deobanddefender

The False Allegations Against the Ulema of Deoband.....(MUST READ ARTICLE)

2010-01-10T06:31:00.000-08:00

The false propaganda against and blatant fabrications about our highly acclaimed and respected Ulama of Deoband by the ignorant must be refuted at all costs. Numerous pamphlets and booklets have been written distorting the truth about and writings of our distinguished Ulama.

Among the most common pamphlets displayed is "Tabliqism - one way ticket to Hell". "Are these Islamic Beliefs": in one column is the 'Deobandi Tabliqi Beliefs' and next to it is the 'Islamic beliefs'. However, answers to the allegations have been given in various publications. Therefore, this publication will attempt to print all the false allegations and the correct views.

Numerous pamphlets and booklets have been written distorting the truth about and writings of our distinguished Ulama.

The False Allegation
Rashid Ahmed Gangohi, a founder of Deobandi Movement has the following beliefs:
1. The Almighty Allah can speak a lie. (Fataawa Rashidiyya part 1 pg. 20)
2. Allah has already spoken a lie (Taqseedul Qadeer pg. 79).

The Truth and Clarification
The view of Hadhrat Moulana Rashid Ahmad Gangohi Saheb is that Allah is far above and pure from being attributed with falsehood. There is no blemish of falsehood in His words at all for Allah says, 'Who is more truthful than Allah in speech.' He who believes that Allah speaks a lie is an accursed outright Kaafir and opposed to the Qurãn and Sunnah. (Fataawa Rashidiyya part 1 pg. 3)

Fataawa Rashidiyya pg. 84: 'From servant Rashid Ahmed Gangohi, after Salaam Masnoon, you have inquired concerning the Masalah 'Imkaane Kizb' (possibility of falsehood). But 'Imkaane Kizb' in the sense that Allah Taãla has the power to act contrary to what He has ordered, but will not to do with His Free Will, is the belief of this servant. The Qurãn Shareef and the Sahih Ahaadith bear testimony to this belief, and this is the belief of all the Ulama of the Ummah too. For example, Firáwn is promised to be thrown into Hell, but Allah Taãla has the power to enter him into paradise, although He will never give him paradise. And this is the Masalah under discussion at the moment. This is the belief of all my friends. The enemies must have related it differently. Referring to this Power and the non-occurrence of it is termed 'Imkaane Zaati' and 'Mumtana bi Ghayr' Was salaam Rashid Ahmad Gangohi.

Look, how they lay waiting with vicious, malicious attempts to defame this noble personality. If it is not slander then what is it?

To distort the above mentioned Masalah and refer it to Hadhrat Moulana Rashid Ahmad Gangohi Saheb is totally evil and wrong. It is a slander and slander is worse than back-biting.

Fataawa Rashidiyya pg. 90: 'That person who believes or utters with the tongue concerning Allah Taãla that "He spoke a lie", is positively a Kaafir, an accursed and opposed to the Qurãn, Hadith and the unanimity of the Ummah. He is definitely not a Mu'min. Taãlallaahu ammaa yaqoolu dhaalimoona oluwwan kabeeraa. (Allah is far above from what the transgressors are saying).'

The misrepresenter, besides being involved with misrepresentation, has earned the wrath of Allah. Let the Hadith of the Master of the Green Dome once again ring in his ears. 'A person does not target another with impiety or a person does not target another with Kufr, but it returns to the former if the latter is not guilty of it.' (Bukhari)

Taqdeesul Qadeer is not compiled by the Ulama of Deoband. In fact there is no such Kitaab by this name.

False Allegation
The Prophet (Sallallaahu Álayhi Wasallam) is not the only Rahmatullil Aalameen. (Fataawa Rashidiyya part 2 pg. 19)

The Truth and Clarification
The view of Hadhrat Moulana Rashid Ahmad Gangohi is that: ''One should know that the attribute of being Omnipresent is the quality of Allah Taãla alone, like All-Knowing, Creator of the Skies and Earths and so forth. Therefore to attribute this quality of being Omnipresent to someone else, though it be a 'Nabi', 'Wali', or Saint, is to ascribe Partners to Allah in His Qualities, which is termed as 'Shirk-fis-Sifaat."

The word 'Rahmatullil Aalameen' is not a characteristic only of Rasulullah (Sallallaahu Álayhi Wasallam). In fact other Awliyaa, Ambiyaa and Ulamaa-e-Rabbaniyyeena are also a means of mercy unto the world, although Rasulullah (Sallallaahu Álayhi Wasallam) is the highest of them all. Therefore, if it is used for others with 'Taaweel' (by elucidation) it is permissible.' (Fataawa Rashidiyya pg. 96/97)

False Allegation
To lecture on or discuss the Shahaadat of Hadhrat Imaam Hussayn (Radhiallaahu Ánhu) is Haraam even if the stories are true. (Fataawa Rashidiyya part 3 pg. 113)

The Truth and Clarification
The incident of the martyrdom of Hadhrat Hussayn (Radhiallaahu Ánhu) who sacrificed his life for the sake of Truth, is surely very important. But the method adopted, like beating the chest, tearing the garment, pulling the hair, slapping the face, shouting slogans of 'Yaa Hussayn, Yaa Hussayn' and taking out processions to parade in the streets, is what Hadhrat Moulana has stopped and said is Haraam.'

The reason for stopping this is that Rasulullah (Sallallaahu Álayhi Wasallam) has forbidden the slapping of faces and the tearing of garments.

Therefore to lecture on or discuss the Shahaadat of Hadhrat Hussayn in the abovementioned fashion, with that type of pomp and show, is forbidden in the light of the Hadith. (Fataawa Rashidiyya pg. 104/105)

False Allegation
In the month of Muharram, providing free water and feeding people with milk or Sharbat is Haraam. (Fataawa Rashidiyya part 3 pg. 113)

The Truth and Clarification
To feed the poor and needy and to distribute water free to quench their thirst as 'Isaale Sawaab' is no sin. Neither did Moulana Rashid Ahmad Gangohi nor anyone else say it is Haraam.

The Barelvis belief is this, that on the plains of Karbala the martyrs sacrificed their life in thirst. Therefore, the water that is given here as a drink, reaches them.

It is common sense, that this water does not reach them, nor are they in need of it. They are in Jannat. If the whole idea is to convey the reward (Isaale Sawaab), the whole year is available for that. No question arises then whether to make 'Isaale Sawaab' or not. The practice mentioned above similitudes the practices of the Rawaafidh; therefore it is Haraam.' (Fataawa Rashidiyya pg. 147/148)

False Allegation
Ashraf Ali Thanvi, a founder member of Deoband says: 'The Holy Prophet (Sallallaahu Álayhi Wasallam) has an education like that of children, lunatics and animals of every category.' (Hifzul Imaan pg. 7)

The Truth and Clarification
The view of Hadhrat Moulana Ashraf Ali Thanvi is that: Hadhrat Moulana was asked, 'Did you in Hifzul Imaan or any other book write anything directly or indirectly comparing the education of Rasulullah (Sallallaahu Álayhi Wasallam) to that of children, lunatics and animals? If not then what is your ruling regarding a person who holds such a belief?' In reply to that Moulana states, 'Let alone writing such falsehood and filth, my heart had never even perceived such falsehood and verily if anyone holds such a belief he is out of the fold of Islam.' (Faisal-e-Khusoomat pg. 21)

Hadhrat Hakimul Ummah, Moulana Ashraf Ali Thanvi (author of the famous 'Bahishti Zewar') did not write the abovementioned statement in Hifzul Imaan. Nor is it his belief. It is a slander on the said Moulana. In fact Hadhrat Moulana has stated clearly in 'Hifzul Imaan' that, 'Knowledge with regard to the Excellence of Prophethood has been bestowed totally upon Rasul (Sallallaahu Álayhi Wasallam) (Hifzul Imaan pg. 12)

False Allegation
Prophets are not free from sins. (Tasfiyatul Aqaaid pg. 24 - Cassim Nanotwi, a founder of Deoband)

The Truth and Clarification
The topic under discussion in 'Tasfiyatul Aqaaid' was this: It was mentioned in the Hadith, in Shaf'at that on the plain of resurrection people will gather with great fear, perturbed and disturbed. They will go to Hadhrat Aadam (Álayhis salaam) and request him to intercede on their behalf in front of Allah Taãla. Hadhrat Aadam (Álayhis salaam) will refuse and say that it is beyond his influence, because of the incident that he ate from the tree of Jannah which was forbidden to him. Hadhrat Aadam (Álayhis salaam) will say, 'Today Allah's wrath is so great that His anger was never great before and will never be so great after' (though Allah Taãla has forgiven him). He will advise them to go to Hadhrat Nuh (Álayhis salaam). In this way people will flock to the other Ambiyaa (Álayhimus salaam). Each one will be fearful and reluctant, for some reason or the other to intercede on behalf of man. At the end when the people will come to Rasulullah (Sallallaahu Álayhi Wasallam), Rasul (Sallallaahu Álayhi Wasallam) will say, 'Very well, I will intercede on your behalf. I will take permission from my Sustainer and He will grant me that permission.'

Hadhrat Moulana wrote that, which was mentioned in the Hadith and not that, 'Prophets (Álayhimus salaam) are not free from sins,' as mentioned in the said leaflet.

False Allegation
Shaytaan has more education than our Prophet (Sallallaahu Álayhi Wasallam). (Barahine Qatia pg. 51 - Khalil Ahmad Ambhetwi)

The Truth and Clarification
We strongly believe and openly claim that Rasulullah (Sallallaahu Álayhi Wasallam) was given more knowledge than the entire creation of Allah and it is our belief that whosoever says that anyone has more knowledge than Rasulullah (Sallallaahu Álayhi Wasallam) then such a person is a Kaafir. Our great Úlama have already given a Fatwa of Kufr upon a person who says Shaytaan has more knowledge than Rasulullah (Sallallaahu Álayhi Wasallam) then how could I ever have written such a thing. (Al Muhnad Allal Mufannad Q&A 18-19)

It is totally incorrect. This sentence is not written anywhere in 'Baraahine Qaati'ah', that 'Shaytaan has more knowledge than Rasulullah (Sallallaahu Álayhi Wasallam).'

Moulana Khalil Ahmad (RA) was asked whether he wrote such a statement or not? He replied, 'I did not write such a statement anywhere. It is an open slander on me. On the day of Qiyaamat account will be taken with Ahmad Raza Khan.'

False Allegation
To read Alhamdu Fateha before eating food is Bidat (Fataawa Rashidiyya part 2 pg. 150)

The Truth and Clarification
In order to establish anything in Islam, it is necessary that it be verified in the light of the Shariáh. Unless it is not proven by the Shariáh, it cannot be regarded as Deen. Yes, one may call it a matter of convenience. For example, the use of an electric fan, motor vehicle, etc. The moment a person wants to make it part and parcel of Deen, immediately it will need verification from the Shariáh, whether it be Meelaad, Fateha, Giyaarwi, Urs, Dua-e-Thani, Dua immediately after Janaaza prayer or any other ritual for that matter. And on failing to be verified, it will be regarded as Bidat - innovation. The wickedness of being involved in Bidat is that the Sunnats are automatically left out. As darkness spreads, light vanishes.

To read Al-Hamd, Fateha before eating food is not verified and proven in the Shariáh, therefore, it is a Bidat.

Regarding Bidat, Rasulullah (Sallallaahu Álayhi Wasallam) has decreed: 1. "He who innovates something in this matter of ours that is not of it will have it rejected." (Bukhari) 2. "Beware of newly-invented matters! For every invented matter is an innovation and every innovation is leading astray and every leading astray is in Hell-Fire." (Abu Dawud; Tirmidhi)

The 'Masnoon' Duas read by Rasulullah (Sallallaahu Álayhi Wasallam) before meals and after meals, should surely be read. Hadhrat Moulana Rashid Ahmed Gangohi (RA) did not stop anyone from this.

False Allegation
We cannot make Nikah with any person who takes part in Urs, etc. (Fataawa Rashidiya part 2 pg. 142)

The Truth and Clarification
Moulana Rashid Ahmed says in Fataawa Rashidiya, "Taking part in Urs is not an act of Kufr therefore Nikah with a person who takes part in Urs is valid."

Those who go to the Urs and make Sajdah (prostrate) to the graves, pray for boon or ask for a favour from the inmates of the graves, and make Tawaaf of the graves; to solemnise marriages with them will inculcate these Shirk practices in them and others as well. Therefore, unless they don't make Tawbah and refrain from such Shirk practices, Nikah is not allowed until then.

False Allegation
Giyaarwi Shareef is Haraam and Kufr, even if Qur'an is read. (Fataawa Rashidiyya part 1 pg. 95)

The Truth and Clarification
Anything in the name of 'Ghayrullah' (someone other than Allah), whether it be Giyarwi Shareef' or 'Baarwi', is Haraam. This Masalah is found in Shaami, Tahtaawi, Bahrur Raaiq and in many other Kitaabs.

On the other hand, Esaale Sawaab is permissible. No one prohibited Esaale Sawaab provided it is done without specifications of time, place and invitation. But look at the beliefs of these people. They have this belief that the distribution of sustenance is entrusted to Peerane Peer (RA). If the Giyaarwi is held back, he will stop the food.

False Allegation
It is Sawaab to eat crows (Fataawa Rashidiyya part 2 pg. 130)

The Truth and Clarification
Crows are of three types: The first type is that which feeds only on grain. It is exactly like a wild pigeon. It is Halaal according to all Jurists. The second type is that which only feeds on excreta, and prey on other animals. It is exactly like a vulture. It is Haraam according to all Jurists. The third type is that which feeds on grain, eats excreta and it catches and eats mice as well. It is like an uncaged fowl, which feeds on grain, worms and even on mice.

Hadhrat Moulana wrote concerning this third type of crow that it is not Haraam. This Masalah of the crow is found in Hidaaya, Durre Mukhtaar, Fataawa Aalamghiri, as well as the other 'Kitaabs' of Fiqh (Jurisprudence).

Therefore, should anyone not eat a crow or a fowl for the rest of his life, there is no criticism and blame on him according to the Shariáh. Yes, if he takes it to be Haraam then he will be answerable. Thus whosoever takes it to be Haraam, in order to correct his belief it is a 'Sawaab' and reward to eat it.' (Fataawa Rashidiyya pg. 492 Rahimia print)

False Allegation
Almighty Allah Taãla is not always 'all knowing'. He finds out whenever necessary. (Taqwiyatul Eemaan pg. 26).

The Truth and Clarification
This is an open Calumny and a False Accusation. This sentence is not written at all in 'Tawiyatul Eemaan' that 'Allah Taãla is not always "all knowing". He finds out when necessary.

False Allegation
The Prophet (Sallallaahu Álayhi Wasallam) will die and become sand one day. (Taqwiyatul Imaan pg. 69)

The Truth and Clarification
The view of Hadhrat Moulana Rashid Ahmed Saheb is that: The meaning of the (phrase) 'to lie on sand' has two meanings. The one is to become soil, the other is the body touches the sand. The latter meaning is meant, and the Moulana (author of Taqwiyatul Imaan) also believes that the bodies of the Anbiyaa (Álayhimus salaam) do not turn to dust. Because a deceased is buried in a grave and he is surrounded with soil all over, his body together with the 'Kafn' touches the sand beneath him is called 'Mitti me milnaa' - to lie on sand. Hence, there is no point of objection. (Fataawa Rashidiyya pg.s 83/84)

In Taqwiyatul Imaan, a Hadith is mentioned in which a Sahaabi (Radhiallaahu Ánhu) told Rasulullah (Sallallaahu Álayhi Wasallam) that the people of other places bow out of respect to their Rulers; whereas Rasulullah (Sallallaahu Álayhi Wasallam) is more worthy of being bowed to. At this, Rasulullah (Sallallaahu Álayhi Wasallam) said, 'Look if you happen to pass by my grave, will you bow to it?' The Sahaabi (Radhiallaahu Ánhu) said 'No, I will not do so.' On this, Rasulullah (Sallallaahu Álayhi Wasallam) said, 'So do not bow to me ...' (A Sajdah Taazimi is also forbidden).

Commentary: 'I will also die one day and lie on sand (buried); therefore am I worthy to be prostated to?' This phrase 'Mitti me milne waalaa hoo - I will lie on sand' (meaning to be buried one day), became the bone of contention for the Barelvis.

False Allegation
To think of Rasulullah (Sallallaahu Álayhi Wasallam) in Salaat is worse than thinking of cows and donkeys. (Siraate Mustaqeem pg. 150)

The Truth and Clarification
The abovementioned statement is not found anywhere in 'Siraate Mustaqeem' that, 'To think of Rasulullah (Sallallaahu Álayhi Wasallam) in Salaat is worse than thinking of cows and donkeys.'

That which was written in 'Sarfe Himmat'. This is terminology used by the Sufis in Tasawwuf (the spiritual field). 'Sarfe Himmat' in 'Tasawwuf' means that a person's meditation over a thing becomes so overpowering and predominant that no other thoughts penetrate into the mind and soul. Like a mirror, if a person does not want any person's reflection to come into it, he covers it with a black cloth and thus no reflection will appear. To contemplate over a figure so that no other thing is contemplated is called 'Sarfe Himmat'.

This has been forbidden in Salaat, that besides Allah, 'Sarfe Himmat' should not be done towards anyone. Salaat should purely and solely be for Allah alone. If 'Sarfe Himmat' is done towards Rasulullah (Sallallaahu Álayhi Wasallam), then the entire Salaat and Ibaadat will be for him.

On the other hand, if any thoughts of cows, donkeys, business, etc. come to mind, or a person gets drowned in these thoughts whilst in Salaat, it is regrettable. There is no fear of it being worshipped. In fact the person regrets that in the course of an esteem Ibaadat like Salaat, he should have such thoughts, Astaghfirullah.

The Kitaab, 'Siraate Mustaqeem' is based on 'Tasawwuf'. The objector is not versed in Tasawwuf'. Therefore, he has translated 'Sarfe Himmat' to mean a mere thought.

What comes to mind is this; that the Objector presents a picture of a Grade One child, learning to read and write ABC and wishing to interpret the writings of Shakespeare.

Moreover, it is stated in the Hadith that Salaat should be performed with full attention. Therefore, when the name of Rasulullah (Sallallaahu Álayhi Wasallam) is recited in 'Tashahhud' the thought of the Rasul (Sallallaahu Álayhi Wasallam) will come and should come. The Salaat will not be rendered incorrect and this is not unlawful at all. The respected Moulana did not stop anyone from this.

What is deoband?

2010-01-10T06:30:00.000-08:00

In The Name of Allah, the Compassionate, the Merciful

The day of Thursday, 15th Muharram, A.H. 1283 (May 30, 1866), was that blessed and auspicious day in the Islamic history of India when the foundation stone for the renaissance of Islamic sciences was laid in the land of Deoband. Seeing the simple and ordinary manner in which it had been started, it was difficult to visualize and decide that a Madrasah beginning so humbly, with utter lack of equipment’s, was destined to become the center, within a couple of years, of the Islamic sciences in Asia.Accordingly, before long, students desirous of studying the Holy Book and the Sunnah, the Shari’ah and the Tariqah (the spiritual path), began to flock here in droves from this sub continent as well as from neighboring and distant countries like Afghanistan, Iran, Bukhara and Samarqand, Burma, Indonesia, Malaysia, Turkey and the far off regions of the continent of Africa, and within a short-time the radiant rays of knowledge and wisdom illumined the heart and mind of the Muslims of the continent of Asia with the light of faith (Iman) and Islamic culture.

The time when the Darul Uloom Deoband, was established, the old Madaris in India had almost become extinct, and the condition of two or four that had survived the ravages of time was not better than that of a few glow-worms in a dark night. Apparently it so looked at that time as if the Islamic sciences had packed up their kit from India. Under these circumstances, some men of Allah and divine doctors, through their inner light, sensed the imminent dangers. They knew it too well that nations have attained their right status through knowledge only. So, without depending upon the government of the time, they founded the Darul Uloom, Deoband, with public contributions and co-operation. One of the principles that Hazrat Nanautavi (may his secret be sanctified) proposed for the Darul Uloom and other religious Madaris is also this that the Darul-Uloom should be run trusting in Allah and with public contributions for which the poor masses alone should be relied upon.

The Darul-Uloom, Deoband, is today a renowned religious and academic center in the Islamic world. In the sub-continent it is the largest institution for the dissemination and propagation of Islam and the biggest headspring of education in the Islamic sciences. Such accomplished scholars have come out from the Darul Uloom in every period that they, in accordance with the demands of religious needs of the time, have rendered valuable services in disseminating and spreading correct religious beliefs and religious sciences. These gentlemen, besides in this sub-continent, are busy in performing religions and academic services in various other countries also, and everywhere they have acquired a prominent status or religious guidance of the Muslims. The fact is that the Darul Uloom, Deoband, was a great religious, educational and reformative movement in the thirteenth century Hijri. It was such a crucial and crying need of the time that indifference to and connivance at it could cause Muslims to be confronted with inestimable dangers. The caravan that comprised only two souls on 15th Moharram, A-H. 1283, has today in its train individuals from many countries of Asia!

For the last one century, the Darul Uloom, Deoband, has been considered an incomparable teaching institution for the religious education of the Muslims not only in the sub-continent but also throughout the Islamic world. Besides the Jam’a-e Azhar, Cairo, there is no such institution any where in the Islamic world that may have acquired so much importance in point or antiquity, resorting, centrality and strength of students as the Darul Uloom, Deoband, has. The foundation of the Darul Uloom had been laid in this obscure, sleepy village of India at the hands of such sincere and august men that within a short time its academic greatness was established in the world of Islam. And it began to be looked upon as the most popular educational institution of the Islamic world, students from the Islamic countries flocking to it for the study and research of different arts and sciences. A large number of personalities, well-versed in the religions sciences, found today in the length and breadth of this sub-continent has quenched its thirst from this very great river of knowledge, and eminent religious doctors (Ulama) have been once the alumni of this very educational institution. It is a fact that as regards the worth of academic services not only in the sub-continent but also in other Islamic countries there is no other educational institution except one or two, that may have rendered such weighty and important religious and academic services to the Muslim community. The achievements of the Ulama of the Darul Uloom in the fields of religion, education, missionary-work and book writing have been acknowledged repeatedly. And the achievements not only in India but also in other Islamic lands, and in the fields especially of guidance and instruction, teaching and preaching they seem to be ahead of all others. In the Muslim society of the sub-continent, the command a high rank and a lofty position. With the tumult of the fame of the Darul Uloom even the academic assemblies of Afghanistan, Bukhara and Samarqand reverberated. Us graduates became deans and principals of great Madaris, and it is an authentic history. And a fact to assert that this spring of grace of the Darul Uloom, Deoband, by virtue of its ethos, has been busy for more than a century. In quenching the thirst of the seekers of knowledge of different sciences and the whole of Asia is redolent with the aroma of this prophetic garden. Among the hundreds of thousands of seminaries in the world of Islam today there are only two such institutions on which the Muslims have relied most of all: the one is Jam’a-e-Azhar, Cairo, and the other is Darul Uloom, Deoband. The religious services both these institutions of learning have rendered to the Muslims are sui generis. These very religious, academic and intellectual services of the Darul Uloom have made it a cynosure in the Islamic world. And what is more astonishing is that the Darul Uloom without being dependent on the government has made all these advancements. The blessings (Barakat) of the Darul Uloom and its universal beneficence are indicating that upon this academic institution a special theophany (Tajalli) of divine and prophetic knowledge has cast its light, which regularly continues to attract hearts towards it. What and how many great achievements the Darul Uloom, Deoband, made, what and how many renowned personalities it produced and how they imprinted the stamp of their service and utility in every field of religious life. All these things you will know by going through this history of the Darul Uloom, Deoband.

However much pride and joy the Muslims of the sub-continent express over the existence of the Darul Uloom Deoband, there can be no doubt about its being correct and justified. The history of the Darul Uloom in the present times is a bright chapter in the history of the Muslims effort and endeavor; this great struggle for the survival of religion and freedom of thought cannot be over looked in the history of Islam and the Muslims. Darul Uloom, Deoband, is in fact a shore less ocean from which, besides those of this sub-continent, the seekers of knowledge of the whole of Asia are benefiting. If the history of the Darul Uloom is studied minutely, a perspicacious reader will not fail to see the reality that it is not merely an old-type teaching institution; it is in fact a stupendous movement for the revival of Islam and the survival of the community.

The establishment of this seminary in the land of Deoband and its stability is the result of a concerted effort and endeavor of the Muslims of the sub-continent. Service to religion, support to Islam, renaissance of Islamic arts and sciences and their dissemination, and help to the students craving religious knowledge are the special and momentous achievements of the Darul Uloom Deoband. For one hundred and fourteen years it has been rendering, as per the pious predecessors tack, the right-type of academic and gnostic training to the Muslims. Even as Cairo, after the fall of Baghdad, became the center of Islamic arts and sciences, exactly in the same way, after the decline of Delhi, academic centrality fell to the lot of Deoband. And great illustrious personalities rose up from this teaching institution, innumerable scholars were fostered in its laps, and thousands of Ulama, Shaikhs, traditionists, jurisconsults, authors and experts of other arts and sciences were produced here. And, having become an adornment in the firmament of knowledge and action rendered and are still rendering services to religion in different manners in every nook and corner of the sub-continent.The history of the Darul Uloom, Deoband, is a historical chapter on an epoch-making period in the history of Islam as a whole. The long and short of this is that this overflowing ocean of arts and sciences has so far assuaged the thirst of a very large number of the seekers of knowledge, who having become the vernal air, have spread its academic aura in the four corners of the world. Those who benefited from the Darul Uloom are like a luxuriant free the green and fresh branches and foliage of which it is not easy to compute.

Darul Uloom Deoband, has been a center of both the Shariah and the Tariqa from the very day of its inception. All the moons and stars in the sky of the Shariah and the Tariqa and knowledge and action that are at the time shining in the sub-continent have been mostly illuminated by this very brilliant sun, and have come out assuaged from this very head spring of knowledge and gnosis. Every one knows that most of the great Ulama of the sub-continent has been the alumni of this very institution. And those who feasted at the dinner-cloth of Darul Uloom are now present in most of the Asian countries, where as well as in the sub-continent and certain other foreign lands. They have enkindled the lamps of the Holy Book and the Sunnah, and have imparted the grace of instruction and guidance to countless people. Darul Uloom, Deoband, has played a great part in investing the Muslims thoughts and views with freshness and sacredness, their hearts with ambition and courage, and their bodies with strength and energy. Its beneficence universal and countless men, to satisfy whose academic eagerness there were no means available, have quenched their thirst from it. At the same time, on the model of Darul.Uloom sprang up many religious and academic springs, each having its own particular many of circle of its benefit and grace. They are all the stars of this very solar system by the light of which every nook and corner of the religious and academic life of the Muslims of the sub-continent is radiant.

Very little attention has been paid to this benefit of these ýreligious schools that on account of them the condition of millions of Muslim families has been ameliorated. The Muslims inferiority complex was removed and that through these schools became available to the community innumerable such individuals, who, according to the conditions and time, guided the Muslims in the different aspects of life.

Besides their great services in the revival of Islam, they awakened political consciousness among the Muslims and took leading part in the struggle for freedom as a result of which the countries of the sub-continent acquired independence.

Even as in the past the Darul Uloom, Deoband, has rendered invaluable services to the cause of Islam, the Muslims and the religious sciences. It is hoped that in future too it will continue to discharge the obligation of inciting the Muslims power of action, of strengthening the faiths and of preaching and propagating Islam. .

Remembering Maulana Anwar Shah Kashmiri

2010-01-10T06:28:00.000-08:00

Born in Kashmir on 27th of Shawwal 1292 A.H. (November 25, 1875)

Died in Deoband on 3rd Safar 1352 A.H. (May 27, 1933)

The Past five hundred years of Islamic history can not produce the like of Maulana Kashmiri"

Dr. Muhammad Iqbal

Who could have explained the excellence of Maulana Anwar Shah Kashmiri better than the poet of the East, Dr. Muhammad Iqbal? Maulana Kashmiri was the teacher of the teachers and was the personification of Islamic knowledge. The universal message of Islam has always produced individuals that are totally devoted to the Islamic cause and spend their entire lives serving Allah’s mission on Earth. The renowned Muslim scholars have used different methods to convey the message of Islam and fight evil, disbelief, hypocrisy and oppression throughout history. The Ulama of Deoband can truly be credited with preserving the true teachings of Islam, as taught by the Quran and Hadith, and fighting evil and oppression by means of knowledge.

Through knowledge, it was believed that the Muslim heart and mind will be reactivated with the same emotions and intentions possessed by his fore fathers, the true defenders of Islam. Amidst this process of safeguarding Islam, Darul Uloom Deoband produced such lofty scholars and elite Muslim intellectuals that had been the glory and honor of the Muslim past. One of these illustrious personalities was Hadhrat Maulana Muhammad Anwar Shah Kashmiri.

Mufti Taqi Usmani says: "A unique kind of happiness would come over my father’s face when the name of Hadhrat Shah Sahib was heard and he would remember him with utmost respect and love" (Akabir Deoband Kia They?, p. 41). Allama Kashmiri was a favorite of his teachers and students. His peers loved him and one and all came to him to solve those academic misunderstandings that can only be deciphered by one of the most knowledgeable scholar of the times. One remains astonished after reading the accounts of his heightened knowledge, acute memory and profound understanding of Deen. Saints like Maulana Abdul Qadir Raipuri witnessed his excellence and said: "Indeed Hadhrat Shah Sahib is a sign from the signs of Allah" (Akabir-e-Ulama-e-Deoband, p. 98).

The greatest Islamic scholar and reformer of the Fourteenth century Hijri, Maulana Ashraf Ali Thanvi, says: "According to me, a great proof of the truth of Islam is the presence of Maulana Anwar Shah Kashmiri in the Muslim Ummah. If there was any sort of crookedness or deficiency in Islam, then Maulana Anwar Shah would not have adopted it" (Akabir-e-Ulama-e-Deoband, p. 98). When Shah Sahib is considered as a great proof of Islam by none other than the prestigious Hadhrat Thanvi, what more can one say in respect of his virtues? However, the eyes that witnessed his noble personality and countenance never forgot that embodiment of light and erudition.

Those who saw him once would be full of Islamic glory and enthusiasm that they can not remain silent, some words, some sentences of their experience must be told to the world. They must inform others that we have seen a unique and divine sign of Allah, so unique that its like can not be found in the past five hundred years of Islamic

history. Accordingly, we find praise of Shah Sahib on the lips of generation after generation of Muslims, who have recognized what he is and what he did. His profound personality claims that he should be remembered and his teachings, which are nothing more than the explanation of the Quran and the Hadith, should be exhibited in actions, fortified on paper and shared in public. He was a tree from the original garden of Islam, a flower from the initial bouquet of Deen.

His academic peers belonged in the early days of Islam as Syed Ata’ullah Bukhari has said: "The caravan of the Sahaba was trekking and Allama Anwar Shah Kashmiri was left behind" (Akabir-e-Ulama-e-Deoband, p. 99) Left behind for who and to accomplish what? He was a glory from the early glories of Islam that been saved by Allah to educate the creation of Allah in Deen and defend Islam from all enemies. If anybody tries to misinterpret the Quran, his Mushkilatul Quran is there to defend the Quran. Those who misconstrue the Ahadith, his famous Arabic book Faydh al-Bari and the Urdu book Anwarul Bari, both commentaries of Saheeh Al-Bukhari, are there to shield the sayings of the Most Revered Rasul (Sallalahu Alayhi Wasallam).

His books on Islamic jurisprudence in the light of Imam Abu Hanifa’s school of thought are the cause of his permanent place of respect and honor in the hearts of all Hanafis. He expressed his loyalty to the Seal of all Prophets (Sallalahu Alayhi Wasallam) by writing Khatimun Nabi’een. He proved to all Christians of the world that the real admirers of Jesus the Son of Mary are the Muslims and rebuffed the claims of the false Messiah of Qadian by writing Aqeedatul Islam fi Hayatul Eisa Alayhis Salam and At-Tasreeh bi ma Tawattar fi Nazool al-Maseeh.

Mujaddid-e-Millat Maulana Ashraf Ali Thanvi says: "When Hadhrat Shah Sahib would come and sit next to me, my heart would feel the pressure of the greatness of his knowledge" (Millat-e-Islam ki Muhsin Shakhsiaat, p. 185). Hadhrat Shah Sahib’s knowledge was of such a unique nature that it even impressed great Ulama like Hadhrat Thanvi. Maulana Habibur Rahman Azami would always refer to Allama Kashmiri as a mobile library. Mufti Taqi Usmani writes: "My respected father often said that Allah had blessed Hadhrat Shah Saheb with proficiency in all types of knowledge and skills" (Akabir Deoband Kia They?, p.44).

Hadhrat Shah Saheb was such that no Earthly power could distract him from his favorite endeavor and lifelong engagement: reading and researching. After reading accounts of his life from those who were around him, it seems that he spend majority of his life reading books and extracting knowledge from them as if he had nothing else to do. However, he was not only a teacher of Hadith sciences at Darul Uloom Deoband, but the Head of all Teachers (Sadr al-Mudarris as called in Urdu); he has authored numerous books, he actively participated in the Khatme Nubuwwat Movement, served the Islamic cause in politics by his official position at Jamiatul Ulama-e-Hind and raised a family of which his two sons, Maulana Anzar Shah Kashmiri and Maulana Azhar Shah Kashmiri, are well-know for following the footsteps of their distinguished father.

Despite all these engagements, he was always found by his students in front of a book. He would never touch a book without Wudhu (Ablution) and would always sit respectfully in front of religious books. Allama Kashmiri had high respect for knowledge and books, the sources of knowledge. If a book has notes on its sides, he

would move himself to read the side notes rather than moving the book. What great respect he had for divine knowledge! As a result of this tremendous reverence for religious books, Allah favored him with a matchless knowledge and unparalleled understanding.

Mufti Muhammad Shafi has said: "One time, Hadhrat Shah Saheb was extremely sick and his illness had been prolonging. During this time, a false rumor of the demise of Hadhrat Shah Saheb spread at the time of Fajr Salah. It was as if lightning had struck us, and right after the Fajr prayer we all rushed to his house along with Allama Shabir Ahmad Usmaani. Upon arriving at his house, we found out that the news of his demise was false. However, his sickness had remained. When we all entered the room of Hadhrat, we found him sitting at his prayer place and in front of him lay a book on a pillow, which he was studying while bending down because of the lack of light. His students were perturbed at this scene, because studying in this posture could increase his illness. Hence, Allama Shabir Ahmad Usmani willingly said:

‘Hadhrat! We can not understand this. How can there still be an academic discourse that has not been studied by you? If there is some discourse that you are unaware of and should study it, what is the urgent need to know it right now and why can not this study be postponed until you feel better? If it is really urgent, then are not we here at your disposal? You could have told any of us and we would have read this material and informed you of the content. This academic endeavor and labor of yours in this poor health can not be tolerated by us’.

Maulana Anwar Shah Kashmiri looked at Allama Shabir Ahmad Usmani for some time with virtuousness and innocence and then replied: ‘Brother, you are right but books also hold a craving, what should I do about this addiction’? Hadhrat Shah Saheb would be engaged in Islamic academic research during the day and night to such a degree as if the world had nothing to do with him. To be bothered by the affairs of the world was outside the capacity of Hadhrat Shah Saheb" (Akabir Deoband Kia They?, p.43)

Allama Kashmiri had mastered all branches of Islamic knowledge and attained a high spiritual status as well. The knowledge of Shah Saheb was not dry, his external condition was so high only because of his lofty internal conditions. After all, he was the Khalifa (successor) of Hadhrat Maulana Rasheed Ahmad Gangohi, from whom he benefited in Hadith sciences and Tasawwuf. Maulana Abdul Qadir Raipuri says: "Once I went in the Sunehri Masjid of Madrasa Aminia (Delhi) and saw that Hadhrat Shah Saheb was engaged in loud Zikr in a room with closed doors. For a long time, he kept on saying: Allah! Allah! Allah! Allah! When going to a market, Hadhrat Shah Saheb would cover his eyes with a piece of cloth in order to avoid the sight of any woman" (Akabir-e-Ulama-e-Deoband, p. 101).

Those who witnessed Allama Kashmiri on Fridays when he used to walk from his home to the Masjid for Juma Salah say that this scene was the practical implementation of Allah’s command: "Fas-au ilaa Zikrillah" (meaning "Hasten towards the remembrance of Allah").

His students have reported that the words "Hasbuna-Allah" (meaning "Allah suffices for us") would always be on his tongue. How fortunate were people like Mufti Muhammad Shafi, Maulana Muhammad Idris Kandhlavi, Maulana Badr Alam

Merathi, Maulana Syed Manazir Ahsan Gilani, Maulana Yusuf Binori, Maulana Hifzur Rahman Seuhari, Mufti Muhammad Hasan Amritsari, Maulana Ather Ali Silhati, and Qari Muhammad Tayyib Qasmi to satisfy their natural thirst for divine wisdom from this marvelous fountain of knowledge and illumination. His students saw in his practice all those teachings that were in his speeches and lessons.

The student that benefited most from the teachings of Hadhrat Shah Saheb was Allama Shabir Ahmad Usmani. Maulana Syed Ahmad Reda Saheb Bijnauri says: "During my sixteen years in the Majlise Ilmi of Dhabeel (where Allama Kashmiri for many years), I arrived at the conclusion that it was Allama Shabir Ahmad Usmani who had benefited from the knowledge and virtues of Hadhrat Maulana Kashmiri. Maulana Shabir Ahmad Usmani would turn towards Shah Saheb in all academic difficulties and questions and would study and research day and night.

He has extensively drawn from Hadhrat Shah Saheb in his commentary of the Noble Quran (Tafseer-e-Usmaani) and his celebrated work Fat’h al-Mulhim (commentary of Saheeh Muslim)" (Anwarul Bari, v.2, p.234).

Maulana Anwar Shah Saheb had the utmost respect for his teachers and elders and Darul Uloom Deoband. Allama Kashmiri says: "We came here, to Hindustan, from Kashmir and saw Deen in Hadhrat Gangohi. After the demise of Hadhrat Gangohi, we learned Deen from Shaikhul Hind and Hadhrat Raipuri. And now, the practice of religion can be seen in the company of Hadhrat Hakeemul Ummat Maulana Ashraf Ali Thanvi" (Akabir-e-Ulama-e-Deoband, p. 101).

Maulana Muhammad Idrees Kandhlavi would call Hadhrat Allama Kashmiri the Imam Zuhri of our times. He used to say: "The memory of Hadhrat Shah Saheb was such that if he read or heard something one time, that would not be wasted and would be safeguarded and protected in his memory" (Akabir-e-Ulama-e-Deoband, p. 99). Shaikhul Islam Maulana Shabir Ahmad Usmani says: "If a native of Egypt or Syria was to ask me: ‘Have you seen Hafiz Ibn Hajar Al-Asqalaani, Shaykh Taqiuddin Ibn Daqeeq Al-Eid and Shaykh Azeezuddin bin Abdus Salaam?’ I would say yes because I have seen Allama Kashmiri.

The only difference is in the times, if he lived in the Sixth or Seventh Islamic centuries, accounts of his life and times, qualities and virtues would have reached us in the same manner (as the above mentioned personalities). The day Shah Saheb died, I felt as if today Hafiz Ibn Hajar Al-Asqalaani, Shaykh Taqiuddin and Shaykh Azeezuddin have demised" (Akabir-e-Ulama-e-Deoband, p. 98).

Maulana Syed Ahmad Reda Saheb Bijnauri writes: "The Dars (lesson) of Hadith by Hadhrat Shah Saheb would be similar to that of the earlier Muhaditheen (Scholars of Hadith). His lesson would begin from explanation of the time of Rasulullah (Sallallahu Alayhi Wasallam) to the times of Sahaba and Tabi’een to the Imams of Ijtihad to the great Muhaditheen and all would include all arguments made on the subject under discussion by scholars to the very present-day" (Anwarul Bari, v.1, p.9).

Once Maulana Ashraf Ali Thanvi sat in a lecture of Allama Kashmiri. After hearing this lecture, Hadhrat Thanvi said: "Every sentence of Shah Saheb can be turned in to a book" (Anwarul Bari, v.2, p.235). Hadhrat Thanvi also says: "I have

benefited so much from Hadhrat Shah Saheb that his respect in my heart occupies the same place the respect of my other teachers occupy, although I have not been his student" (Anwarul Bari, v.2, p.235).

This is the humility of Hadhrat Thanvi, who was called in his very lifetime Mujaddide Millat (The Great Reformer of the Muslim Nation). Hadhrat Shah Saheb certainly benefited from Hadhrat Thanvi as well, it was after reading Maulana Ashraf Ali Thanvi’s Urdu translation of the Quran that Shah Saheb became inspired to read the great oceans of Islamic literature in the Urdu language.

After the demise of this great scholar and saint of Islam, the Ulama of Darul Uloom Deoband considered themselves as orphans. They confessed that we will answer the questions of the public, but who will answer our questions? Who will fulfill our thirst for knowledge? Allama Rasheed Reda Al-Misri called Darul Uloom Deoband the Azhar of India and regarding Hadhrat Kashmiri, he says: "I have never seen a more distinguished scholar than Hadhrat Shah Saheb" (Anwarul Bari, v.2, p. 237). The life of Hadhrat Maulana Muhammad Anwar Shah Saheb Kashmiri is certainly full of examples and lessons for us. May Allah give us the ability to follow the beloved of Allah (Sallallahu Alayhi Wasallam) and those who colored themselves with his beautiful life. Ameen.

Mufti Mahmoodul Hasan Gangohi

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Mufti Mahmoodul Hasan Gangohi (rah) was the senior most khalifa of Hadrat Shaykh ul Hadith Maulana Zakariyyah Kandhalwi (rah).

Life Sketch:

Mufti Mahmoodul Hasan Gangohi (rah) was the senior most khalifa of Hadrat Shaykh ul Hadith Maulana Zakariyyah Kandhalwi (rah). In addition he was the Head Mufti at Dar ul Uloom Deoband and Mazaahir ul Uloom for many years. Along with the responsibilites of Ifta (Fatwa writing) he taught the 2nd Volume of Sahih Bukhari at Dar ul Uloom Deoband, supervised the running of numerous madaris in India and also compiled Fataawa Mahmoodiyah, a copious reference book on Hanafi Fiqh rulings. A man of extreme piety and learning, he was not only a Faqih and a Sufi but also a Zaahid (ascetic). Every month not only would he return his salary to Dar ul Uloom Deoband, but also add something from his own pocket also.

Bayat with Shayh ul Hadith Maulana Zakariyyah Kandhalwi (rah):

Mufti Sahib gave bayat in 1349 A.H. to Shaykh ul Hadith Maulana Zakariyyah Kandhalwi (rah) while he was at Deoband. When he used to sit in the majlis of Hadrat Raipuri (rah) and Hadarat Dehlawi (rah), he used to become very inclined toward the Hereafter. However when Mufti Sahib (rah) used to sit in the majlis of Shaykh ul Hadith (rah), Mufti Sahib (rah) would be so affected, that his own sins and flaws would become manifest to him, as a result of which Mufti Sahib (rah) came to the conclusion that his Islaah (spiritual reformation) would take place only at the hands of Shaykh ul Hadith (rah). This was the first reason of Mufti Sahib (rah) in giving preference to Shaykh ul Hadith (rah) for bayat.

The second reason was that in terms of age, the youngest of the saints was Shaykh ul Hadith Maulana Zakariyyah Kandhalwi (rah). Mufti Sahib (rah) wanted to be in the khidmat and suhbat of his Shaykh for a long time. When he approached Shaykh ul Hadith Maulana Zakariyyah Kandhalwi (rah) he was told to give bayat to Shaykh Husayn Madani (rah). Mufti Sahib (rah) replied that "Hadrat, I have heard that if one gives bayat to the Shaykh he is inclined towards it results in a better focus and reformation for the disciple". For some months, Shaykh ul Hadith Maulana Zakariyyah Kandhalwi (rah) did not give bayat. Finally, he said if you are not inclined towards Hadrat Madani (rah) then do istikhaarah, if nothing becomes clear in istikhaarah, then travel to three places: Raipur, Nizamuddin, and Thanhbawan, sit in the majalis and dont say anything." Mufti Sahib (db) didnt go, so Shaykh ul Hadith then gave him bayat.
Khilaafat from Shaykh ul Hadith (rah):

In Gangoh there was a woman who had bayat with a Shaykh, when Mufti Sahib (rah) traveled to Gangoh, she came to him and said that "My Shaykh has passed away, please allow me to give bayat to you". Mufti Sahib (db) was quite surprised by this. While he and Shaykh ul Hadith (rah) were going to visit Maulana Thanvi (rah), Mufti Sahib (rah) narrated the incident, but had yet to finish when Shaykh ul Hadith (rah) said: "If she wants to give bayat to you, accept it". Mufti Sahib (rah) replied "Hadrat, How can I make someone my disciple?, My intention was that if there is a day when Hadrat Madani (rah) can visit here, so I can inform the woman, that he is coming and she can give bayat to him." Hadrat Shaykh ul Hadith (rah) replied: "Dont be shy...if you need to consult with me, just ask, this is my ijaazat (permission)".

Mufti Sahib (rah) did not take this to be an explicit ijaazat from Shaykh ul Hadith (rah) and went to Kanpur. Then Shaykh ul Hadith (rah) wrote him a letter stating: "I have no news if anyone has made bayat to you or not, if somebody wants to give bayat then give it to him". Mufti Sahib (rah) repied: "Hadrat, some people wanted to give bayat to me, however I advised them to approach other scholars. When somebody insisted repeatedly, then I told them 'I dont have ijaazat (permission) to give bayat'. Hadrat Shaykh (rah) replied: "Perhaps you dont remember that when we were going to visit Hadrat Thanvi (rah), I gave you ijaazat at that time, and any doubts you had I cleared them also". He wrote also "One should give advice to people to give bayat to someone else but when others insist then there is no harm in acceding to their request".
Mufti Mahmood (rah) in the view of Darul Uloom Deoband:

"Mufti Sahib received khilafat and 'permission' from Hadhrat Shaikhul Hadith Maulana Muhammad Zakariya. His residence was always resonant with the 'remembrance' (zikr) of the 'remembrancers' (zakirin). He was very unassuming and hospitable; a man of vast reading, a regular 'rememberer of Allah' (Dhaakir), an 'occupied' (shaghil), large-hearted and generous august man. One is reminded of the ancient Ulema on seeing him. An important peculiarity of his is also this that whatever salary he received from Darul Uloom, he not only returned it to the Darul Uloom every month but also added something to it from his own pocket."

(Extracted from introduction to the "Ulema of Deoband".)

Maulana Qasim Nanotwi ...

2010-01-10T06:24:00.000-08:00

Hadhrat Maulana’s background and education

Hadhrat Maulana Qasim Nanotwi (Rahmatullah Alayhi) was born in 1248 AH (1852 AD) and passed away at a young age of 49 in 1297 AH (1901 AD). The name of Maulana Qasim Nanotwi (Rahmatullah Alayhi) seems older than his life due to his prominence. In reality, this is barakah that Allah Ta’ala had granted him in his life.

Hadhrat Maulana Qasim Nanotwi’s title was Hujjatul Islam (the proof of Islam). Generally this title is given to such a person who has such great qualities that if such a person was a Muslim and practiced upon Islam, this itself is a proof that Islam is the true religion. Hadhrat Maulana Qasim Nanotwi’s ancestral background reaches up to Abu Bakr Siddique (Radiyallahu anhu). Therefore, he is known as Siddiqi.

Hadhrat Maulana acquired his knowledge at a very young age and he was known to be very brilliant. He traveled to Delhi with Hadhrat Maulana Mamlook Ali Sahib (Rahmatullah Alayhi) who was a very great Alim of that time. Previously we discussed that Haji Imdadullah Muhajir Makki Sahib (Rahmatullah Alayhi) also benefited from Hadhrat Maulana Mamlook Ali (Rahmatullah Alayhi).

Maulana Qasim Nanotwi (Rahmatullah Alayhi) acquired his education in all fields Sarf, Nahwa, Tafseer, etc. from Hadhrat Maulana Mamlook Ali (Rahmatullah Alayhi) but acquired Hadith from Shah Abdul Ghani Muhaddith Delwi (Rahmatullah Alayhi). Maulana Rashid Ahmad Gangohi (Rahmatullah Alayhi) was with him in acquiring Hadith from Shah Abdul Ghani (Rahmatullah Alayhi).

Some dreams of Hadhrat Maulana

Maulana Qasim Nanotwi (Rahmatullah Alayhi) used to see many pious dreams. Once he saw a dream that he was sitting on top of the Kabah Shareef and many streams were flowing from his hands to many parts of the world. He related this dream to his Ustadh Hadhrat Maulana Mamlook Ali (Rahmatullah Alayhi) who interpreted the dream that the world will benefit from the knowledge of Maulana Qasim Nanotwi (Rahmatullah Alayhi).

Hadhrat Maulana founded Darul Uloom Deoband and the branches of Darul Uloom Deoband are spread throughout the different parts of the world. Once he also saw a dream that he was sitting above the Kabah Shareef and facing towards Baghdad. There was a stream flowing from there, which touched his feet. The dream was interpreted that the Hanafi Madhhab would spread through Maulana Qasim Nanotwi (Rahmatullah Alayhi). Imam Abu Hanifa (Rahmatullah Alayhi) was from Baghdad and the Hanafi Madhhab was established from there.

Hadhrat Maulana’s knowledge

Hadhrat Maulana Qasim Nanotwi (Rahmatullah Alayhi) had taken bay ‘at on the hands of Hadhrat Haji Imdadullah Muhajir Makki (Rahmatullah Alayhi). Hadhrat Maulana Qasim Nanotwi’s Uloom was very deep. Maulana Yaqub Nanotwi (Rahmatullah Alayhi) who was the first Ustadh of Darul Uloom Deoband and a great Muhaddith said that he read Aab-e-Hayat of Maulana Qasim Nanotwi (Rahmatullah Alayhi) six times and has understood some of it.

One can imagine what depth of Uloom and what insight was in that kitab. Hadhrat Maulana Ashraf Ali Thanwi (Rahmatullah Alayhi) says that Maulana Qasim Nanotwi (Rahmatullah Alayhi) wrote such kitabs that if his name was not written on those kitabs, and if it was translated into Arabic then the Arab Ulama would have thought that Imam Razi (Rahmatullah Alayhi) or Imam Ghazali (Rahmatullah Alayhi) wrote those kitabs.

Imam Razi and Imam Ghazali (Rahmatullah Alayhi) were great thinkers and philosophers of their times. Maulana Ashraf Ali Thanwi’s depth of Uloom is also well known. He says, “I read the books of Maulana Qasim Nanotwi RA and I don’t understand them.” He says, “Somebody has to put a lot of pressure on one’s mind to understand some of what Maulana Qasim meant but I didn’t have the habit to put pressure on my mind to understand it. So I consoled myself by saying that there are other simple kitabs and I acquired my knowledge from there.”

Hadhrat Maulana Qasim (Rahmatullah Alayhi) used to work in the library of Hadhrat Maulana Ahmad Ali Saharanpuri (Rahmatullah Alayhi) and make tasheeh (correction) of kitabs. He always had this inclination towards kitabs and anything to do with academics. Hadhrat Maulana memorized the Quran late in life in two Ramadhans. Effectively in two months. In the following Ramadhan he would perform one and a quarter juz and the listener would think that he is an old Hafiz.

Debating skills of Hadhrat Maulana

Maulana Qasim Nanotwi (Rahmatullah Alayhi) was a great debater and very witty. The British sent many Christian missionaries to India to propagate Christianity. They were proud that they have sent the world’s best missionaries to India to propagate Christianity. One person arranged a debate and called all the Ulama. He also called Maulana Qasim Nanotwi (Rahmatullah Alayhi). The Hindus were also invited but they did not participate because this was a debate between the Islam and Christianity. They were there as observers.

Maulana Qasim Nanotwi (Rahmatullah Alayhi) presented such a powerful speech in substantiation of Islam against Christianity that the Christian Missionaries who were regarded to be world-renowned missionaries were severely defeated. They stated that they have gone to so many debates and conferences and they haven’t heard the like of Maulana Qasim Nanotwi (Rahmatullah Alayhi). Some Hindu pundits also started debates with Muslims. They felt that if Christian missionaries can debate with the Muslims then we too could debate with Muslims. One pundit arranged a debate. When this pundit heard that Maulana Qasim Nanotwi was going to address this debate, he fled.

Humility of Hadhrat Maulana

Hadhrat Maulana was very simple. If someone were to look at him they would have thought that he was a villager. The British were also misled because of Maulana’s simplicity. When a warrant of arrest was issued by the British against Hadhrat Maulana, they were looking for a person who would be well dressed. They saw a person with simple clothing and thought that he was a villager.

Maulana wouldn’t make imaamat and he always preferred to be a muqtadi and follow the Imam. He also wouldn’t even give talks, but because of the need of the time he used to go and join the debates. He was so humble that once he said, “I am disgraced among the Sufis.” My understanding of this is, what a Sufi is supposed to be, he stated, “I did not live up to the expectation of the Sufis, or to the expectations of the people about the Sufis.” He also mentioned, “I have a stain of being a Molvi on myself.” He further mentions, “Had it not been for the stain of being a Molvi, even the sand wouldn’t have known of Qasim Nanotwi.”

When there is a fruit tree and the branch is laden with fruits then it goes more down. When a branch is laden with fruits and because of the heaviness of the fruits, the branch also lowers itself. If Hadhrat Maulana perceived some pride in some student then he would make that particular student pick somebody else’s shoes to make the student’s Islah. But at the same time if he saw humbleness in any student, then Hadhrat Maulana Qasim Nanotwi himself would pick up the shoes of that particular student. Who would do that today?

Demise of Hadhrat Maulana

Hadhrat Maulana passed away in Deoband at the young age of 49. May Allah Ta’ala put Noor in the Qabr of Maulana Qasim Nanotwi (Rahmatullah Alayhi) and may Allah Ta’ala give us the benefit and roohaaniyat of Maulana Qasim Nanotwi (Rahmatullah Alayhi) and grant him a great reward for establishing Darul Uloom Deoband and spreading Uloom in the different parts of the world. (Ameen)

Maulana Muhammad Yusuf Banuri (RA)

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Moulana Muhammad Yousuf Banuri R.A. was born on the 6th Rabiuth Thani 1326 in the village of 'Mahabatabad' near the railway station of Rashkay in the District of Mardan, West Pakistan.

He received his primary education and learnt the recital of the Quraan Kareem at home (Ghari Meer Ahmed Shah, Peshawar') from his father and matenal uncle Moulana Fadhl Hamdan Banuri. He learned the basics of Sarf, Nahw and Mantiq from Moulana Abdullah Peshawari. He then went to Kabul where he studied Fiqh, Usul Fiqh, Mantiq, and Ma’aani etc. from the Qudhi ul Qudhat, Moulana Abdulqadeer, Moulana Saieli Qaleeghawi and other well-versed Asaatiza. For higher education, he went to Darul Uloom, Deoband in 1345 and completed his education there in two years. He studied Dorah Hadith in Dabhel under the great Moulana Anwar Shah Kashmiri R.A., Moulana Shabbir Ahmed Utmani R.A. and other great-learned scholars.

After graduation, he stayed for quite some time in the company and service of the learned Shaykh Moulana Anwar Shah Kashmiri R.A. and was his special and close attendant. He benefited tremendously from Shah Saheb. At that time on the wish and insistence of his father, he participated in the Molvi Fadhil examinations at the Punjab University and attained first position, though he disliked this examination, in spite of having time to prepare for it. He then lived for a few years in his home town of Peshawar, and began diligently teaching in Madrasah Rafiul Islam, Baanah Maar'i (The principal of this Madrasah was his maternal uncle Moulana Fadhl Hamdan Banuri R.A.) I was at that time studying Dorah Hadith in Darul Uloom, Deoband. In 1352 (1934 A.D.) when Moulana Anwar Shah Saheb passed away, Moulana Yousuf Banuri came to pay his respects and after staying for a few days returned. Thereafter he was approached by the authorities of Dabhel to teach there, and he accepted the offer.

He was appointed to teach Kitaabs on Hadith. His acceptance amongst the students can be gauged from the following incident: Once there arose the question as to who should teach the Tirmizi Shareef. At that time, there were three great Asaatiza of Hadith at the Dabhel Madrasah.

Moulana Abdurrahman Amrohi.

Moulana Muhammad Badre Aalam, and

Moulana Yousuf Banuri.

It was decided that the students also be consulted in this matter. As a result, Moulana Yousuf Banuri received 27 votes and the other two Ustaad, 7 and 3 respectively.

Marhum Moulana remained the Shaykhul Hadith at Dabhel until the creation of Pakistan and thereafter, at the invitation of the elders at Darul Uloom, Tando Allah Yar, went there. After remaining there for several years he came to Karachi and laid the foundation of' the Madrasah Arabiyyah lslamiyyah, Newtown. Karachi.

Before coming to Dabhel, he was Director General of the Jamiatul Ulama - Frontier Province and took an active part in politics. He took interest in politics while at Dabhel too. After the creation of Pakistan, he abstained completely from politics and spent all his time in education and the spiritual and social upliftment of the Ummah. Alhamdulilah, he had great respect and continued to keep his contacts with the elders of Deoband. During his first Hajj (after which he went to Egypt to supervise the printing of the 'Faydhul Baari' and 'Nasbur Raayah') he took the Bay'ah at the hand of Moulana Shafi'uddin Naginwi Makki (who was the Majaaz of Haji Imdadullah R.A.) Moulana Naginwi RA said that there are two great personalities in India, from whomever you wish, seek and attain benefit. The first is Moulana Ashraf Ali Thanwi R.A. and the other is Moulana Husayn Ahmed Madani R.A. Moulana Yousuf Saheb was more inclined towards Moulana Husayn Ahmed Madani R.A.

Moulana Yousuf Banuri R.A. stayed for ten months in Cairo. During his stay there, he wrote many articles on Deoband and its elders for the Egyptian journals and periodicals. During that period, Allama Zahid Al-Kowthari was also living there. Marhum Moulana had a close association with him and benefited greatly from his knowledge. He also introduced the elders of Deoband and their educational works to him. As a result, Shaykh Kowthari requested Moulana Ashraf Ali Thanwi to grant him permission on his Sanad of Hadith, which Moulana Thanwi kindly did.

When Marhum Moulana Yousuf Saheb returned from Egypt he went to visit Moulana Ashraf Ali Thanwi R.A., who became very impressed with him. Later, Moulana Thanwi R.A. included him in his Majaazeene Suhbat.

It was my practice, after graduation, to go to Deoband every year in Sha'baan to participate in the Bukhari Khatam there. Moulana had just returned from Egypt when I was deciding to go to Deoband. He gave me a letter for Moulana Husayn Ahmed Madani R.A., wherein he stated his desire to make Bay'ah at his hands, and requested me to personally hand it to him and bring back the reply. I reached Deoband and delivered the letter to Moulana Madani RA. He replied: 'His matter of Bay'ah is with Moulana Thanwi, and how can.1 repeat it?' I explained the situation to him whereupon he replied: 'When you have time remind me'. (During that time, Moulana was busily occupied in teaching the Bukhari Shareef day and night) On the 29th Sha'baan at half past two at night he completed the Bukhari Shareef. Immediately thereafter, he left for Saharanpur to go to Sylhet. I accompanied him till Saharanpur and reminded him of the answer to the letter. He immediately wrote a reply on the station platform and gave it to me. I delivered the reply to Moulana Yousuf Banuri. The letter was published some months ago in the 'Bayyinaat' monthly.

Marhum Moulana had a special proficiency and intellect for writing. He possessed a unique style, and wrote easily without tiring on every subject. At times after writing, he did not re-read the article. Moulana was more proficient in Arabic than Urdu. Besides the 'Basaa'ir wa Ibar' in the monthly 'Bayyinaat' and a few Urdu articles, all his literary compositions were in Arabic. (He was a member of the Majma'ul ilmi Al-Arabi of Damascus). These are some of his main works:

1. Ma'aarifus Sunan, commentary on Tirmizi in 6 volumes.

2. Awaariful Minan, introduction to Ma'aarifus Sunan (not printed).

3. Bughiyatul Areeb fi Ahkaamul Qiblah wal Mahaareeb.

4. Nafhatul Ambar fi Hayatus Shaykh Anwar.

5. Yateematul Bayaan fi Shay'im min Ulumil Qur'aan. He wrote introduction for the following Kitaabs: Faydhul Baari, Nasbur Raayah, Abaqaat, Aqeedatul Islam, Maqalaat Kowthari, etc. etc.

Marhum Moulana was very courageous and spoke the Haq. He put forward his outspoken views without fear or hesitation during the reign of every government, saying that one should only fear Allah the Almighty. The 'Basaa'ir wa Ibar' of the Bayyinaat are a clear testimony to his frankness in expressing the truth.

May Allah Most High shower him with His abundant blessings. Ameen.

Maulana Muhammad Ayyub Jan Banuri

Maulana Muhammad Yusuf Banuri (RA)

2010-01-10T06:13:00.000-08:00

Maulana Muhammad Yusuf Banuri (RA)

Moulana Muhammad Yousuf Banuri R.A. was born on the 6th Rabiuth Thani 1326 in the village of 'Mahabatabad' near the railway station of Rashkay in the District of Mardan, West Pakistan.

Moulana Abdurrahman Amrohi.

Moulana Muhammad Badre Aalam, and

Moulana Yousuf Banuri.

It was decided that the students also be consulted in this matter. As a result, Moulana Yousuf Banuri received 27 votes and the other two Ustaad, 7 and 3 respectively.

1. Ma'aarifus Sunan, commentary on Tirmizi in 6 volumes.

2. Awaariful Minan, introduction to Ma'aarifus Sunan (not printed).

3. Bughiyatul Areeb fi Ahkaamul Qiblah wal Mahaareeb.

4. Nafhatul Ambar fi Hayatus Shaykh Anwar.

5. Yateematul Bayaan fi Shay'im min Ulumil Qur'aan. He wrote introduction for the following Kitaabs: Faydhul Baari, Nasbur Raayah, Abaqaat, Aqeedatul Islam, Maqalaat Kowthari, etc. etc.

May Allah Most High shower him with His abundant blessings. Ameen.

Maulana Muhammad Ayyub Jan Banuri

False Allegations against Deobandi Ulama: ANSWERED

2010-01-10T06:11:00.000-08:00

The False Allegation

Rashid Ahmed Gangohi, a founder of Deobandi Movement has the following beliefs:

1. The Almighty Allah can speak a lie. (Fataawa Rashidiyya part 1 pg. 20)
2. Allah has already spoken a lie (Taqseedul Qadeer pg. 79).

The Truth
The view of Hadhrat Moulana Rashid Ahmad Gangohi Saheb is that Allah is far above and pure from being attributed with falsehood. There is no blemish of falsehood in His words at all for Allah says, 'Who is more truthful than Allah in speech.' He who believes that Allah speaks a lie is an accursed outright Kaafir and opposed to the Qurãn and Sunnah. (Fataawa Rashidiyya part 1 pg. 3)

Clarification (I)
Fataawa Rashidiyya pg. 84: 'From servant Rashid Ahmed Gangohi, after Salaam Masnoon, you have inquired concerning the Masalah 'Imkaane Kizb' (possibility of falsehood). But 'Imkaane Kizb' in the sense that Allah Taãla has the power to act contrary to what He has ordered, but will not to do with His Free Will, is the belief of this servant. The Qurãn Shareef and the Sahih Ahaadith bear testimony to this belief, and this is the belief of all the Ulama of the Ummah too. For example, Firáwn is promised to be thrown into Hell, but Allah Taãla has the power to enter him into paradise, although He will never give him paradise. And this is the Masalah under discussion at the moment. This is the belief of all my friends. The enemies must have related it differently. Referring to this Power and the non-occurrence of it is termed 'Imkaane Zaati' and 'Mumtana bi Ghayr' Was salaam Rashid Ahmad Gangohi.

Look, how they lay waiting with vicious, malicious attempts to defame this noble personality. If it is not slander then what is it?

To distort the above mentioned Masalah and refer it to Hadhrat Moulana Rashid Ahmad Gangohi Saheb is totally evil and wrong. It is a slander and slander is worse than back-biting,

Clarification (II)
Fataawa Rashidiyya pg. 90: 'That person who believes or utters with the tongue concerning Allah Taãla that "He spoke a lie", is positively a Kaafir, an accursed and opposed to the Qurãn, Hadith and the unanimity of the Ummah. He is definitely not a Mu'min. Taãlallaahu ammaa yaqoolu dhaalimoona oluwwan kabeeraa. (Allah is far above from what the transgressors are saying).'

Taqdeesul Qadeer is not compiled by the Ulama of Deoband. In fact there is no such Kitaab by this name.

False Allegation
The Prophet (Sallallaahu Álayhi Wasallam) is not the only Rahmatullil Aalameen. (Fataawa Rashidiyya part 2 pg. 19)

The Truth
The view of Hadhrat Moulana Rashid Ahmad Gangohi is that: ''One should know that the attribute of being Omnipresent is the quality of Allah Taãla alone, like All-Knowing, Creator of the Skies and Earths and so forth. Therefore to attribute this quality of being Omnipresent to someone else, though it be a 'Nabi', 'Wali', or Saint, is to ascribe Partners to Allah in His Qualities, which is termed as 'Shirk-fis-Sifaat."

Clarification
The word 'Rahmatullil Aalameen' is not a characteristic only of Rasulullah (Sallallaahu Álayhi Wasallam). In fact other Awliyaa, Ambiyaa and Ulamaa-e-Rabbaniyyeena are also a means of mercy unto the world, although Rasululla (Sallallaahu Álayhi Wasallam) is the highest of them all. Therefore, if it is used for others with 'Taaweel' (by elucidation) it is permissible.' (Fataawa Rashidiyya pg. 96/97)

False Allegation
To lecture on or discuss the Shahaadat of Hadhrat Imaam Hussayn (Radhiallaahu Ánhu) is Haraam even if the stories are true. (Fataawa Rashidiyya part 3 pg. 113)

Clarification
The incident of the martyrdom of Hadhrat Hussayn (Radhiallaahu Ánhu) who sacrificed his life for the sake of Truth, is surely very important. But the method adopted, like beating the chest, tearing the garment, pulling the hair, slapping the face, shouting slogans of 'Yaa Hussayn, Yaa Hussayn' and taking out processions to parade in the streets, is what Hadhrat Moulana has stopped and said is Haraam.'

The reason for stopping this is that Rasulullah (Sallallaahu Álayhi Wasallam) has forbidden the slapping of faces and the tearing of garments.

False Allegation
In the month of Muharram, providing free water and feeding people with milk or Sharbat is Haraam. (Fataawa Rashidiyya part 3 pg. 113)

Clarification
To feed the poor and needy and to distribute water free to quench their thirst as 'Isaale Sawaab' is no sin. Neither did Moulana Rashid Ahmad Gangohi nor anyone else say it is Haraam.

The Barelvis belief is this, that on the plains of Karbala the martyrs sacrificed their life in thirst. Therefore, the water that is given here as a drink, reaches them.

False Allegation
Ashraf Ali Thanvi, a founder member of Deoband says: 'The Holy Prophet (Sallallaahu Álayhi Wasallam) has an education like that of children, lunatics and animals of every category.' (Hifzul Imaan pg. 7)

The Truth
The view of Hadhrat Moulana Ashraf Ali Thanvi is that: Hadhrat Moulana was asked, 'Did you in Hifzul Imaan or any other book write anything directly or indirectly comparing the education of Rasulullah (Sallallaahu Álayhi Wasallam) to that of children, lunatics and animals? If not then what is your ruling regarding a person who holds such a belief?' In reply to that Moulana states, 'Let alone writing such falsehood and filth, my heart had never even perceived such falsehood and verily if anyone holds such a belief he is out of the fold of Islam.' (Faisal-e-Khusoomat pg. 21)

Clarification
Hadhrat Hakimul Ummah, Moulana Ashraf Ali Thanvi (author of the famous 'Bahishti Zewar') did not write the abovementioned statement in Hifzul Imaan. Nor is it his belief. It is a slander on the said Moulana. In fact Hadhrat Moulana has stated clearly in 'Hifzul Imaan' that, 'Knowledge with regard to the Excellence of Prophethood has been bestowed totally upon Rasul (Sallallaahu Álayhi Wasallam) (Hifzul Imaan pg. 12)

False Allegation
Prophets are not free from sins. (Tasfiyatul Aqaaid pg. 24 - Cassim Nanotwi, a founder of Deoband)

Clarification
The topic under discussion in 'Tasfiyatul Aqaaid' was this: It was mentioned in the Hadith, in Shaf'at that on the plain of resurrection people will gather with great fear, perturbed and disturbed. They will go to Hadhrat Aadam (Álayhis salaam) and request him to intercede on their behalf in front of Allah Taãla. Hadhrat Aadam (Álayhis salaam) will refuse and say that it is beyond his influence, because of the incident that he ate from the tree of Jannah which was forbidden to him. Hadhrat Aadam (Álayhis salaam) will say, 'Today Allah's wrath is so great that His anger was never great before and will never be so great after' (though Allah Taãla has forgiven him). He will advise them to go to Hadhrat Nuh (Álayhis salaam). In this way people will flock to the other Ambiyaa (Álayhimus salaam). Each one will be fearful and reluctant, for some reason or the other to intercede on behalf of man. At the end when the people will come to Rasulullah (Sallallaahu Álayhi Wasallam), Rasul (Sallallaahu Álayhi Wasallam) will say, 'Very well, I will intercede on your behalf. I will take permission from my Sustainer and He will grant me that permission.'

Hadhrat Moulana wrote that, which was mentioned in the Hadith and not that, 'Prophets (Álayhimus salaam) are not free from sins,' as mentioned in the said leaflet.

False Allegation
Shaytaan has more education than our Prophet (Sallallaahu Álayhi Wasallam). (Barahine Qatia pg. 51 - Khalil Ahmad Ambhetwi)

The Truth
We strongly believe and openly claim that Rasulullah (Sallallaahu Álayhi Wasallam) was given more knowledge than the entire creation of Allah and it is our belief that whosoever says that anyone has more knowledge than Rasulullah (Sallallaahu Álayhi Wasallam) then such a person is a Kaafir. Our great Úlama have already given a Fatwa of Kufr upon a person who says Shaytaan has more knowledge than Rasulullah (Sallallaahu Álayhi Wasallam) then how could I ever have written such a thing. (Al Muhnad Allal Mufannad Q&A 18-19)

Clarification

It is totally incorrect. This sentence is not written anywhere in 'Baraahine Qaati'ah', that 'Shaytaan has more knowledge than Rasulullah (Sallallaahu Álayhi Wasallam).'

False Allegation
To read Alhamdu Fateha before eating food is Bidat (Fataawa Rashidiyya part 2 pg. 150)

Clarification
In order to establish anything in Islam, it is necessary that it be verified in the light of the Shariáh. Unless it is not proven by the Shariáh, it cannot be regarded as Deen. Yes, one may call it a matter of convenience. For example, the use of an electric fan, motor vehicle, etc. The moment a person wants to make it part and parcel of Deen, immediately it will need verification from the Shariáh, whether it be Meelaad, Fateha, Giyaarwi, Urs, Dua-e-Thani, Dua immediately after Janaaza prayer or any other ritual for that matter. And on failing to be verified, it will be regarded as Bidat - innovation. The wickedness of being involved in Bidat is that the Sunnats are automatically left out. As darkness spreads, light vanishes.

To read Al-Hamd, Fateha before eating food is not verified and proven in the Shariáh, therefore, it is a Bidat.

Regarding Bidat, Rasulullah (Sallallaahu Álayhi Wasallam) has decreed:
1. "He who innovates something in this matter of ours that is not of it will have it rejected." (Bukhari)
2. "Beware of newly-invented matters! For every invented matter is an innovation and every innovation is leading astray and every leading astray is in Hell-Fire." (Abu Dawud; Tirmidhi)

The 'Masnoon' Duas read by Rasulullah (Sallallaahu Álayhi Wasallam) before meals and after meals, should surely be read. Hadhrat Moulana Rashid Ahmed Gangohi (RA) did not stop anyone from this.

False Allegation
We cannot make Nikah with any person who takes part in Urs, etc. (Fataawa Rashidiya part 2 pg. 142)

The Truth
Moulana Rashid Ahmed says in Fataawa Rashidiya, "Taking part in Urs is not an act of Kufr therefore Nikah with a person who takes part in Urs is valid."

Clarification
Those who go to the Urs and make Sajdah (prostrate) to the graves, pray for boon or ask for a favour from the inmates of the graves, and make Tawaaf of the graves; to solemnise marriages with them will inculcate these Shirk practices in them and others as well. Therefore, unless they don't make Tawbah and refrain from such Shirk practices, Nikah is not allowed until then.

False Allegation
Giyaarwi Shareef is Haraam and Kufr, even if Qur'an is read. (Fataawa Rashidiyya part 1 pg. 95)

Clarification
Anything in the name of 'Ghayrullah' (someone other than Allah), whether it be Giyarwi Shareef' or 'Baarwi', is Haraam. This Masalah is found in Shaami, Tahtaawi, Bahrur Raaiq and in many other Kitaabs.

False Allegation
It is Sawaab to eat crows (Fataawa Rashidiyya part 2 pg. 130)

Clarification:
Crows are of three types: The first type is that which feeds only on grain. It is exactly like a wild pigeon. It is Halaal according to all Jurists. The second type is that which only feeds on excreta, and prey on other animals. It is exactly like a vulture. It is Haraam according to all Jurists. The third type is that which feeds on grain, eats excreta and it catches and eats mice as well. It is like an uncaged fowl, which feeds on grain, worms and even on mice.

Therefore, should anyone not eat a crow or a fowl for the rest of his life, there is no criticism and blame on him according to the Shariáh. Yes, if he takes it to be Haraam then he will be answerable. Thus whosoever takes it to beHaraam, in order to correct his belief it is a 'Sawaab' and reward to eat it.' (Fataawa Rashidiyya pg. 492 Rahimia print)

False Allegation
Almighty Allah Taãla is not always 'all knowing'. He finds out whenever necessary. (Taqwiyatul Eemaan pg. 26).

Clarification
This is an open Calumny and a False Accusation. This sentence is not written at all in 'Tawiyatul Eemaan' that 'Allah Taãla is not always "all knowing". He finds out when necessary.

False Allegation
The Prophet (Sallallaahu Álayhi Wasallam) will die and become sand one day. (Taqwiyatul Imaan pg. 69)

The Truth
The view of Hadhrat Moulana Rashid Ahmed Saheb is that: The meaning of the (phrase) 'to lie on sand' has two meanings. The one is to become soil, the other is the body touches the sand. The latter meaning is meant, and the
Moulana (author of Taqwiyatul Imaan) also believes that the bodies of the Anbiyaa (Álayhimus salaam) do not turn to dust. Because a deceased is buried in a grave and he is surrounded with soil all over, his body together with the 'Kafn' touches the sand beneath him is called 'Mitti me milnaa' - to lie on sand. Hence, there is no point of objection. (Fataawa Rashidiyya pg.s 83/84)

Clarification
In Taqwiyatul Imaan, a Hadith is mentioned in which a Sahaabi (Radhiallaahu Ánhu) told Rasulullah (Sallallaahu Álayhi Wasallam) that the people of other places bow out of respect to their Rulers; whereas Rasulullah (Sallallaahu Álayhi Wasallam) is more worthy of being bowed to. At this, Rasulullah (Sallallaahu Álayhi Wasallam) said, 'Look if you happen to pass by my grave, will you bow to it?' The Sahaabi (Radhiallaahu Ánhu) said 'No, I will not do so.' On this, Rasulullah (Sallallaahu Álayhi Wasallam) said, 'So do not bow to me ...' (A Sajdah Taazimi is also forbidden).

False Allegation
To think of Rasulullah (Sallallaahu Álayhi Wasallam) in Salaat is worse than thinking of cows and donkeys. (Siraate Mustaqeem pg. 150)

Clarification
The abovementioned statement is not found anywhere in 'Siraate Mustaqeem' that, 'To think of Rasulullah (Sallallaahu Álayhi Wasallam) in Salaat is worse than thinking of cows and donkeys.'

The Kitaab, 'Siraate Mustaqeem' is based on 'Tasawwuf'. The objector is not versed in Tasawwuf'. Therefore, he has translated 'Sarfe Himmat' to mean a mere thought.

What comes to mind is this; that the Objector presents a picture of a Grade One child, learning to read and write ABC and wishing to interpret the writings of Shakespeare.

Establishment of Islamic Institutions of Learning in India..

2010-01-10T06:10:00.000-08:00

The Deobandi are a Muslim religious revivalist movement in South Asia which has more recently also spread to other countries, such Afghanistan, South Africa and the UK.

Sure, Darul Uloom Deoband is today a renowned religious and academic center in the Islamic world. In the sub-continent it is the largest institution for the dissemination and propagation of Islam and the biggest headspring of education in the Islamic sciences. Not only that but further more Deoband stands now for even an own thought under the roof of the Ahle Sunnat Wal Jama’at Hanafi.

Wikipedia says:

The Deobandi are a Muslim religious revivalist movement in South Asia which has more recently also spread to other countries, such Afghanistan, South Africa and the UK. They follow the fiqh (tradition of jurisprudence) of Imam Abu Hanifa and follow Imam Abu Mansur Maturidi’s thought in Aqeedah (Doctrine) and Ilm ul Kalaam (Rhetoric) i.e the science of refuting attacks on Islam made using Greek logic Mu’tazili. The name derives from Deoband, India, where the madrassa Darul Uloom Deoband is situated.

Tenets
Deobandi thought is characterised by a strict adherence to the Sunnah (the tradition of the Prophet Muhammad) and an emphasis on Sharīˤa (Islamic law). It has five main principles, which are:

1. Tauhd: (Monotheism) of God; no one shares His attributes.
2. Sunnah: Following and loving the methodology of the Messenger of God, Muhammad in every small and big matter.
3. Hubbu s-Sahabah: Love of the companions of the Messenger of God, and following their way.
4. Taqlid wa l-Ittiba: Giving preference to the jurisprudence of one of the earliest jurists of Islam over that of later jurists.
5. Jihad fi Sabili l-Lah: Doing Jihād in the way of God against every evil.

The Inspired Madrasah & it’s school of thoughts
Fundamentally the foremost thing is its school of thought with out elucidating which neither any light can be thrown on its spirituality nor its religious orientation can be exposed. Some questions arise here: Firstly, what is its central thought from which its raison d’être may be determined? What are the constituents of its central thought from which its angles of action may be fixed? What is the head-spring of this thought from which it received this thought? What is the route to reach it whereby its being authentic and satisfactory may become conspicuous? These are the very questions without solving which no light can be thrown on its spirituality and reality.

So, the first thing in this connection is that the chain of authenticity of the Darul Uloom starts with the great traditionist of India, Hazrat Imam Shah Waliyullah Dehlwi whose continuous chain of authenticity reaches back the Holy Prophet (Allah’s peace and blessings be upon him!). Shah Waliyullah’s knowledge, taste and thought, through the medium of Shah Abdul Aziz, Shah Muhammad lshaq and then Shah Abdul Ghani, reached Hujjatul Islam (the Proof of Islam), Maulana Mohammad Qasim Nanautawi and Maulana Rasheed Ahmed Gangohi, who universalized it through this sacred institution, i.e., the Darul Uloom, Deoband. So, undoubtedly, in the teaching of the Holy Book and the Sunnah and in the elucidating and stating of the greatness and veneration of Divine Unity (Tauheed) and apostle hood (Risalat). Shah Waliyullah has had a peculiar color and a remarkable style of explaining, and whose foremost nuclear matter is Divine Revelation (Wahy) and its discernment, which is the basis of his thought.

Then in the sphere of teaching and inculcation there is that specialty of expression which appeals to the psychology of every age, and of which there are different constituents which have been working in it as per the Psychology of time. Then this style of thought is not the result of mere rational deliberation or intellectual exercise; it is rather inspirational, the inspirational specialty of which Shah Waliyullah himself has expressed in his monumental work, Hujjatullahil Baligha.

It is clear that to present the handed-down (narrated) and traditional religion in the garb of rational arguments, physical expediencies and spiritual secrets and mysteries. To make religion acceptable to the rationalist dispositions of the period by showing it to be the natural religion is the first part of this inspired school of thought that was inspired by Allah into the Shah Sahib’s heart.

But after the elapsing of the age of childhood of this era, when the time of the youth of rationalism came and the English power also, having passed through the hidden and machinating stage began to run full gallop in open courses. The said zest too began to dwindle in the same ratio. Rather, when therewith European theories and atheistic thoughts began to arrive in the shape of a rival vis-a-vis religion, and with the crossbreeding of philosophy with science. These theories began to take the form of percepts, sheer reason also lagged behind and perceptivity, launching an attack, scrounged its throne of sovereignty. And now the presenting of anything traditional in the garb of the rational no more remained a guarantor of its being believed so long as it was not put forth in the guise of percepts. It was so because the pace of the time and the straw in the wind were showing that shortly Lenin and Stalin would replace Newton and Goethe, and instead of theoretical philosophy. Sensory and socialism’s and perceptual philosophies were to be founded which would not be prepared to give importance to any theoretical and rational philosophies as long as practical and perceptible factors were not seen working in them. Rather, even the swords of strength and power should not obstruct the throats of this socialistic and sensory ism.

Accordingly, swelling like a turkey cock with the pride of perceptible and material powers, Gladstone’s swollen oratory. It was to echo in the British parliament to the effect that “now we have become so powerful that even if the sky wishes to fall down upon us, we will stop it at the points of our bayonets.” Then, after a brief interval. Stalin’s was to reverberate in the atmosphere that “now we have banned the entry of God into the Russian borders”. And (astronaut) Yuri Gagarian, returning safely from his journey to the moon, was to aver: “I, rising above the gravitational center of the earth went on circling in the atmosphere of the sky and witnessed the rising and setting of the sun seventeen times within an hour. But now where their l saw God”. Moreover, in this mean world anti-God and anti-prophet societies were also to be founded merely for the reason that God is invisible to them through bare eyes. God forfends! In sum, in place of the rational gallop, o perceptual race was starting and in place of the faculties of the heart and the mind the sovereignty of the eye of the forehead was to be installed. In other words, that old Judaism, which had divested the Jews of their faith, was to revive again to come before the world and it was this only that they, striking the adz at the very basis of their faith, had fixed the eye to be their deity; and they had said:

“0 Moses! We will not believe in thee till we see Allah plainly”(11:55). ‘And we will not acknowledge the divine speech to be divine till we hear Allah’s voice with our own ears’.

As though this abnegation had taken the form of a principle that a thing not seen by the eye does not exist; naturally the sequel was that sense had taken the place of intellect and perceptible things the place of rationalism. Hence, they were desirous of seeing with eyes even those spiritualities, which are things to be seen with the heart and are free from and above perceptible form and shape. Hence, it had become insufficient to explain to them a subtle and spiritual reality like religion by bringing it before them merely in a rational shirt, as long as it was not brought forth covered with the mantle of perceptible abject. Thus, even as at the beginning of this age of rationalism the respectable Imam Shah Waliyullah, through divine inspiration, carved the way of rational argument and proof for the stating of religion, at the start of this period of perceptivity. A unique gem in his own fourth academic lineage, Shah Abdul Ghani Muhaddith Dehlwi also, observing this situation of the world, indicated the dress of perceptions, though its practical period began afterwards. Accordingly, this fact becomes apparent from his own (following) incident, which was related by Haji Ameer Shah Khan Khurjawi, a favorite attendant of Qasimul Uloom Nanautavi, before a group of students among whom. This humble writer was also present; that Hakim Nuruddin (Bhervi), the first khalifa (spiritual successor) of Mirza Ghulam Ahmed Qadiani, was one of the pupils of Shah Abdul Ghani, though later on he reneged. After he completed his studios, Shah Sahib told him: “Mian Nuruddin! Books you have already finished; now learn something about remembering Allah”. He replied “Sir! I have read the Quran, l have read the Hadith. What’s remembrance of Allah besides this?” “Nuruddin! You must have estimated from my lectures on Hadith”, said Shah Abdul Ghani, “that l transform the traditional into the rational by the practice of remembering Allah this rational will become perceptible”. The purport of this observation was that by the excess of Sicker (remembrance of Allah) illumination of the heart (Ishraq-e-Qalbi) is achieved and by its luster, along with the realm of spirituality’s, the realities and knowledge’s of the world of perception are also uncovered. The hint was towards this that now it would not be sufficient to present religion theoretically in the rational color till it was not put before the world with arguments of the perceptual style. And perceptible evidences of which there is no other way except self-discipline (Riyazat), spiritual exertion (Mujahada) and excess of Zikr, whereby gnosis, insight and the dignity of divining realities are created in the heart, and theoretical propositions turn into and look as percepts.

So, in this stating of religion, Imam Shah Waliyullah had included rational expediencies and mysteries and a particular disciple of his in the fourth generation (Shah Abdul Ghani). Included along with it perceptual and observational arguments and evidences as well, which was the effect of the light of the same divine inspiration and gnostic intuition. But, anyway, this was the same aesthetic and oratorical manner, which, as regards the wisdom of the verses and the traditions, could be effective and appealing to the sentiments of our own people or those individuals who were intellectually proximate. It was, however, not of such argumentative dignity that it could affect a sheer repudiator and a pure antagonist, carrying a hidden negation of the Book and the Divine Revelation in his heart. And who, ab initio, be a denier of the existence of the Creator and, backsliding from the necessity of prophet hood, be unconvinced, from the very start, of resurrection, and may have taken these beliefs to be an amusing old fable. How could then the wisdom and insight born of verse and tradition or of relevance to them be effective upon one who would shy at the very mention of a verse and tradition? Hence it was necessary that without the initial mention of verses and traditions, religion might be presented before him with mere scientific principle in philosophical manners and in the style of the ism of the current period in such a way that, apart from narrative and tradition and apart from their rational arguments and perceptible proofs. Islam might appear before him independently in the form of a philosophy and ism. In the beginning it may not be sensed that this is some revealed religion which is being presented before him but he may feel that this independent, natural, intrinsic philosophy and a System of life without adopting which man can never pass his life pleasantly. And when love of this religion may have started flowing’ somewhat in the straits of his intellect, he may be told at the end that this was the same Islam from which he was shying.

Keeping this situation in mind, if the present-day period is seen, then this situation has reached its extreme stage. The war of today is not that of theories; intact it is not of theories even but rather mostly or caption and style of expression.

If today a reality is presented with the names of God and the Prophet, peoples free from it, but if the same reality is presented under the captions of civilization, society and worldly benefits. Then not only they deem it worth paying attention to but also consider it acceptable, it means, therefore, that the real enmity is with the names of God and the Prophet, not with their message, provided it is not presented with their names. What else is the upshot of all this but this that in the present-day superficial period all the religious wars are not of realities and events but only of captions. That is, superficiality has come to such a level that meanings and realities apart, the criterion of truth and falsehood has come to depend upon interpretation and interpretative ascription. For instance, it initially the inculcation of a belief comes in the name of a religious tradition or a religion and whatever number of exigencies are laid bare, it will continue to be lost to bewilderment and escape. And if the same is presented under the caption of scientific, philosophical, economic and cultural expediencies, in the form of an ism, then not only that it does not prove to be a means of bewilderment and flight but also becomes worthy of attention and cogitation. As though the world has become an appreciate of words and wearies of meaning. Hence, its reformation too is possible through percepts and verbal captions only, provided those words be of the same meanings which are meant to be instilled into their hearts. So, for treating the spiritual patients of this period rose up from the fifth academic generation of the same Waliyllahian family an individual whom on the afore-said line, presented from the very start the faith and religion. Religious beliefs and religious principles and universals, under the impulsion of the same divine inspiration, without mentioning the names of Quran and Hadith or religion and community (Miltat), in such an argumentative and logical style of expression as if he were presenting, as per the condition of the times. A strong and firm is in the external caption of which initially was neither the proclamations of religion nor the information of the Invisible, but finally it was the same religion and the belief of the Unseen. But he presented it in such a manner as if it were the inculcation of a pure philosophical ism without believing which neither the social life could be maintained in the right way nor politics and civilization nor life-after-death could be firm and successful. So he laid the foundation of a new perceptual philosophy and knowledge. We remember this individual as Qasimul Uloom Maulana Mohammad Qasim Nanautavi (may Allah have mercy on him’), who was the pith of the sciences of Shah Waliyllah, Shah Abdul Aziz, Shah Mohammad lshaq and Shah Abdul Ghani and the quintessence of their religious discernment. And the same deposit that he had taken from the Waliyullahian era, he put forth before the world in a philosophical manner opposite to the condition or this period. Accordingly, in view of the mentality of the period, verses and traditions or religions technical terms are not initially mentioned anywhere on the surface in Qasimul Uloom’s writings and compilations though in reality they are nothing but verses and traditions. Rather, remarkably the interpretative part as regards form consists of argumentative forms, demonstrative proofs and perceptual evidences and illustrations, whereas the internal part, in respect of meanings and imports, consists of the realities of faith, gnostic bonds and apocalyptic and manifestative qualities. So Qasimul Uloom has reflected the splendor of verses and traditions in the mirror of the indisputable questions (Musallamat) and objects of sense of this era, but through philosophical argumentation and logical style of affirmation, in such a way as if an independent philosophy of life were being presented. In the end, however, it is disclosed that this is very much the same Islam by the name of which the world had been bewildered. Thus, it becomes manifest to them that they were quarrelling over only names and captions and they had not got even the wind of the matter, though by nature they were not far from reality. But when by this philosophical style the reality became evident to them, finally the same caption which Allah Lord of honor had coined for this reality was put on it —-i.e., Islam which Shah Waliyullah and his predecessors had presented.

It was this reason Maulana Ubaydullah Sindhi used to say that the only ladder to Shah Waliyullah’s philosophy is the Qasimi’s philosophy without climbing which one cannot reach the Waliyullahian proofs adequately. So the sciences Shah Waliyullah presents in an aesthetic and apocalyptic color, Qasimul Uloom brings them out in an argumentative color. The former, in fine, does not let the familiar but skeptic persons become repudiators while the latter convinces the repudiators and pure atheists; the former, under verses and traditions, explains them philosophically. While the latter, by his philosophy, brings the backsliders to the door of verses and traditions to ease their entry into the palace of religion, provided, of course, this philosophy reaches or is conveyed to them. And even as the Waliyullahian philosophy is inspired, the Qasmi’s philosophy too is inspired and is a treasure of afflatus. And even as regards the Waliyullahian philosophy its propounder him-self has made it explicit in his writing that it is theopneustic and not the outcome of mental gymnastics. The elucidation and clarification of which has already been quoted from his writing; about the Qasmi’s philosophy too the clarifications of its propounder are present in his works.

Anyway, it is one and the same afflatus (Hikmat-e-Ladunni); when it descended upon Shah Waliyullah through divine inspiration, it put on the garb of rational color in the stating of religion when it came to Shah Abdul Ghani, and it indicated the performance of percepts. And when it was experienced by Qasimul Uloom, it took the form of perceptible objects instead of intuitive things and in that too it clothed itself with a ratiocinative dress; and in tune with the changing mentality of the times. This afflatus too went on changing different attires, the common value of which is divine inspiration and intuition. The same intuition (Ilqa), through divine providence, went on forming and developing the mind of these august men; but since Maulana Nanautavi had derived benefit from and been trained by all of them, he proved to be the quintessence of the knowledge and philosophy of all these elders. Thus he became the most accomplished exponent of the tack (Maslak) of the Ahl-e-Sunnah wal Jama’ah. And from time to time, presented the sciences of this tack sometimes in the rational color, sometimes in the perceptional and sometimes in his convincing dialectical method, in his teaching and inculcation, books and lectures. Wherefore this tack came before the world in a comprehensive manner; and its comprehensiveness too became conspicuous that it combines the traditional with the rational, the rational with the perceptional, and the perceptional with the dialectical color. It is for this reason that in the Qasimul Uloom’s knowledge there is knowledge with gnosis, expediency with command, the traditional with the rational, the rational with the perceptional, benefits with the law. The spiritual path (Tariqat) with the high road (Shari’at) of religion, consciousness of divine observation (Ehsan) with faith (Iman), defense of religion with its affirmation; that is, combining the sentiments of the grandeur of religion with religion. He presented it in the form of a compounded electuary with a life giving antidotal color, which comprised realities sprung from the head-spring of pure inspiration. Allah Most High, with His unbounded bounty and favor upon him, had made his physical nature itself such that if he proves one small proposition (Mas’ala) it appears in the garb of a general principle which settles not one but hundreds of other details.

It is obvious that when, in his time, Qasimul Uloom alone was the sole originator of the basic idea of the Darul Uloom Deoband, as has been evidenced by his pupils, compeers and elders. It was but ineluctable for this inspirational aspect to come to the fore in the tack of the Darul Uloom, and it did. And thereby it became clear that its tack, central thought and religious tendency were not the outcome of cogitation but were a drop from the overflowing sea of divine inspiration. So if it were said, then it can be said without the fear of the blamer’s blame that Deobandism is firstly Waliyullahism and secondly Qasimism, and that it is not merely the name of teaching and learning. And in view of the combination of the afore-said academic connections, it can be said that it is not merely a Madrasah but it is a Madrasah of though in the modern technical term, a school of thought.

Thus it becomes evident that Deobandism is neither a creed (Mazhab) nor a sect, terms by which its antagonists try to incite the masses against it. But it is a comprehensive picture and a complete edition of the tack of the Ahl-e-Sunnah wal-Jama’ah in which all he offshoots of the Ahl-e-Sunnah wal-Jama’ah are seen joined with their root. What a fine succinct sentence the Poet of the East, the late Dr. Sir Shaikh Mohammad lqba!-and it be seemed him alone-had spoken about Deobandism! When someone asked him, “What thing is the Deobandi, a creed or a sect”? He replied: “It’s neither a creed nor a sect; Deobandi is the name of every rationalist religious man”.

At all events, the central thought and fundamental religious orientation or tack of the Madrasah of Deoband is a comprehensive, moderate and versatile tack of the Ahl-e-Sunnah wal-Jama’ah in which, by the combination of the Sunnah and the Jama’ah (group). The principle of religion, which is the Holy Book and the Sunnah, and respect for the religious personalities-jurisprudents (Fuqaha), traditionists (Muhaddethin), school doctors (Mutakallemin), professional commentators of the Quran (Mufasserin), Sufis, fundamentalists (Usuliyeen) and divine doctors (Ulma-e-Rabbaniyeen) -both have combined. Neither departing from principle there is invention, novelty and renewal so that the door of heresies (Bid’at) and innovations may be opened, nor breaking away from the religious personalities. There is self-esteem and opinionatedness whereby the gate of pride, presumption, self-conceit and haughtiness may be set ajar, and “the greatness of the pious predecessors and the just posterity may become chimerical. So, the prevention of the first disease is done with the world ‘Al-Sunnah’ and the second disease is averted by the word ‘AI-Jama’ah’, and thus this comprehensive and moderate tack cleansed of all diseases, has reached us intact through Madrasah of Deoband and other Madaris of similar nature. Otherwise in whichever tack there is excess and deficiency, it is either due to the absence of both these words, Al-Sunnah and AI-Jama’ah, or the lack of one of them. If there be no Sunnah, it will become a tack of heresies and innovations, and if AI-Jama’ah be missing, it will become a tack of self-opinion, freethinking and presumptuousness and the result of these two shortcomings is excess and deficiency.

Biography of Shaykh al-Hadith, Muhammad Zakariyya Kandhlawi..

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He was born in the village of Kandhla (in Uttar Pradesh, India) on Ramadan 10, 1315 AH (February 12, 1898 CE).

In the last century, India has undoubtedly become an important center for the study of hadith, and the scholars of India have become well-known for their passion for religious knowledge. Upon them ended the era of leadership in teaching hadiths, codification of the special fields [funun] of hadith, and commentary upon its texts [mutun]. Such was their mastery of this science that Muhammad Rashid Rida mentions in the introduction of his book Miftah Kunuz al-Sunnah, “Were it not for the superb attention to detail in the science of hadith displayed by our brothers, the scholars of India in the present era, this science would have withered away in the eastern cities. And, indeed, mastery of this science has been waning in Egypt and Syria since the tenth century AH.” There is no doubt that Shaykh Muhammad Zakariyya was among the most distinguished hadith scholars of India and a great contributor in the service of the Sunnah. He was given the honorary title of Shaykh al-Hadith, or “Great Scholar of Hadith,” by his teacher, Shaykh Khalil Ahmad Saharanpuri, who recognized his deep insight, clear-sightedness, and extensive knowledge of hadith and related sciences.

Lineage and Upbringing

He was born in the village of Kandhla (in Uttar Pradesh, India) on Ramadan 10, 1315 AH (February 12, 1898 CE). His full name was Muhammad Zakariyya ibn Muhammad Yahya ibn Muhammad Ismail, and his lineage continues all the way back to Abu Bakr, the great Companion of the Messenger (SallAllahu alaihi wasallam).

Shaykh Abu al-Hasan Nadwi said about him, “Shaykh Muhammad Zakariyya was born into a household rooted in knowledge and passion for Islam. His immediate family and his predecessors were distinguished by firm resolve, perseverance, steadfastness, and adherence to religion…. His family included many notable scholars… and his grandmother memorized the entire Qur’an while nursing her son [Shaykh Zakariyya’s father].”

His father, Shaykh Muhammad Yahya, was among the great scholars of India, whose primary teacher in hadith was Shaykh Rashid Ahmad Gangohi. Under him he studied Sahih al-Bukhari, Jami al-Tirmidhi, and others of the six famous authentic books of hadith [sihah sitta]. Shaykh Yahya went on to teach at Madrasa Mazahir Ulum, in the district of Saharanpur, but did not accept any payment for his services. He instead made his living through his own book-publishing business.

As a young boy, Shaykh Zakariyya moved with his father to the village of Gangoh, in the district of Saharanpur. Since his father and Shaykh Gangohi had a close relationship, Shaykh Zakariyya quickly earned the affection of his father’s teacher.

Growing up in this virtuous environment, he began learning how to read with Hakim Abd al-Rahman of Muzaffarnagar. He memorized the Qur’an with his father and also studied books in Persian and the introductory Arabic books with his uncle Shaykh Muhammad Ilyas (founder of the Tabligh movement). He stayed with his father in the company of Shaykh Gangohi until age eight, when the shaykh passed away.

At the age of twelve, Shaykh Zakariyya traveled with his father to Mazahir Ulum, There, under his father, he advanced his study of Arabic, tackling many classical texts on Arabic morphology, grammar, literature and also logic. But by the time he was seventeen, hadith became the main focus of his life. He studied five of the six authentic books of hadith with his father, and then he studied Sahih al-Bukhari and Sunan al-Tirmidhi (for a second time) with honorable Shaykh Khalil Ahmad Saharanpuri. Out of his immense respect for hadith, Shaykh Zakariyya was extremely particular about always studying the hadith narrations with wudu‘.

On Dhu ‘l-Qa’da 10, 1334 AH, when Shaykh Zakariyya was just nineteen, his dear father passed away. This event was extremely traumatic for Shaykh Zakariyya, as he lost not only a father but also a teacher and mentor. His deep sorrow remained with him for the rest of his life.

Teachers

Shaykh Zakariyya was blessed to live and learn in an era considered by many to be one of great achievements in Islamic knowledge by scholars in the Indian subcontinent. He studied with few but select teachers who reached the highest levels of learning, research, authorship, and piety. In addition to his father (Shaykh Muhammad Yahya) and uncle (Shaykh Muhammad Ilyas), he studied under the hadith scholar Khalil Ahmad Saharanpuri, author of the Badhl al-Majhud, a commentary of Sunan Abi Dawud. Shaykh Zakariyya acquired a hadith authorization from him and remained his student until Shaykh Khalil’s death in Madina Munawwara in 1346 AH.

Before his death, Shaykh Khalil Ahmad expressed his desire to write Badhl al-Majhud, and he sought Shaykh Zakariyya’s assistance as his right-hand man. This experience revealed Shaykh Zakariyya’s gift of penmanship and, furthermore, expanded his insight in the science of hadith. He worked hard on the project, attained the pleasure and trust of his shaykh, and was even mentioned by name in the commentary. This indeed opened the door to Shaykh Zakariyya’s authoring many literary works and treatises over the course of his life.

Teaching Career

In Muharram 1335 AH he was appointed as a teacher at Madrasa Mazahir Ulum, where he was assigned to teach books on Arabic grammar, morphology, and literature, as well as a number of primary texts of Islamic jurisprudence. In 1341 AH he was assigned to teach three sections of Sahih al-Bukhari upon the insistence of Shaykh Khalil Ahmad. He also taught Mishkat al-Masabih until 1344 AH. Shaykh Abu al-Hasan Nadwi said, “Although he was one of the youngest teachers at the school, he was selected to teach works generally not assigned to those of his age, nor to anyone in the early stages of his teaching career. Nevertheless, he showed that he was not only able, but an exceptional teacher.”

In 1345 AH he traveled to Madina Munawwara, the city of Allah’s Messenger (SallAllahu alahi wasallam), where he resided for one year. There he taught Sunan Abi Dawud at Madrasa al-Ulum al-Shar’iyya. While in Madina, he began working on Awjaz al-Masalik ila Muwatta Imam Malik, a commentary on Imam Malik’s Muwatta. He was twenty-nine at the time.

When he returned to India, he resumed teaching at Mazahir Ulum. He began teaching Sunan Abi Dawud, Sunan al-Nasai, the Muwatta of Imam Muhammad, and the second half of Sahih al-Bukhari. The school’s principle taught the first half of Sahih al-Bukhari, and after his death, Shaykh Zakariyya was given the honor of teaching the entire work.

In all, he taught the first half of Sahih al-Bukhari twenty-five times, the complete Sahih al-Bukhari sixteen times, and Sunan Abi Dawud thirty times. He did not just teach hadith as a matter of routine; the work of hadith had become his passion, and he put his heart and soul into it. Shaykh Zakariyya taught until 1388 AH, when he was forced to give up teaching after developing eye cataracts.

Travels to the Two Holy Cities

Allah blessed him with the opportunity to visit the two holy cities of Makka and Madina. He performed hajj several times, and his multiple trips had a profound personal effect on him, both spiritually and educationally. He made the blessed journey with Shaykh Khalil Ahmad in 1338 AH and with him again in 1344. It was during the second trip that Shaykh Khalil completed Badhl al-Majhud; he died shortly thereafter and was buried in the Baqi’ graveyard in Madina. May Allah have mercy on him and put light in his grave.

Sincere Love for Allah and the Prophet (SallAllahu alahi wasallam)

Shaykh Muhammad Zakariyya inherited piety, honesty, and good character from his father (may Allah be pleased with him). He aspired to follow the Qur’an and Sunnah in all matters, big and small, with a passion not found in many scholars. He had extreme love for the Prophet (SallAllahu alahi wasallam) and the blessed city of Madina. His students have related that whenver the death of the Messenger (SallAllahu alahi wasallam) was mentioned during a lecture on Sunan Abi Dawud or Sahih al-Bukhari, his eyes would well up with tears, his voice would choke up, and he would be overcome with crying. So evocative were his tears that his students could do nothing but weep with raised voices.

He was often tested with regard to his sincerity. He was offered many teaching jobs at two or three times the salary that was customarily given at Mazahir ‘Ulum, but he always graciously declined the offers. For most of his teaching career, Shaykh Zakariyya never accepted any money for his services at Mazahir ‘Ulum; he did the work voluntarily, seeking Allah’s pleasure. Although he did accept a small salary at the beginning of his career, he later totaled up the amount and paid it back in its entirety.

Househould

Shaykh Muhammad Zakariyya was married twice. He first married the daughter of Shaykh Ra’uf al-Hasan in Kandhla. She passed away on Dhu ‘l-Hijja 5 1355 AH. He then married the daughter of Shaykh Muhammad Ilyas Kandhlawi in 1356 AH. Allah blessed him with five daughters and three sons from his first wife, and two daughters and one son from his second marriage.

Daily Routine

Shaykh Zakariyya organized his time meticulously. He would rise an hour before dawn and occupy himself in tahajjud and recitation of Qur’an before performing the Fajr prayer in the masjid. After Fajr, he would read his morning supplications and litany until sunrise. Thereafter he would go to meet with some people and drink tea (but never ate anything with it). He would then return to his quarters to read. During this time he would also research and compile his literary works, and, with few exceptions, no one was allowed to visit him at this time. When it was time for lunch he would come out and sit with his guests, who were from all walks of life; he would respect and treat them well, irrespective of who they were. After Zuhr prayer, he would take a siesta and then spent some time listening to his correspondence (which amounted to around forty or fifty letters daily from different places) and dictating replies. He also taught for two hour before ‘Asr. After ‘Asr, he would sit with a large group of people, offering them tea. After performing Maghrib, he would remain devoted in solitude to optional prayer and to supplication. He did not take an evening meal except to entertain an important guest.

Personality

Shaykh Abu ‘l-Hasan ‘Ali Nadwi says about his characteristics, “He was extremely vibrant, never lazy; light-hearted, smiling, cheerful, friendly; and he often jested with his close friends and acquaintances. We saw in him good character and forbearance with people, as well as a rare humilty; and above all, his personal qualities were always governed by his deep faith and sense of contentment.”

Death

He had always hoped to meet Allah while in the city of the Messenger (SallAllahu alahi wasallam); Allah granted his wish. He died there on Monday Sha’ban 1, 1402 AH (May 24, 1982 CE) and was buried in Jannat al-Baqi’, in the company of the Companions and the noble family members of the Messenger (SallAllahu alahi wasallam). His funeral procesion was followed by a large number of people and he was buried in the Baqi’ graveyard next to his teacher Shaykh Khalil Ahmad Saharanpuri. May Allah forgive him, grant mercy, and elevate his status. Amin.

Scholars’ Praise of Him

Many scholars, both Arab and non-Arab, have praised him and recognized his knowlege and excellence. ‘Allama Muhammad Yusuf Binnori relates,

Indeed there are some remnants of the scholars of past generations living today among the scholars of todays generation. They have been guided to praiseworthy efforts in multiple religious sciences, such as jurisprudence; they are on par with the previous generations in their knowlege, excellence, fear of Allah, and piety; they stir up memories of the blessed golden age of scholarship. Among these scholars is a unique figure envied for his excellence in knowlege and action, the author of outstanding, beneficial works and of beautiful, superb commentaries: Shaykh Muhammad Zakariyya Kandhlawi Saharanpuri.

Shaykh Sa’id Ahmad, the head of Islamic studies at the University of Aligarh, UP, relates,

It is evident to one who take a look at his works that he had a brilliancy, both in knowlege and with the pen, like that of Ibn al-Jawzi and Imam Ghazali. Of the scholars of his era I know of no one comparable to him in this regard, except Imam ‘Abd al-Hayy al-Farangi Mahalli (of Lucknow).

Shaykh Abu ‘l-Hasan ‘Ali Nadwi relates that Shaykh ‘Alawi al-Maliki said,

When he reports the ruling and evidences of the Maliki school [in his writings], we Malikis are astonished at the accuracy and integrity of the report…. If the author had not mentioned in the introduction of [his] book that he was a Hanafi, I would not have known that he was Hanafi, but would have definately concluded that he was a Maliki, since in his Awjaz he cites by-laws and derivatives of the Maliki school from there books that even we have a hard time obtaining.

Students

Shaykh Zakariyya had numerous students who spread around the world and continue, to this day, to serve Islam, particularly establishing traditional Islamic schools in India, Pakistan, Bangladesh, England, Canada, America, South Africa, Zambia, Zimbabwe, and other countries. Some of his more prominent students in the field of hadith were Muhaddith Muhammad Yusuf Kandhlawi (d. 1384 AH), author of Amani ‘l-Ahbar Sharh Ma’ani ‘l-Athar, Shaykh ‘Abd al-Jabbar A’zami, author of Imdad al-Bari (Urdu commentary on Sahih al-Bukhari), and Mufti Mahmud Hasan Gangohi (d. 1417 AH). Many other scholars and students also acquired authorizations in hadith from him, including Dr. Mustafa’ al-Siba’i, Shaykh ‘Abd al-Fattah Abu Ghudda, Dr. Muhammad ‘Alawi al-Maliki and Shaykh Muhammad Taha al-Barakati.

Written Works

Shaykh Zakariyya wrote many works both in Arabic and Urdu. A number of them treat specialized subjects intented for scholars, and the rest have been written for the general public. His works demonstrate his deep knowlege and intelligence; his ability to undertand the issue at hand, research it thoroughly, and present a complete, clear and comprehensive discussion; his moderation, humility, patience, and attention to detail. His respect and awe for the pious predecessors are evident in his works, even when he disagrees with their opinions on any particular aspect.

His first written work was a three volume commentary of the Alfiyya ibn Malik (on arabic grammar), which he wrote as a student when he was only thirteen. His written works amount to over one hundred. He did not withhold any rights to his works and made it publicly known that he only published his works for the sake of Allah’s pleasure. Whoever wished to publish them was permitted to, on the condition that they were left unaltered and their accuracy maintained.

Hence, his books have gained overwhelming acceptance througout the world, so much so that his work Fada’il al-Qur’an [Virtues of the Qur’an] has been translated into eleven languages, Fada’il Ramadan [Virtues of Ramadan] into twelve languages, and Fada’il al-Salat [Virtues of Prayer] into fifteen languages. He wrote four books on Qur’an commentary [tafsir] and proper recitation [tajwid], forty-four books on hadith and its related sciences, six books on jurisprudence [fiqh] and its related sciences, twenty-four historical and biographical books, four books on Islam creed [aqida], twelve books on abstinence [zuhd] and heart-softening accounts [riqaq], three books in Arabic grammar and logic, and six books on modern-day groups and movements.

Some of His Hadith Works

One can find a complete list and description of his books in the various biographies written on him. Here is a brief description of a few of his more popular works on hadith:

Awjaz al-Masalik ila Muwatta’ Imam Malik: One of the most comprehensive commentaries on the Muwatta of Imam Malik in terms of the science of hadith, jurisprudence, and hadith explication. Shaykh Zakariyya provides the summaries of many other commentaries in a clear, intellectual, and scholarly way, dealing with the various opinons on each issue, mentioning the differences of opinions among the various scholars, and comparing their evidences. This commentary, written in Arabic, has won great acclaim from a number of Maliki scholars.

Lami’ al-Dirari ‘ala Jami’ al-Bukhari: Written in Arabic, a collection of the unique remarks and observations on Sahih al-Bukhari presented by Shaykh Rashid Ahmad Gangohi. These life-long acquired wisdoms were recorded by his student Shaykh Yahya Kandhlawi (Shaykh Zakariyya’s father) during their lessons. Shaykh Zakariyya edited, arranged, and commented on his fathers compilation, clarifying the text and adding a comprehensive introduction at the beginning.

Al-Abwab wa ‘l-Tarajim li ‘l-Bukhari: An explanation of the chapter headings of Imam Bukhari’s Sahih al-Bukhari. Assigning chapter headings in a hadith collection is a science in itself, known among the scholars as al-abwab wa ‘l-tarajim [chapters and explanations]. In it, the compiler explains the reasons for the chapter heading and the connections between the chapter headings and the hadiths quoted therein. It is well known that the commentators of Sahih al-Bukhari have paid special attention to the titles therein, in tune with the Arabic saying: “The fiqh of Bukhari is in his chapter headings” [fiqh al-Bukhari fi tarajimihi]. Shaykh Zakariyya not only quotes and compiles what has been mentioned by other scholars like Shah Wali Allah al-Dehlawi and Ibn Hajar al-’Asqalani, but also correlates and clarifies these opinions and presents findings from his own research in many instances.

Juz’ Hajjat al-Wida’ wa ‘Umrat al-Nabi (SallAllahu alahi wasallam): A comprehensive Arabic commentary on the detailed accounts of the pilgrimage [hajj] of Allah’s Messenger (SallAllahu alahi wasallam). It includes the details of any juridical discussions on the various aspects of pilgrimage, giving the locations, modern-day names, and other details of the places the Messenger of Allah (SallAllahu alahi wasallam) passed by or stayed at.

Khasa’il Nabawi Sharh Shama’il al-Tirmidhi: Composed in urdu, a commentary on Imam Tirmidhi’s renowned work al-Shama’il al-Muhammadiyya, a collection of hadiths detailing the characteristics of the Messenger (SallAllahu alahi wasallam). This commentary explains the various aspects related to the different characteristics and practices of Allah’s Messenger (SallAllahu alahi wasallam). It has been translated into English and is widely available.

Excerpted from "The Differences of the Imams" by Shaykh al-Hadith Muhammad Zakariyya Kandhlawi.

Islam

2010-01-08T21:53:00.001-08:00

Allah has forbidden the Muslims from breaking into sects; He has commanded us to stick to the mainstream Muslims and to adhere to the true call of Islam, the non-sectarian path of the Prophetic way.

The Quran Condemns Sects
Few Shia actually realize that the word “shia” is used in the Quran in multiple places. Allah emphatically warns us not to become “shias”, but we find that these Quranic injunctions are ignored by the Shia sects which continue to splinter (and thereby weaken) Islam. Instead of belonging to sects, we should belong to the Muwahiddoon (the Unitarians of Islamic faith).

Are the Shia Considered Muslims? A Balanced Answer
This question–about whether or not Shia* are Muslim–is a very emotional one. The humble author of this article is not qualified to pass verdicts on such matters; however, this article will merely serve as a purview of all the various opinions cited by qualified Sunni scholarship, and to hopefully make sense of it all in a constructive manner. The truth of the matter is that the answer to this question cannot be a simple “yes” or a “no.”

Kindness Towards the Shia
Although we wholeheartedly disagree with the Shia, this does not mean that we should become abusive or violently disagreeable. Unfortunately, the Sunni-Shia divide is a very sensitive issue for both sides, emotions become heated, tensions rise, and we often become abusive towards each other. This is not acceptable at all: no matter how much we disagree with the Shia, we should do so in a kind and courteous manner, as is the Sunnah of the Prophet.

Mufti Taqi Usmani did NOT sign the “Amman Message”
Many people have been falsely claiming that Mufti Taqi Usmani was a signatory to the so-called “Amman Message.” Nothing could be further from the truth; Mufti Taqi Usmani in fact holds the view that it is a necessity and a must to declare Takfeer of certain Shia. Here, we quote directly from the official Deobandi website in order to ascertain the true views of the respected Mufti.

Is AhlelBayt.com a “Salafi” Site?
We’ve been asked this question a lot. To answer this, we refer the reader to a statement passed by Shaykh Ibn Uthaymeen, one of the Muwahiddoon (Unitarians of Islam).

How Reliable is “The History of at-Tabari”?
The Shia, like the Islamaphobes, use a few narrations in Tareekh at-Tabari against the mainstream Muslims. In this article, we discuss how authentic (or not) Imam at-Tabari’s book is. In the words of Ibn Katheer, Tabari’s work “is a mixed bag of valuable and worthless, sound and unsound information.”

Why Prophet Muhammad Did Not Have a Wasi
Even if we were to accept the fallacious idea that every Messenger had a Wasi, then we respond to the Shia by saying that Prophet Muhammad had no Wasi because he was the final seal and nobody came after him. The Quran mentions that the Prophet is the Final Seal, and nowhere does it mention any Wasi that is to come after him. The one who believes in such a thing–and who exalts the position of Wasi as the Shia do–is a disbeliever and outside the folds of Islam.

Imam Bukhari’s Fatwa on Befriending Shias
Original scanned reference of Imam Bukhari’s view on befriending Shias.

Shirk

2010-01-08T21:52:00.001-08:00

The Shia have exalted their Imams–including and especially Ali (رضّى الله عنه)–to a level of Shirk (associating partners with Allah). The Shia have granted their Imams a status of gods amongst men. Islam was sent to destroy Shirk in all its forms, and Shirk is considered by Allah to be the gravest of sins.

Saying “Ya Ali Madad” is Shirk
It is Shirk to say such things as “Ya Ali Madad” (O Ali, help us). Indeed, we should only call out with “Ya Allah Madad.” Only Allah and Allah alone can hear and answer our prayers. Thus, we should only go to Him and Him alone for help. We see that the very basic foundation block of Shi’ism is rooted in Shirk.

Ali (رضّى الله عنه) or Jesus (عليه السلام)?
Much like the Christians have exalted the status of Prophet Isa (عليه السلام), the Shia have exalted the status of Ali (رضّى الله عنه). They even draw pictures of Ali (رضّى الله عنه), and we see the similarities between Shi’ism and Christianity, two faiths that exaggerated the status of men. This article contains disturbing (and offensive) pictures, exposing the blasphemy of the Shia.

Ali’s Message (رضّى الله عنه) in Nahjul Balagha
In the Shia’s very own Nahjul Balagha, Ali (رضّى الله عنه) says there will be a group of people whose love for him will lead them away from rightfulness. He further states that a person should “be with the great majority of Muslims.” Who could this be other than the Ahlus Sunnah? It is interesting to see how the Nahjul Balagha itself testifies against the Shia.

Turbah: Sajdah to the Imams
By praying to stones made from the shrines of their Imams and saints, the Shia are practising a polythiestic and paganistic grave-worshipping; they are quite literally making Sajood (prostration) to the Imams or Saints. Indeed, praying to the Turbah of these Imams and saints is Bidah (evil innovation) and Shirk; it is not much different than idol worshipping.

Grave Worship
It is polythiestic the manner in which the Shia go to their shrines and cry next to them, rub them, and pray to them. It is Shirk reminscent of the Jahiliyyah times when the pagan Arabs used to do this. Tawheedullah (the Unity and Oneness of Allah) is the central tenet of Islam, and the Shia are guilty of violating this core belief by engaging in Shirk, which is the absolute major sin in Islam. The main emphasis in Islam is to stay away from Shirk, and yet the Shia embrace practises and customs that foster Shirk.

Who Invented Shirk?
The people of Prophet Nuh (عليه السلام) were the originators of Shirk in the form of idol-worshipping. We see that the Shia have fallen into all the same traps as these people did. The Shia have erected shrines for their Imams and saints. They put up pictures of them and they invoke their names in prayer. Some even do Tasbeeh to their names. They ask their dead Imams and saints for special favors and believe in Waseelah through their Imams and saints.

Fatwa On Saying “Ya Ali Madad”
Official Fatwa from the Permanent Committee and Fiqh Council on those who call for help from other than Allah, using such innovations as “Ya Ali Madad”.

Shrines: the Need to Raze Them and Level the Graves
It is a sad state of affairs that errant Muslims have raised graves, mounted shrines over them, and exalted the dead as was the practise of the pagans before the Call to Islam. Today, Muslims have built huge shrines over the graves of some of the Ahlel Bayt, Sahabah, the righteous people, and others. This has led to the inevitable result of mimicking pagans who worship the dead, either directly or indirectly. There is therefore a necessity to raze to the ground these pagan shrines and to level the graves, as was the Sunnah.

A Brief Introduction to ISLAM.

2010-01-08T21:45:00.001-08:00

In The Name of ALLAH, the Compassionate, the Merciful

A Brief Introduction to ISLAM

ISLAM

The word " ISLAM " literally stems from the Arabic word for peace, indicating making peace with Allah, with oneself and with His creations through submission to Allah and commitment to His guidance. Islam is not a new religion but the final culmination and fulfilment of the same basic truth that Allah revealed through all His Prophets to every nation.

"There is none worthy of worship except Allah, and Muhammad is the Messenger of Allah."

The Articles of Faith (Beliefs):1. One Allah , 2. Angels , 3. Books of ALLAH , 4. Prophets , 5. Day of Judgement , 6. Destiny , 7. Life after death.
Five Pillars of Islam (Practices):1. The Declaration of faith (Shahadah) , 2. Prayer (Salah) , 3. Charity: (Zakah) , 4. Fasting (Sawm) , 5. Pilgrimage (Hajj).

Islam is a complete way of life. Muslims lead their lives according the guidance found in:
The Qur’an: This is the word of Allah revealed to Prophet Muhammad (pbuh)
The Sunnah: This is the practical example of Prophet Muhammad (pbuh)

Basic beliefs of Muslims:

.Belief in One God

Muslims believe there is only one God. The Arabic word for God is Allah. Arab Christians refer to God as Allah as well. This belief is the fundamental basis of all other beliefs and practices in Islam, and is in the heart of every Muslim. The declaration of faith (the first pillar of Islam) is: “I bear witness that there is none worthy of worship except God and Muhammad is His messenger"
There a several descriptions of Allah in the Qur'an:
“Say, Allah is One, Allah the Eternal, Absolute He begets not nor is He begotten And there is none comparable to Him.” (Surah Al-Ikhlas, Chapter 112)

From the descriptions in the Quran we know that:

Allah (God) has no children, no parents and no partners
Allah (God) has always existed and will always exist
Allah (God) was not created; He is the creator of all that exists
Allah (God) knows everything,
Allah (God) can do anything
Allah’s (God’s) justice is fair
Allah (God) is the most merciful
Only Allah (God) is worthy of worship
There is nothing comparable to Him
.Belief in Angels

Muslims believe that angels have been created by Allah from light. They have no free will and fulfil certain functions in the service of Allah. They also worship Allah. Some angels mentioned in the Quran and Sunnah;

Jibrail (Gabriel): He is the leader of the angels. His function was mainly to bring revelation to the Messengers.
Mikaeel (Michael): He is in charge of rain and supplying sustenance to all living beings.
Israfeel (Raphael): He is to blow the trumpet when the time for the end of the world arrives.
Azraeel (Azrael): The angel of death.
Al-Kiraam Al-Kaatibeen: Two honourable recorders who note all our actions.

.Belief in all the Scriptures

Muslims believe that scriptures were sent to messengers throughout time. The books we know about are:

Scrolls revealed to Prophet Ibrahim (Abraham) pbuh
Zabur (Psalms) revealed to Prophet Dawud (David) pbuh
Torah revealed to Prophet Musa (Moses) pbuh
Injeel (Gospels) revealed to Prophet Isa (Jesus) pbuh
Qur’an revealed to Prophet Muhammad pbuh
.Belief in all the Prophets

Muslims believe that prophets and messengers were sent to nations throughout history. They all came with the message ‘There is no God but Allah.’ It is estimated that about 124,000 prophets were sent over time. Muslims believe in all the prophets, respecting all of them equally. Muslims are not permitted to speak ill of any prophet. 25 Prophets are mentioned in the Qur’an.

.Belief in the Day of Judgementail

.Belief in Predestination

.Belief in Life after Death

A Brief Introduction to DEOBAND.

2010-01-08T21:44:00.000-08:00

A Brief Introduction to DEOBAND.

In The Name of Allah, the Compassionate, the Merciful

The day of Thursday, 15th Muharram, A.H. 1283 (May 30, 1866), was that blessed and auspicious day in the Islamic history of India when the foundation stone for the renaissance of Islamic sciences was laid in the land of Deoband. Seeing the simple and ordinary manner in which it had been started, it was difficult to visualize and decide that a Madrasah beginning so humbly, with utter lack of equipment's, was destined to become the center, within a couple of years, of the Islamic sciences in Asia.Accordingly, before long, students desirous of studying the Holy Book and the Sunnah, the Shari'ah and the Tariqah (the spiritual path), began to flock here in droves from this sub continent as well as from neighboring and distant countries like Afghanistan, Iran, Bukhara and Samarqand, Burma, Indonesia, Malaysia, Turkey and the far off regions of the continent of Africa, and within a short-time the radiant rays of knowledge and wisdom illumined the heart and mind of the Muslims of the continent of Asia with the light of faith (Iman) and Islamic culture.

The time when the Darul Uloom Deoband, was established, the old Madaris in India had almost become extinct, and the condition of two or four that had survived the ravages of time was not better than that of a few glow-worms in a dark night. Apparently it so looked at that time as if the Islamic sciences had packed up their kit from India. Under these circumstances, some men of Allah and divine doctors, through their inner light, sensed the imminent dangers. They knew it too well that nations have attained their right status through knowledge only. So, without depending upon the government of the time, they founded the Darul Uloom, Deoband, with public contributions and co-operation. One of the principles that Hazrat Nanautavi (may his secret be sanctified) proposed for the Darul Uloom and other religious Madaris is also this that the Darul-Uloom should be run trusting in Allah and with public contributions for which the poor masses alone should be relied upon.

The Darul-Uloom, Deoband, is today a renowned religious and academic center in the Islamic world. In the sub-continent it is the largest institution for the dissemination and propagation of Islam and the biggest headspring of education in the Islamic sciences. Such accomplished scholars have come out from the Darul Uloom in every period that they, in accordance with the demands of religious needs of the time, have rendered valuable services in disseminating and spreading correct religious beliefs and religious sciences. These gentlemen, besides in this sub-continent, are busy in performing religions and academic services in various other countries also, and everywhere they have acquired a prominent status or religious guidance of the Muslims. The fact is that the Darul Uloom, Deoband, was a great religious, educational and reformative movement in the thirteenth century Hijri. It was such a crucial and crying need of the time that indifference to and connivance at it could cause Muslims to be confronted with inestimable dangers. The caravan that comprised only two souls on 15th Moharram, A-H. 1283, has today in its train individuals from many countries of Asia!

For the last one century, the Darul Uloom, Deoband, has been considered an incomparable teaching institution for the religious education of the Muslims not only in the sub-continent but also throughout the Islamic world. Besides the Jam'a-e Azhar, Cairo, there is no such institution any where in the Islamic world that may have acquired so much importance in point or antiquity, resorting, centrality and strength of students as the Darul Uloom, Deoband, has. The foundation of the Darul Uloom had been laid in this obscure, sleepy village of India at the hands of such sincere and august men that within a short time its academic greatness was established in the world of Islam. And it began to be looked upon as the most popular educational institution of the Islamic world, students from the Islamic countries flocking to it for the study and research of different arts and sciences. A large number of personalities, well-versed in the religions sciences, found today in the length and breadth of this sub-continent has quenched its thirst from this very great river of knowledge, and eminent religious doctors (Ulama) have been once the alumni of this very educational institution. It is a fact that as regards the worth of academic services not only in the sub-continent but also in other Islamic countries there is no other educational institution except one or two, that may have rendered such weighty and important religious and academic services to the Muslim community. The achievements of the Ulama of the Darul Uloom in the fields of religion, education, missionary-work and book writing have been acknowledged repeatedly. And the achievements not only in India but also in other Islamic lands, and in the fields especially of guidance and instruction, teaching and preaching they seem to be ahead of all others. In the Muslim society of the sub-continent, the command a high rank and a lofty position. With the tumult of the fame of the Darul Uloom even the academic assemblies of Afghanistan, Bukhara and Samarqand reverberated. Us graduates became deans and principals of great Madaris, and it is an authentic history. And a fact to assert that this spring of grace of the Darul Uloom, Deoband, by virtue of its ethos, has been busy for more than a century. In quenching the thirst of the seekers of knowledge of different sciences and the whole of Asia is redolent with the aroma of this prophetic garden. Among the hundreds of thousands of seminaries in the world of Islam today there are only two such institutions on which the Muslims have relied most of all: the one is Jam'a-e-Azhar, Cairo, and the other is Darul Uloom, Deoband. The religious services both these institutions of learning have rendered to the Muslims are sui generis. These very religious, academic and intellectual services of the Darul Uloom have made it a cynosure in the Islamic world. And what is more astonishing is that the Darul Uloom without being dependent on the government has made all these advancements. The blessings (Barakat) of the Darul Uloom and its universal beneficence are indicating that upon this academic institution a special theophany (Tajalli) of divine and prophetic knowledge has cast its light, which regularly continues to attract hearts towards it. What and how many great achievements the Darul Uloom, Deoband, made, what and how many renowned personalities it produced and how they imprinted the stamp of their service and utility in every field of religious life. All these things you will know by going through this history of the Darul Uloom, Deoband.

However much pride and joy the Muslims of the sub-continent express over the existence of the Darul Uloom Deoband, there can be no doubt about its being correct and justified. The history of the Darul Uloom in the present times is a bright chapter in the history of the Muslims effort and endeavor; this great struggle for the survival of religion and freedom of thought cannot be over looked in the history of Islam and the Muslims. Darul Uloom, Deoband, is in fact a shore less ocean from which, besides those of this sub-continent, the seekers of knowledge of the whole of Asia are benefiting. If the history of the Darul Uloom is studied minutely, a perspicacious reader will not fail to see the reality that it is not merely an old-type teaching institution; it is in fact a stupendous movement for the revival of Islam and the survival of the community.

The establishment of this seminary in the land of Deoband and its stability is the result of a concerted effort and endeavor of the Muslims of the sub-continent. Service to religion, support to Islam, renaissance of Islamic arts and sciences and their dissemination, and help to the students craving religious knowledge are the special and momentous achievements of the Darul Uloom Deoband. For one hundred and fourteen years it has been rendering, as per the pious predecessors tack, the right-type of academic and gnostic training to the Muslims. Even as Cairo, after the fall of Baghdad, became the center of Islamic arts and sciences, exactly in the same way, after the decline of Delhi, academic centrality fell to the lot of Deoband. And great illustrious personalities rose up from this teaching institution, innumerable scholars were fostered in its laps, and thousands of Ulama, Shaikhs, traditionists, jurisconsults, authors and experts of other arts and sciences were produced here. And, having become an adornment in the firmament of knowledge and action rendered and are still rendering services to religion in different manners in every nook and corner of the sub-continent.The history of the Darul Uloom, Deoband, is a historical chapter on an epoch-making period in the history of Islam as a whole. The long and short of this is that this overflowing ocean of arts and sciences has so far assuaged the thirst of a very large number of the seekers of knowledge, who having become the vernal air, have spread its academic aura in the four corners of the world. Those who benefited from the Darul Uloom are like a luxuriant free the green and fresh branches and foliage of which it is not easy to compute.

Darul Uloom Deoband, has been a center of both the Shariah and the Tariqa from the very day of its inception. All the moons and stars in the sky of the Shariah and the Tariqa and knowledge and action that are at the time shining in the sub-continent have been mostly illuminated by this very brilliant sun, and have come out assuaged from this very head spring of knowledge and gnosis. Every one knows that most of the great Ulama of the sub-continent has been the alumni of this very institution. And those who feasted at the dinner-cloth of Darul Uloom are now present in most of the Asian countries, where as well as in the sub-continent and certain other foreign lands. They have enkindled the lamps of the Holy Book and the Sunnah, and have imparted the grace of instruction and guidance to countless people. Darul Uloom, Deoband, has played a great part in investing the Muslims thoughts and views with freshness and sacredness, their hearts with ambition and courage, and their bodies with strength and energy. Its beneficence universal and countless men, to satisfy whose academic eagerness there were no means available, have quenched their thirst from it. At the same time, on the model of Darul.Uloom sprang up many religious and academic springs, each having its own particular many of circle of its benefit and grace. They are all the stars of this very solar system by the light of which every nook and corner of the religious and academic life of the Muslims of the sub-continent is radiant.

Very little attention has been paid to this benefit of these ýreligious schools that on account of them the condition of millions of Muslim families has been ameliorated. The Muslims inferiority complex was removed and that through these schools became available to the community innumerable such individuals, who, according to the conditions and time, guided the Muslims in the different aspects of life.

Besides their great services in the revival of Islam, they awakened political consciousness among the Muslims and took leading part in the struggle for freedom as a result of which the countries of the sub-continent acquired independence.

Even as in the past the Darul Uloom, Deoband, has rendered invaluable services to the cause of Islam, the Muslims and the religious sciences. It is hoped that in future too it will continue to discharge the obligation of inciting the Muslims power of action, of strengthening the faiths and of preaching and propagating Islam. .

Decide Your Self Is Shia Muslim?

2010-01-08T21:38:00.000-08:00

Decide Your Self Is Shia Muslim?

Shia authentic book references...

001. Neither we accept such Lord nor do we accept the Prophet of such

Lord whose Caliph is Abu-Bakr (r.a) (Na'uzubillah). [Anwaar-ul-Na'umania,

Vol#2, Pg#278 - Published Iran]

002. None of the Prophets (a.s) had been bestowed with the Prophet Hood

until He declared His belief in the fallacy character of ALLAH

(Na'uzubillah). [Usool-ul-Kaafi, Vol#1, Pg#265 - Published Iran]

003. Disclaimer to the doctrines that fate, benediction and vice belong to

ALLAH (Na'uzubillah). [Usool-ul-Kaafi, Vol#1, Pg#293 - Published Iran]

004. The fourteen innocents (Ma'sumeen) are incomparable and unprecedented

like ALLAH. (Na'uzubillah) [Chouda Sitaray, Pg#2 - Published Lahore]

005. There is no difference between ALLAH and Ali (r.a) such as in the

virtues for; The master of Khatim-e-Suleman, The Master of Doomsday, The

master of Siraat (The Bridge over Hell) and Renaissance Field, The Creator

of leaves on the trees, The one who ripens the fruits, The one who

continued fountains, The one who made drift in the canals (Na'uzubillah).

[Jila-ul-A'yoon, Vol#2, Pg#85 – Published Lahore]

006. To call ALLAH Omnipresent and Omniscient is against faith

(Na’uzubillah). [Jila-ul-A’yoon, Vol#2, Pg#85 – Published Lahore]

007. Muhammad (s.a.w.w) and his descendants are omnipresent and omniscient,

and it is only theirs quality, not of ALLAH’s (Na’uzubillah).

[Jila-ul-A’yoon, Vol#2, Pg#85 – Published Lahore]

008. ALLAH when talks about blessings, does so in Persian and when talks

about persecution does so in Arabic (Na’uzubillah). [Tareekh-e-Islam,

Pg#163 – Published Lahore]

009. Shiite confession of faith “LA ILAHA IL-ALLAH-U MUHAMMAD-UR

RASOOL-ULLAH ALI-UN WALI-ULLAH WASI-U RASOOL-ULLAH WA KHALIFA-TU BILA FASL”

(Na’uzubillah). [Tohfa Namaz Ja’fariyah, Pg#10 – Published Lahore]

010. Wherever Quran referred the word “RABB”, it meant as Ali (r.a)

(Na’uzubillah). [Jila-ul-A’yoon, Vol#2, Pg#66 – Published Lahore]

011. Original Quran will not come into view till the manifestation of Imam

Mehdi (SHIAs 12th Imam) (Na’uzubillah). [Anwaar-ul-Na'umania, Vol#2, Pg#360

- Published Iran]

012. Collectors of Quran eliminated virtues of Prophet’s progeny from Surah

Al-Ahzab which was about to the length of Surah Al-Bakrah (Na’uzubillah).

[Haq-ul-Yaqeen, Pg#66 - Published Iran]

013. Usman (r.a) made alteration in Surah Al-Rehman by eliminating words

“MINKUM” (Na’uzubillah). [Haq-ul-Yaqeen, Pg#525 - Published Iran]

014. Quran has been purposely altered by the drunkard Caliphs {Abu-Bakr

(r.a), Umar (r.a) and Usman (r.a)}; The present Quran is false; It’s the

duty of Imam Mehdi (SHIAs 12th Imam) to bring it in its original form; When

Imam Mehdi (SHIAs 12th Imam) will come, then the Quran will be recited in

its original form (Na’uzubillah). [Quran Translation by Maqbool Hussain

Delhvi, Chap#12, Pg#384 – Published India]

015. “ILAA AJALIN-MUSAMMA” has been removed from the Quran (Na’uzubillah).

[Muta’h Aur Salahuddin A’ybi, Pg#60 – Published Karachi]

016. Quranic verses were not arranged by Abu-Bakr (r.a) in the same order

as that in which it was revealed {hence Muslim Ummah was deprived of

original Quran and present day Quran is incorrect} (Na’uzubillah).

[Sheikh-e-Saqifah, Pg#134 – Published Karachi]

017. After the death of Holy Prophet (s.a.w.w) original Quran was in the

possession of Ali (r.a) which he brought before Abu-Bakr (r.a) but He

refused to prevail such version that is why Muslim Ummah was deprived of

original Quran (Na’uzubillah). [Sheikh-e-Saqifah, Pg#138 – Published

Karachi]

018. To provide reasoning to “WATI-FIL-DUBR” changes were made in the

Quranic comprehension (Na’uzubillah). [Tehzeeb-ul-Ahkaam, Vol#7, Pg#415 –

Published Iran]

019. The present (false) Quran doesn’t mentions the name of “Pakistan”

however ours (SHIAs) true Quran even have the name of “Pakistan”

(Na’uzubillah). [Hazar Tumhari Das Hamari, Pg#554 – Published Karachi]

020. Shiites scholars believe that Ali (r.a) and all his innocent

patriarchs are superior to all Prophets (a.s) except Prophet Muhammad

(s.a.w.w) (Na’uzubillah). [Haq-ul-Yaqeen, Pg#70 - Published Iran]

021. When Imam Mehdi (SHIAs 12th Imam) will come out of his cave he will be

naked like a newborn and the first person who shall take the oath of

allegiance on his hands will be the Prophet Muhammad (s.a.w.w)

(Na’uzubillah). [Haq-ul-Yaqeen, Pg#347 - Published Iran]

022. The greatest slander upon Prophet Muhammad (s.a.w.w) of sexual

intercourse… (Na’uzubillah). [Hayat-ul-Quloob, Vol#2, Pg#119 – Published

Iran]

023. Prophet Muhammad (s.a.w.w) used to perform Taqiyyah (conceal the

facts) (Na’uzubillah). [Hayat-ul-Quloob, Vol#2, Pg#118 – Published Iran]

024. On the night of consummation of marriage of Ali (r.a) and Fatima

(r.a), Prophet Muhammad (s.a.w.w) instructed them not to start their work

(sexual intercourse) until He arrives their (Na’uzubillah).

[Jila-ul-A’yoon, Vol#1, Pg#251 – Published Multan]

025. Ali (r.a) and other Ahlul Bayt (r.a) are equal in the rank with

Prophet Muhammad (s.a.w.w) and are superior to all other Prophets (a.s)

(Na’uzubillah). [Jila-ul-A’yoon, Vol#2, Pg#20 – Published Lahore]

026. After ALLAH and Prophet Muhammad (s.a.w.w) only Holy Descendants (r.a)

reached the height of saintliness, rest all other Prophets (a.s) and Angels

(a.s) lie below their ranks (Na’uzubillah). [Jila-ul-A’yoon, Vol#2, Pg#29 –

Published Lahore]

027. Jibrael (Gabriel) used to talk with Fatima (r.a) {after the death of

Muhammad (s.a.w.w)} (Na’uzubillah). [Jila-ul-A’yoon, Vol#1, Pg#198 –

Published Multan]

028. Prophet Muhammad (s.a.w.w) and his Holy Descendants (r.a) are not the

offspring of Adam (a.s) (Na’uzubillah). [Jila-ul-A’yoon, Vol#2, Pg#59 –

Published Lahore]

029. Adam (a.s)’s prayers were accepted on the mediation of Prophet

Muhammad (s.a.w.w), Ali (r.a), Fatima (r.a), Hasan (r.a) and Hussain (r.a)

(Na’uzubillah). [Kaleed-e-Manazrah, Pg#92 – Published Lahore]

030. Prophet Muhammad (s.a.w.w) had some purpose to acquiesce Usman (r.a)

with Himself otherwise that man was of no use to Prophet Muhammad (s.a.w.w)

(Na’uzubillah). [Na’sal Ko Qatal Kar Do, Pg#129 – Published Karachi]

031. Adam (a.s) became Infidel due to His jealousy (Na'uzubillah).

[Usool-ul-Kaafi, Vol#3, Pg#428 - Published Iran]

032. Ali (r.a) possesses same rights as were kept by Prophet Muhammad

(s.a.w.w) (Na’uzubillah). [Usool-ul-Kaafi, Vol#1, Pg#380 - Published Iran]

033. Prophet Muhammad (s.a.w.w) taught Taqiyyah (conceal the facts) to

Abu-Zar Ghaffari (r.a) (Na’uzubillah). [Char Yaar, Pg#92 – Published

Karachi]

034. The rank of Imams (12 Imams) is higher than every Prophet (a.s) and

every Angel (a.s) (Na’uzubillah). [Hakumat-e-Islamiah, Pg#52 – Published

Iran]

035. Prophet Muhammad (s.a.w.w)’s house was like that of dirge player’s

house (Na’uzubillah). [Haqiqat Fiqah-e-Hanafiah Dar Jawab

Fiqah-e-Jafariyah, Pg#63 – Published Lahore]

036. What was the compulsion on Prophet Muhammad (s.a.w.w) that He used to

do intercourse with Ayesha (r.a) during her menses? (Na’uzubillah).

[Haqiqat Fiqah-e-Hanafiah Dar Jawab Fiqah-e-Jafariyah, Pg#63 – Published

Lahore]

037. What the lady “Zulekhah”, Ayesha (r.a) had got that Prophet Muhammad

(s.a.w.w) despite having coeval wives or other young ladies, married with a

nine years old little mother at His age of fifty (Na’uzubillah). [Haqiqat

Fiqah-e-Hanafiah Dar Jawab Fiqah-e-Jafariyah, Pg#64 – Published Lahore]

038. Slander to Ali (r.a) to declare rape as a dogmatic matrimonial

(Na’uzubillah). [Fir’o-ul-Kaafi, Vol#5, Pg#467 – Published Iran]

039. One who does not consider Ali (r.a) as the first Caliph (successor) is

an apostate (Na’uzubillah). [Anwaar-ul-Na'umania, Vol#3, Pg#264 - Published

Iran]

040. To marry Umm-e-Kulsoom (r.a) with Umar (r.a) was a subterfuge on the

part of Ali (r.a) (Na’uzubillah). [Anwaar-ul-Na'umania, Vol#1, Pg#81-82 -

Published Iran]

041. Penis proclaimed the Imamate (patriarchate) of Ali (r.a)

(Na’uzubillah). [Aasar-e-Haidery, Pg#557 – Published Lahore]

042. When the last era will come, Ali (r.a) will appear (Na'uzubillah)

[Chouda Sitaray, Pg#603 - Published Lahore]

043. Ali (r.a) is Dabat-ul-Arz (a cattle who will arise from earth before

the Doomsday) (Na’uzubillah). [Chouda Sitaray, Pg#602 - Published Lahore]

044. Ayesha (r.a) was an American Lady or any European Madam?

(Na’uzubillah). [Haqiqat Fiqah-e-Hanafiah Dar Jawab Fiqah-e-Jafariyah,

Pg#64 – Published Lahore]

045. Hafsa (r.a), a bad natured woman, was accepted by Prophet Muhammad

(s.a.w.w)… She was a pig-faced woman (Na’uzubillah). [Haqiqat

Fiqah-e-Hanafiah Dar Jawab Fiqah-e-Jafariyah, Pg#124 – Published Lahore]

046. Ali (r.a) is Dabat-ul-Arz (a four-legged animal) (Na’uzubillah).

[Haq-ul-Yaqeen, Pg#336 - Published Iran]

047. When Imam Mehdi will appear, he will first dig out Ayesha (r.a) from

Her grave and will reprehend her (Na’uzubillah). [Haq-ul-Yaqeen, Pg#347 -

Published Iran]

048. Curse upon Ayesha (r.a) and Hafsa (r.a) who gave poison to Prophet

Muhammad (s.a.w.w) (Na’uzubillah). [Hayat-ul-Quloob, Vol#2, Pg#700 –

Published Iran]

049. Ayesha (r.a) and Shiites Imam performed Muta’h (a form of temporary

marriage regarded as illegitimate in Islam) (Na’uzubillah).

[Jawaz-e-Muta’h, Pg#78 – Published Bhakkar]

050. Jealousy, hatred and resentment were the attributes of Ayesha (r.a)’s

nature (Na’uzubillah). [Hazrat Ayesha Ki Tareekhi Haisiyat, Pg#40]

051. Ayesha (r.a) use to misbehave, oppose, talk louder, babble and slander

on Prophet Muhammad (s.a.w.w) (Na’uzubillah). [Hazrat Ayesha Ki Tareekhi

Haisiyat, Pg#70]

052. The youth of this misfortune {Ayesha (r.a)} would have spoil the old

age of Mua’zzamah (Na’uzubillah). [Hazrat Ayesha Ki Tareekhi Haisiyat,

Pg#88]

053. Ayesha (r.a) used to babble and fight with Prophet Muhammad (s.a.w.w)

(Na’uzubillah). [Hazrat Ayesha Ki Tareekhi Haisiyat, Pg#53]

054. On not arriving of Prophet Muhammad (s.a.w.w), Ayesha (r.a) suffered

with the fits of madness and passion (Na’uzubillah). [Hazrat Ayesha Ki

Tareekhi Haisiyat, Pg#54]

055. After the death when Angels of grave start questioning then Maula’s

{Ali (r.a)} chair is being brought and sins are pardoned only after

recognizing him (Na’uzubillah). [Jila-ul-A’yoon, Vol#2, Pg#85 – Published

Lahore]

056. Sheikheen (r.a) {Abu-Bakr (r.a) & Umar (r.a)}, Hafsa (r.a) and Ayesha

(r.a) gave poison to Prophet Muhammad (s.a.w.w) (Na’uzubillah). [Quran

Translation by Maqbool Hussain Delhvi, Chap#28, Pg#894 – Published India]

057. Ayesha (r.a) for the first time initiated the war customs

(Na’uzubillah). [Nehj-ul-Bala’gah, Pg#275 – Published Karachi]

058. Ayesha (r.a) was a malicious and short-tempered woman (Na’uzubillah).

[Nehj-ul-Bala’gah, Pg#289 – Published Karachi]

059. Abu-Moosa Asha’ri (r.a) and Ayesha (r.a) had become apostate by

narrating forged Hadiths (Na’uzubillah). [Nehj-ul-Bala’gah, Pg#475 –

Published Karachi]

060. Ayesha (r.a) used to say that kill the Na’sal {Usman (r.a)} because he

has become a Infidel (Na’uzubillah). [Na’sal Ko Qatal Kar Do, Pg#Preface –

Published Karachi]

061. Ayesha (r.a)’s heart was blacked-out (Na’uzubillah).

[Sheikh-e-Saqifah, Pg#30 – Published Karachi]

062. Ayesha (r.a) had such an opposition with Usman (r.a) that she ordered

for his murder (Na’uzubillah). [Sheikh-e-Saqifah, Pg#31 – Published

Karachi]

063. Ayesha (r.a) and Hafsa (r.a) played a cunning game like fox upon

Prophet Muhammad (s.a.w.w) (Na’uzubillah). [Chara’gh-e-Mustafvi Aur Sharar

Bu-Lehbi, Pg#69 – Published Lahore]

064. O Sunnis! Is Ayesha (r.a) a woman or a female monkey? (Na’uzubillah).

[Chara’gh-e-Mustafvi Aur Sharar Bu-Lehbi, Pg#67 – Published Lahore]

065. Imam Mehdi (SHIAs 12th Imam) will resurrect Sheikheen (r.a) {Abu-Bakr

(r.a) and Umar (r.a)} and punish them by hanging on the tree

(Na’uzubillah). [Haq-ul-Yaqeen, Pg#361 - Published Iran]

066. When Imam Mehdi (SHIAs 12th Imam) will appear, before other

nonbelievers, he will kill Ahl-e-Sunnah and Ahl-e-Sunnah scholars

(Na’uzubillah). [Haq-ul-Yaqeen, Pg#527 - Published Iran]

067. Imams used to say Salam to each other while taking bath

(Na’uzubillah). [Hulya-tul-Muttaqeen, Pg#118 - Published Iran]

068. Imams are not born through the womb of their mothers but they are born

from the sides of their mothers (Na’uzubillah). [Jila-ul-A’yoon, Vol#2,

Pg#474 – Published Lahore]

069. Imam Mehdi (SHIAs 12th Imam) recited Holy Quran and called Salam in

the womb of his mother (Na’uzubillah). [Jila-ul-A’yoon, Vol#2, Pg#475 –

Published Lahore]

070. Imams are also innocent like the Prophets (a.s) (Na’uzubillah). [Tohfa

Namaz Ja’fariyah, Pg#28 – Published Lahore]

071. Abdullah Ibn-e-Saba was the first who declared the faith in Imamat and

that Ali (r.a) is the true God (Na’uzubillah). [Anwaar-ul-Na'umania, Vol#2,

Pg#234 - Published Iran]

072. We (Imams) among ALLAH’s creatures are His eyes and among His servants

(human being) the people of command (Na’uzubillah). [Usool-ul-Kaafi, Vol#1,

Pg#260 - Published Iran]

073. In the early Islamic period due to Taqiyyah (subterfuge), Shiites

scholars used to hide the Hadiths (Na’uzubillah). [Usool-ul-Kaafi, Vol#1,

Pg#92 - Published Iran]

074. To weep on the vulnerability of Imams and to hide the secrets is like

Holy crusade (Jihad) (Na’uzubillah). [Usool-ul-Kaafi, Vol#3, Pg#283 -

Published Iran]

075. World cannot exist without Imam (Na’uzubillah). [Usool-ul-Kaafi,

Vol#1, Pg#233 - Published Iran]

076. Imams know all what happened earlier and what is about to happen and

nothing remains hidden to them (Na’uzubillah). [Usool-ul-Kaafi, Vol#2,

Pg#10 - Published Iran]

077. Without knowing the Imam, God cannot be proved (Na’uzubillah).

[Usool-ul-Kaafi, Vol#1, Pg#331 - Published Iran]

078. Imam knows the time of his death and dies by his own will

(Na’uzubillah). [Usool-ul-Kaafi, Vol#2, Pg#23 - Published Iran]

079. Imam has greater qualities than the Prophet Muhammad (s.a.w.w)

(Na’uzubillah). [Usool-ul-Kaafi, Vol#2, Pg#299-300 - Published Iran]

080. Imams are equal in the status with Prophet Muhammad (s.a.w.w)

(Na’uzubillah). [Usool-ul-Kaafi, Vol#2, Pg#287 - Published Iran]

081. Imam get revelations (WAHI by ALLAH) (Na’uzubillah). [Usool-ul-Kaafi,

Vol#1, Pg#329-330 - Published Iran]

082. In the state of Taqiyyah (subterfuge) whatever Imam says just obey him

and act accordingly (Na’uzubillah). [Usool-ul-Kaafi, Vol#1, Pg#72 -

Published Iran]

083. The Angels reveal upon Imams in the Shab-e-Qadr (Na’uzubillah).

[Chouda Sitaray, Pg#569 - Published Lahore]

084. When Imam Mehdi (SHIAs 12th Imam) will appear there will be only forty

perfect believers (Mo’min) in the world (Na’uzubillah). [Chouda Sitaray,

Pg#571 - Published Lahore]

085. All Angels, Jibrail (a.s) {Gabriel (a.s)} and Mikail (a.s) will take

the oath of allegiance upon Imam Mehdi’s (SHIAs 12th Imam) hand

(Na’uzubillah). [Chouda Sitaray, Pg#594 - Published Lahore]

086. After Prophet Muhammad (s.a.w.w)’s death all his disciples except four

became apostate (Na’uzubillah). [Anwaar-ul-Na'umania, Vol#1, Pg#81 -

Published Iran]

087. Umar (r.a) told to Satan that he had invaded the Caliphate of Ali

(r.a) (Na’uzubillah). [Anwaar-ul-Na'umania, Vol#1, Pg#82 - Published Iran]

088. Ali (r.a) imprecated Talha (r.a) and Zubair (r.a) to ruin in life and

thereafter (Na’uzubillah). [Usool-ul-Kaafi, Vol#2, Pg#189 - Published Iran]

089. The first three Caliphs (r.a) and other Sahabah (r.a) became apostate

due to the denial of Ali (r.a)’s prophecy (Na’uzubillah). [Usool-ul-Kaafi,

Vol#2, Pg#184 - Published Iran]

090. Mua’wiyah (r.a) can be associated with whole vice (Na’uzubillah). [Ay

As As, Pg#35 – Published Karachi]

091. Sahabah (r.a) brought disgrace upon Islam in Uhad War (Na’uzubillah).

[Ay As As, Pg#21 – Published Karachi]

092. Ja’far Sadiq (r.t.a) never stood up from the prayer mat unless he had

not sent curse upon Abu-Bakr (r.a), Umar (r.a), Usman (r.a), Mua’wiyah

(r.a), Ayesha (r.a), Hafsa (r.a), Hind (r.a) and Umm-ul-Hakm (r.a)

(Na’uzubillah). [A’yn-ul-Hayat, Pg#599 – Published Iran]

093. After the death of Prophet Muhammad (s.a.w.w), except three all the

Sahabah (r.a) have become apostate (Na’uzubillah). [A’yn-ul-Hayat, Pg#3 –

Published Iran]

094. The first after Satan who had accepted his religion is Abu-Bakr (r.a)

(Na’uzubillah). [Chara’gh-e-Mustafvi Aur Sharar Bu-Lehbi, Pg#18 – Published

Lahore]

095. Abu-Bakr (r.a) was of the same belief which was founded by Satan

(Na’uzubillah). [Chara’gh-e-Mustafvi Aur Sharar Bu-Lehbi, Pg#22 – Published

Lahore]

096. We have only La’nat (curse) and Tabbarah (imprecation) for

Abu-Hurairah (r.a) like narrators (Na’uzubillah). [Chara’gh-e-Mustafvi Aur

Sharar Bu-Lehbi, Pg#20 – Published Lahore]

097. Mua’wiyah (r.a) was a disgraced character (Na’uzubillah).

[Chara’gh-e-Mustafvi Aur Sharar Bu-Lehbi, Pg#65 – Published Lahore]

098. Mua’wiyah (r.a) and Abu-Hurairah (r.a) were infidels and apostates

(Na’uzubillah). [Chara’gh-e-Mustafvi Aur Sharar Bu-Lehbi, Pg#79 – Published

Lahore]

099. Sahabah (r.a)’s testimonial cannot save them from imprecation

(Na’uzubillah). [Chara’gh-e-Mustafvi Aur Sharar Bu-Lehbi, Pg#32 – Published

Lahore]

100. Sahabah (r.a) were not blessed according to the Prophet Muhammad

(s.a.w.w)’s Hadiths (Na’uzubillah). [Char Yaar, Pg#68 – Published Karachi]

101. Some Sahabah (r.a) performed evil deeds; they did the acts of

stealing, rape and telling a lie (Na’uzubillah). [Char Yaar, Pg#64 –

Published Karachi]

102. Ayesha (r.a) use to compare Usman (r.a) with a Jew named Na’sal and

say that he should be killed (Na’uzubillah). [Chouda Sitaray, Pg#584 -

Published Lahore]

103. The caliphate of first three caliphs is like the penis of donkey

(Na’uzubillah). [Haqiqat Fiqah-e-Hanafiah Dar Jawab Fiqah-e-Jafariyah,

Pg#72 – Published Lahore]

104. Sahabah (r.a) made innovations in the religion after Prophet Muhammad

(s.a.w.w), cut Islam into pieces and minced the Shari’ah (Islamic

Jurisprudence) (Na’uzubillah). [Haqiqat Fiqah-e-Hanafiah Dar Jawab

Fiqah-e-Jafariyah, Pg#59 – Published Lahore]

105. Sodomy was very common among various Sahabah (r.a); for e.g. Waleed

bin Mugha’irah, Umar (r.a)… (Na’uzubillah). [Haqiqat Fiqah-e-Hanafiah Dar

Jawab Fiqah-e-Jafariyah, Pg#59 – Published Lahore]

106. Abu-Bakr (r.a), Umar (r.a) and Usman (r.a) will enter into hell

through a special door (Na’uzubillah). [Haq-ul-Yaqeen, Pg#500 - Published

Iran]

107. Abu-Bakr (r.a), Umar (r.a), Usman (r.a) and Mua’wiyah will be

persecuted severely than other hellish people (Na’uzubillah).

[Haq-ul-Yaqeen, Pg#503 - Published Iran]

108. Abu-Bakr (r.a), Umar (r.a), Usman (r.a), Mua’wiyah (r.a), Ayesha (r.a)

and Hafsa (r.a) are the worst creatures (Na’uzubillah). [Haq-ul-Yaqeen,

Pg#519 - Published Iran]

109. Abbas (r.a) and Aqeel (r.a) were weak believers and men of mean spirit

(Na’uzubillah). [Hayat-ul-Quloob, Vol#2, Pg#618 – Published Iran]

110. There is no difference in the faith of Abu-Bakar and in the faith of

Satan (Na’uzubillah). [Kaleed-e-Manazrah, Pg#93 – Published Lahore]

111. Abu-Hurairah (r.a) was the greatest liar who associated false Hadiths

to Prophet Muhammad (s.a.w.w) (Na’uzubillah). [Kaleed-e-Manazrah, Pg#442 –

Published Lahore]

112. Mua’wiyah (r.a) was apostate, the greatest non believer and a corrupt

man (Na’uzubillah). [Kaleed-e-Manazrah, Pg#306 – Published Lahore]

113. Abu-Bakr (r.a) was a puppet in the hands of Umar (r.a) (Na’uzubillah).

[Kaleed-e-Manazrah, Pg#92 – Published Lahore]

114. Mua’wiyah (r.a) is being burnt inside a coffin beneath the interior

most part of the hell and if Pharaoh (Firo’un) would have not said “INNA

RABBI-KUM-UL-A’LA” there would be no one below Mua’wiyah (r.a)

(Na’uzubillah). [Kaleed-e-Manazrah, Pg#316 – Published Lahore]

115. Mua’wiyah (r.a)’s mother and granny were prostitutes (Na’uzubillah).

[Kaleed-e-Manazrah, Pg#301 – Published Lahore]

116. Usman (r.a) protested against Prophet Muhammad (s.a.w.w) and disobeyed

him (Na’uzubillah). [Quran Translation by Maqbool Hussain Delhvi, Chap#30,

Pg#934 – Published India]

117. Quran does not show the superiority of Abu-Bakr (r.a) but the

infidelity of Abu-Bakr (r.a) (Na’uzubillah). [Manazarah Hussainiyah, Pg#47

– Published Lahore]

118. Zubair bin Al-Awam (r.a) is the breed of Muta’h (temporary marriage

illegitimate according to Islam) (Na’uzubillah). [Muta’h Aur Salahuddin

A’ybi, Pg#24 – Published Karachi]

119. Umr’o bin Al-Aas (r.a) was a cunning person (Na’uzubillah).

[Nehj-ul-Bala’gah, Pg#339 – Published Karachi]

120. Umr’o bin Al-Aas (r.a) made naked himself… (Na’uzubillah).

[Nehj-ul-Bala’gah, Pg#148 – Published Karachi]

121. Umr’o bin Al-Aas (r.a) was a liar and a miser (Na’uzubillah).

[Nehj-ul-Bala’gah, Pg#147 – Published Karachi]

122. Umr’o bin Al-Aas (r.a)’s mother was a big liar. [Nehj-ul-Bala’gah,

Pg#146 – Published Karachi]

123. Umr’o bin Al-Aas (r.a) was a cheater. [Nehj-ul-Bala’gah, Pg#245 –

Published Karachi]

124. Abu-Moosa Asha’ri and Umr’o bin Al-Aas (r.a) were hypocrites and

traitors (Na’uzubillah). [Nehj-ul-Bala’gah, Pg#474 – Published Karachi]

125. The history of the first three Caliphs was full of ignorance,

stupidity, brutality, bribery and sinfulness (Na’uzubillah).

[Nehj-ul-Bala’gah, Pg#252 – Published Karachi]

126. How unfortunate are these Talha (r.a), Zubair (r.a) and Ayesha (r.a)!

(Na’uzubillah). [Nehj-ul-Bala’gah, Pg#63 – Published Karachi]

127. Mua’wiyah used to feign and wile (Na’uzubillah). [Nehj-ul-Bala’gah,

Pg#421 – Published Karachi]

128. The Holy Prophet (s.a.w.w) himself passed the orders of Mua’wiyah

(r.a)’s murder (Na’uzubillah). [Nehj-ul-Bala’gah, Pg#108 – Published

Karachi]

129. Mua’wiyah (r.a)’s all army men were foul-natured, bastards, wile and

non-believers (Na’uzubillah). [Nehj-ul-Bala’gah, Pg#473 – Published

Karachi]

130. Mugha’irah bin Shaiba (r.a) himself and his father were hypocrites and

imps (Na’uzubillah). [Nehj-ul-Bala’gah, Pg#775 – Published Karachi]

131. Mugha’irah bin Shaiba (r.a) was very unfortunate in faith and Islam

and he left this world in the same state (Na’uzubillah). [Nehj-ul-Bala’gah,

Pg#258 – Published Karachi]

132. Rural-ship of a villager is better than the piety of Sahabah (r.a)

(Na’uzubillah). [Nehj-ul-Bala’gah, Pg#432 – Published Karachi]

133. Talha (r.a) and Zubair (r.a) were seditious, vicious and dissentious

persons who could commit any crime for wealth and power (Na’uzubillah).

[Nehj-ul-Bala’gah, Pg#443 – Published Karachi]

134. Among a few extremely remorseful and shameful characters of the world,

one is of Zubair (r.a) (Na’uzubillah). [Nehj-ul-Bala’gah, Pg#48 – Published

Karachi]

135. Usman (r.a) reaped whatever he sew (Na’uzubillah). [Na’sal Ko Qatal

Kar Do, Pg#108 – Published Karachi]

136. Usman (r.a)’s mother was a prostitute (Na’uzubillah). [Na’sal Ko Qatal

Kar Do, Pg#18 – Published Karachi]

137. I dare say that today’s Iranic Nation is far better than the people of

Hijaz (Sahabah) in Prophet Muhammad (s.a.w.w)’s era (Na’uzubillah).

[Sahifah-e-Inqalab {Khomeini’s last will and testament}, Pg#46]

138. Abu-Bakr (r.a) was habitual of using foul-mouth and giving abuses

(Na’uzubillah). [Sheikh-e-Saqifah, Pg#148 – Published Karachi]

139. Abu-Bakr (r.a) used to abuse very often (Na’uzubillah).

[Sheikh-e-Saqifah, Pg#21 – Published Karachi]

140. Abu-Bakr (r.a) had no religious status (Na’uzubillah).

[Sheikh-e-Saqifah, Pg#8 – Published Karachi]

141. Abu-Bakr (r.a) was like Halaku and Changez (Na’uzubillah).

[Sheikh-e-Saqifah, Pg#10 – Published Karachi]

142. Abu-Bakr (r.a) was only curious about the money in his Caliphate

(Na’uzubillah). [Sheikh-e-Saqifah, Pg#142 – Published Karachi]

143. Abu-Bakr (r.a) and Umar (r.a) were culpable and unforgiving

(Na’uzubillah). [Sheikh-e-Saqifah, Pg#159 – Published Karachi]

144. Mua’wiyah (r.a) killed Ayesha (r.a) (Na’uzubillah). [Sheikh-e-Saqifah,

Pg#32 – Published Karachi]

145. Umar (r.a) not even liked Prophet Muhammad (s.a.w.w) and His daughter

(Na’uzubillah). [Sheikh-e-Saqifah, Pg#94 – Published Karachi]

146. Starting from the day first, Umar (r.a) is responsible for the

hostilities and blood-shedding among the Muslims (Na’uzubillah). [Waqi’a

Qirtas Aur Kirdar-e-Umar, Pg#63 – Published Karachi]

147. Umar (r.a) passed humiliating sentences upon Prophet Muhammad

(s.a.w.w)’s sayings (Na’uzubillah). [Waqi’a Qirtas Aur Kirdar-e-Umar, Pg#67

– Published Karachi]

148. Abbas (r.a)’s false allegations upon Abu-Bakr (r.a) and Umar (r.a)

(Na’uzubillah). [Wohi Mujrim Wohi Munsif, Pg#75]

149. Umar (r.a) was sent to Hell on 9th Rab’i-ul-Awwal (Na’uzubillah).

[Zaad-ul-Mua’d, Pg#404 – Published Iran]

150. Curse upon Ayesha (r.a) and Umar (r.a); Mua’wiyah (r.a) was sent to

Hell on 22nd Rajab so this day must be celebrated (with Koondas)

(Na’uzubillah). [Zaad-ul-Mua’d, Pg#34 – Published Iran]

151. Last diet of Umar (r.a)’s was Vine (Na’uzubillah). [Sehm Masmoom,

Pg#241 – Published Lahore]

152. Umar (r.a) belonged to such family in which mothers and sisters are

made as wives (Na’uzubillah). [Sehm Masmoom, Pg#306 – Published Lahore]

153. Umar (r.a) is the lock of Hell, it was better if he would be the gate

(Na’uzubillah). [Sehm Masmoom, Pg#430 – Published Lahore]

154. Umar (r.a) and Waleed Bin Mugha’irah (r.a) were she-gay

(Na’uzubillah). [Sehm Masmoom, Pg#246 – Published Lahore]

155. Nikkah is valid without the witnesses. [Fir’o-ul-Kaafi, Vol#5, Pg#387

– Published Iran]

156. Quran can be recited in toilet (Na’uzubillah). [Fir’o-ul-Kaafi, Vol#6,

Pg#502 – Published Iran]

157. By hiding the private parts with only hand, Sattr can be achieved.

[Fir’o-ul-Kaafi, Vol#6, Pg#501 – Published Iran]

158. What so ever the Ahl-e-Sunnah scholar tells about some query, to do

its opposite is SHIA religion. [Anwaar-ul-Na'umania, Vol#3, Pg#55 -

Published Iran]

159. According to SHIA scholars, Ahl-e-Sunnah are worse and dirtiest

infidels than the Jews or Christians or Majoos (Na'uzubillah).

[Anwaar-ul-Na'umania, Vol#2, Pg#306 - Published Iran]

160. Taqiyyah (concealing the facts) is the true religion. [Usool-ul-Kaafi,

Vol#3, Pg#332 - Published Iran]

161. Taqiyyah (concealing the facts) is the part of belief.

[Usool-ul-Kaafi, Vol#3, Pg#328 - Published Iran]

162. By not reciting “ALI-UN-WALI-ULLAH”, Ahl-e-Sunnah are not Mo’min

(Na'uzubillah). [Chara’gh-e-Mustafvi Aur Sharar Bu-Lehbi, Pg#13 – Published

Lahore]

163. ALLAH produces 70 Angels from the couple who perform Muta’h which keep

on praying for them (Na'uzubillah). [Chara’gh-e-Mustafvi Aur Sharar

Bu-Lehbi, Pg#85 – Published Lahore]

164. Ahl-e-Sunnah (Nasibi) are worse than dog in front of ALLAH

(Na’uzubillah). [Haq-ul-Yaqeen, Pg#516 - Published Iran]

165. Black dress is the dress of people of Hell (Na’uzubillah).

[Hulya-tul-Muttaqeen, Pg#8 - Published Iran]

166. Leavings of Ahl-e-Sunnah’s are as Haram then any other Non-Muslim.

[Malla Yahzur-ul-Faqeeh (Fiqah-e-Jafariyah), Vol#1 ,Pg#8 - Published Iran]

167. Niece and Aunts can remain in Nikkah at a time. [Malla

Yahzur-ul-Faqeeh (Fiqah-e-Jafariyah), Vol#4 ,Pg#260 - Published Iran]

168. Donkey’s flesh is Halal. [Malla Yahzur-ul-Faqeeh (Fiqah-e-Jafariyah),

Vol#4 ,Pg#213 - Published Iran]

169. Black dress is the dress of Firo’un. [Malla Yahzur-ul-Faqeeh

(Fiqah-e-Jafariyah), Vol#1 ,Pg#163 - Published Iran]

170. No witness is required in the Nikkah as GOD Himself is. [Malla

Yahzur-ul-Faqeeh (Fiqah-e-Jafariyah), Vol#4 ,Pg#251 - Published Iran]

171. Present Azaan is correct, curse be upon Mafoodha who innovated

“ALI-UN-WALI-ULLAH” in Azaan. [Malla Yahzur-ul-Faqeeh (Fiqah-e-Jafariyah),

Vol#1 ,Pg#188 - Published Iran]

172. There is no right for Ahl-e-Sunnah in Islam so Nikkah with them is

also Haram. [Malla Yahzur-ul-Faqeeh (Fiqah-e-Jafariyah), Vol#3 ,Pg#258 -

Published Iran]

173. Istinja (washing of private parts) with Saliva is legitimate. [Malla

Yahzur-ul-Faqeeh (Fiqah-e-Jafariyah), Vol#1 ,Pg#41 - Published Iran]

174. Announcement of SHIA Kalimah; reciting

“LA-ILAHA-ILL-ALLAHU-MUHAMMAD-UR-RASOOL-ULLAH” is not the sign of Iman.

[Shia Mazhab Haq Hai, Pg#3 – Published Lahore]

175. Neither Fasting is spoiled nor Bath (Ghusl) is subjected by doing

un-natural things with a women. [Tehzeeb-ul-Ahkaam, Vol#7, Pg#460 –

Published Iran]

176. Own female servant can be given to someone temporarily for Muta’h

practices. [Tehzeeb-ul-Ahkaam, Vol#7, Pg#244 – Published Iran]

177. Muta’h can also be done with Non-Muslims. [Tehzeeb-ul-Ahkaam, Vol#7,

Pg#256 – Published Iran]

178. A man can even take benefit (by doing Muta’h) from a woman for about

an hour or so. [Tehzeeb-ul-Ahkaam, Vol#7, Pg#266 – Published Iran]

179. Muta’h (illegitimate temporary marriage) has no accountability; it can

be done with 1000 even. [Tehzeeb-ul-Ahkaam, Vol#7, Pg#258-259 – Published

Iran]

180. Imams use to order openly for Muta’h. [Tehzeeb-ul-Ahkaam, Vol#7,

Pg#253 – Published Iran]

181. Ahl-e-Sunnah are infidels (Kafir) so Nikkah with them is illegitimate.

[Tehzeeb-ul-Ahkaam, Vol#7, Pg#302 – Published Iran]

182. Ahl-e-Sunnah are infidels (Kafir) so Nikkah with them is illegitimate

and their slaughtered animals are also Haram. [Tehzeeb-ul-Ahkaam, Vol#7,

Pg#303 – Published Iran]

183. Muta’h (illegitimate temporary marriage) is legitimate even for the

sake of a piece of wood. [Tehzeeb-ul-Ahkaam, Vol#7, Pg#267 – Published

Iran]

184. MEHRAM male and female can see each other’s body. [Tohfa Namaz

Ja’fariyah, Pg#292 – Published Lahore]

Darul Uloom Deoband

2010-01-03T11:26:00.000-08:00

The Darul Uloom Deoband (Urdu: دارالعلوم دیوبند) is an Islamic school propagating Sunni Islam in the Indian Subcontinent.[2], and is where the Deobandi Islamic movement was started. It is located at Deoband, a town in Uttar Pradesh, India. It was founded in 1866 by several prominent Islamic scholars (ulema), headed by Maulana Muhammad Qasim Nanautawi. The other prominent founding scholars were Maulana Rashid Ahmad Gangohi and Haji Syed Abid Hussain. The institution is highly respected in India and other parts of the World.

Some of the scholars at the Darul Uloom Deoband had opposed the establishment of a religious government (such as in Pakistan) and the demands of the Muslim League led by Jinnah^[1]^[2]. But, many other scholars trained in this seminary had also supported the creation of Pakistan, and formed 'Jamiat-Ulema-e-Islam' under the leadership of Shabbir Ahmad Usmani. Some prominent Deobandi ulema who supported the creation of Pakistan were: Maulana Shabbir Ahmad Usmani, Maulana Zafar Ahmad Uthmani, Maulana Ubaidullah Sindhi and many others. Maulana Husain Ahmad Madani was one of the scholars who opposed the idea of Pakistan. He was also Sheikh-ul-Hadeeth (Chief of Hadeeth department) of Darul Uloom Deoband and led the Jamiat Ulema-e-Hind, an organization of the ulema, that saw nothing Islamic in the idea of Pakistan. He said: "All should endeavor jointly for such a democratic government in which Hindus, Muslims, Sikhs, Christians and Parsis are included. Such a freedom is in accordance with Islam."

Condemnation of terrorism

2010-01-03T11:07:00.001-08:00

In February 2008, an "Anti-terrorism Conference", organized by the seminary Darul Uloom in Deoband, Uttar Pradesh, denounced all forms of terrorism, declaring that "Islam prohibits the killing of innocent people" and "Islam sternly condemns all kinds of oppression, violence and terrorism". The conference also denounced widespread attempts to blame religious Muslims for terrorist incidents.^[9]

Recent developments

2010-01-03T11:05:00.000-08:00

The Darul Uloom has expanded its activities and started new departments during the last decades. In view of great challenge from the Ahmadiyya Movement (Qadiyanism), Darul Uloom convened the All India Tahaffuz Khatm-e-Nubuwwat Conference and established a special department to refute Qadiyanism. It started the 'Shaikhul Hind Academy' for publishing books, and training students in Urdu journalism. In 1996, the Computer Department was opened, which was later extended and an Internet Department also added. The Darul Uloom has also introduced a two-year full-time Diploma in English language and literature for students wishing to pursue higher education in universities.

Alumni scholars

2010-01-03T10:43:00.000-08:00

The Deoband school of Islamic Sciences has produced a large number of notable scholars. Among the most famous are:

India's Independence Movement

2010-01-03T10:41:00.000-08:00

In the meeting of the Jamiat Ulema-e-Hind at Calcutta, in 1926, the participants included graduates of Darul Uloom, Deoband and they supported the group which called for complete independence of India from the British rule. Indian National Congress was to declare complete independence as its goal three years later, in its session at Lahore.

The famous freedom fighter Khan Abdul Gaffar Khan, who visited Darul Uloom during his visit to India in 1969, had said^[8]: "I have had relation with Darul Uloom since the time the Shaikh-ul-Hind, Maulana Mehmud Hasan, was alive. Sitting here, we used to make plans for the independence movement, as to how we might drive away the English from this country and how we could make India free from the yoke of slavery of the British Raj. This institution has made great efforts for the freedom of this country".

Impact of the Deoband School

2010-01-03T09:40:00.001-08:00

Many Islamic schools throughout modern India and Pakistan - and more recently in Afghanistan, the United Kingdom, South Africa - as well as in hundreds of other places throughout the world are affiliated, or theologically linked, to Darul Uloom Deoband. Famous seminaries have been established by its graduates, e.g. Nadwatul Ulama in Lucknow, Madrassah In'aamiyyah ^[6] Camperdown, near Durban in South Africa, and three important seminaries in Pakistan, viz. Darul Uloom Karachi, Jamia Ashrafia Lahore, ^[7] and Jamia Zia-ul-Quran (Al-maroof bagh wali masjid) Faisalabad. As the official website of the Darul Uloom proclaims in flowery language, 'the whole of Asia is redolent with the aroma of this Prophetic garden.'

Pattern of education

2010-01-03T09:37:00.001-08:00

Deoband's curriculum is based on the 17th-century Indo-Islamic syllabus known as Dars-e-Nizami. The core curriculum teaches Islamic law (Shariah), Islamic jurispridence (Fiqh), traditional Islamic spirituality (known as Tasawwuf, which is the focus of Sufism), as well as several other fields of Islamic study.^[4]^[5]

The current syllabus consists of four stages. The first three stages can be completed in a total of eight years. The final stage is a post-graduate stage where students specialize in a number of advanced topics, such as the sciences of Hadeeth, Fiqh and so on.

Background

2010-01-03T09:34:00.000-08:00

In 1857, the British East India Company put down with a heavy hand the independence movement begun by disparate north Indian forces, conducted in the name of the otherwise powerless Bahadur Shah Zafar Gurakani. Emperor Zafar became the last Mughal Emperor, for he was deposed the following year and exiled to Burma, with many of his sons put to death. This marked a seminal moment for Indo-Islamic consciousness, specifically for the established Muslim elites of north India, who tended to view the defeat of 1857 as the end of their political pre-eminence and the beginning of what could be a dark period of Muslim history in India.

In this situation, a group of learned theologians, led by Maulana Muhammad Qasim Nanautawi, established the Darul Uloom Seminary in the town of Deoband, in order to preserve Indo-Islamic culture and train the youth in Islamic knowledge. The foundation of Darul Uloom Deoband was laid down in 1283 A.H. (21st of May 1866 A.D.) beneath a pomegranate tree. Nanautawi claimed he had been inspired to do so by a dream in which Mohammed spoke to him.^[3] The pedagogical philosophy of Deoband was focused on teaching revealed Islamic sciences, known as manqūlāt, to the Indian Muslim population, according to the Hanafi tradition. In this seminary, Nanautawi instituted modern methods of learning: Teaching in classrooms, a fixed and carefully selected curriculum, lectures by different faculties recognised as leaders in their fields, exam periods, merit prizes, a publishing press and so on. The faculty instructed its students primarily in Urdu, the lingua franca of the urbanised section of the region, and supplemented it with study of Arabic (for theological reasons) and Persian (for cultural and literary reasons. In due course, it also unwittingly cemented the growing association of the Urdu language with the north Indian Muslim community. The founders consciously decided to divorce the seminary from political or governmental participation. Instead, it was to run as an autonomous institution, supported by voluntary financial contributions from the Muslims at large.

Its over 15,000 graduates have gone on to found many similar madrassas (schools) across South Asia and further afield; the followers of this school of theology are often described as followers of the Deobandi school of thought.

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Biography of Shaykh al-Hadith, Muhammad Zakariyya Kandhlawi..

Islam

Allah has forbidden the Muslims from breaking into sects; He has commanded us to stick to the mainstream Muslims and to adhere to the true call of Islam, the non-sectarian path of the Prophetic way.

We’ve been asked this question a lot. To answer this, we refer the reader to a statement passed by Shaykh Ibn Uthaymeen, one of the Muwahiddoon (Unitarians of Islam).

Original scanned reference of Imam Bukhari’s view on befriending Shias.

Shirk

Official Fatwa from the Permanent Committee and Fiqh Council on those who call for help from other than Allah, using such innovations as “Ya Ali Madad”.

A Brief Introduction to ISLAM.

A Brief Introduction to DEOBAND.

Decide Your Self Is Shia Muslim?

Darul Uloom Deoband

Condemnation of terrorism

Recent developments

Alumni scholars

India's Independence Movement

Impact of the Deoband School

Pattern of education

Background