CIF INTERNATIONAL ASSOCIATION

العقيدة الإسلامية الصحيحة

 

 

 

 

HISTORY OF DEOBAND

 

Written   By

 
Shaikh Mir Asedullah Quadri 

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PREFACE 

    

بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 
Deobandis are a sub sect of Wahhabis/Salafis. It was founded in the middle of 19th Century in Indian Sub Continent.  They have some strange and blasphemous believes about Allah and His Apostle Mohammad (صلى الله عليه و آله وسلم).
 
A brief history of this sect and their believes have been covered in this book.  It is an important read for all Ahle Sunnah youth.
 
 

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 DEOBANDI GROUPS 
 

When Wahhabism arrived in India in 19th Century, some people were influenced by its teachings.  Some converted fully into Wahhabism/Salafism and started calling themselves 'Ahl-e-Hadith'. Some others formed a new Deobandi sect whose beliefs are very close to Wahhabis/Salafis.

Darul Uloom Deoband was established in 1865.  The people who established Darul Uloom Deoband and who studied at this Wahhabi influenced institution, later got divided into many Deobandi subgroups, like (1) Tablighee Jamaat, (2) Jamaat e Islami, (3) Nadwatul Ulema, (4) Jamiat-e-Ulema-e-Islam, (5) Tanzeem-e- Islami, (6) Ansar-us-Sunnah, (7) Tehreek-e-Taliban, (8) Jamat-ud-Dawa, (9) Lashkar-e-Tayyiba, (10) Tameer-e-Millat, (11) Hussamis (followers of Hussamuddin Aqil), (12) Jamaat ul Muslimeen, (13) Sipah-e-Sahabah, (14) Lashkar-e-Jhangvi, (15) Harkat-e-Inqilab, (16)  Jaish-al-Islam, (17) Jaish-e-Mohammad, (18) Jaish-al- Ummah, (19) Student Islamic Movement of India (SIMI), (20) Jamiat ul Hikma, (21) Harkat ul Mijahideen, (22) Jamiat-ul- Ulema-e-Hind, (23) Ilmi Kitabis, (24) Ghamdis, (25) Jamatis, etc.

 

THE FORMATION OF DEOBANDI SECT

 

In 1857 during the first war of Indian Independence, Indians  declared  war against the British in Thana Bhawan (a district in Uttar Pradesh State of India). Their leader was Haji Imdadullah.  The British overpowered them and started punishing the people who were associated with this Muslim Army.  To avoid persecution by the British, Haji Imdadullah immigrated to Makka al-Mukarrama.  He died in Makka al-Mukarrama in 1896 and was buried in Jannatul Mualla.     

The history of Deobandi sect is directly related with Haji Imdadullah Mohajir Makki who was an Ahle Sunnah Shaikh in Chishtee Order.  He was an Ahle Sunnah Shaikh who had many Khulafa. When he migrated to Arabia to avoid British persecution his Khulara got divided into two groups.  One group remained with the Ahle Sunnah beliefs of their Shaikh.  The others who were influenced by Wahhabism, separated and formed a new group.

As a matter of fact, the division of Ahle Sunnah in India started after the death of Shah Waliullah Muhaddith of Delhi in late eighteenth century  when Wahhabi sect (founded in Najd, Saudi Arabia, by Mohammad Ibn Abdul Wahhab in the middle of eighteenth century) infiltrated into the ranks of Waliullah's successors.

Shah Ismail Dehelwi, considered to be the first Indian Wahhabi scholar, was the son of Shah Abdulghani, the grandson of Shah Waliullah.

 

Deobandis call him Shah Ismail Shaheed.  He wrote a book titled Taqwiatul Iman that consists of Wahhabi beliefs as propagated by the Founder of Wahhabism/Salafism, Ibn Abd al-Wahhab Najdi.     

The division between Wahhabis  and Ahle Sunnah was  complete in India when Shaikh Mohajir Makki's deviant Khulafa, who were influenced by Wahhabism, founded a new Deobandi Sect in early 1860s.  

On May 21, 1866, Qasim Nanotve, Rasheed Ahmed Gangohi, Ashraf Ali Thanvi and others established the first Deobandi Seminary, Darul Uloom Deoband in Saharanpur District, India. 

 

Darul Uloom Deoband has been instrumental in spreading Wahhabism in India. In February 2014, Saudi Minister of Islamic (Wahhabi) Affairs, Endowments, Call and Guidance, Sheikh Saleh bin Abdul-Aziz Al ash-Sheikh (direct descendant of Ibn Abdul Wahab) paid a visit to Darul Uloom Deoband.

 

Sheikh Saleh described Darul Uloom Deoband as Citadel (stronghold) of Wahhabi Islam. Read more.

 

Sheikh Saleh said it is the policy of Saudi (Wahhabi/Salafi) Government to make visits to those Seminaries that have been engaged in imparting Islamic (Salafi/Wahhabi) teachings. The Minister said, Darul Uloom Deoband is one of the most important and biggest (Salafi) Islamic Institution in Asia. 

Welcoming the Saudi delegation, Darul Uloom Deoband Chief Mufti Abul Qasim Nomani sang the praises of Saudi King Abdullah  for his 'contribution' to the propagation of (Salafi) Islam.   He also praised Maulana Arshad Madni who heads one of the factions of the Jamiat-e-Ulama Hind, a sub group of Deobandis in India. Read more.

Earlier, in July 2013,  a large delegation of Darul Uloom Deoband headed by Mufti Abul Qasim Nomani paid an official visit to Saudi Arabia on the invitation of Royal Saudi Family. During the meeting with the Darul Uloom delegation, Sheikh Saleh bin Abdul-Aziz Al ash-Sheikh said that Darul Uloom Deoband is one of the important and the biggest Islamic (Wahhabi) Institute of the Asia, which is rendering its services to (Wahhabi) Islam. Sheikh Saleh bin Abdul-Aziz Al ash-Sheikh praised Deobandi Ulema and its founders and lauded their services in keeping the teachings of (Wahhabi) Islam alive in the world for the past 150 years.  Read more.

 

As we have described above after the migration of  Shaikh Imdadullah Mohajir Makki to Arabia, his Khulafa got divided into two groups.  A brief description of these groups is provided below.  

(i) One group of the Khulafa of Shaikh Mohajir Makki stayed with the Maslak of their Shaikh, ie., Ahle Sunnah Wal Jama'a. Shaikh Anwaarullah Farouqui, the founder of Jamia Nizamia, Hyderabad, India, belongs to this group. 

(ii) The other Group group who deviated from Ahle Sunnah Maslak,  became founders of a new Deobandi sect  in India. This group was very aggressive in their approach. Since they had revolted against Ahle Sunnah, they  worked like missionaries to prove that what they portray was real Islam. For this purpose, they established their own madrasas and carried out a massive proselytizing campaign  to bring innocent Muslims into their fold.  They worked with cultist frenzy; changed Islamic literature, convinced people that Shaikh Mohajir Makki supported their deviated beliefs, re-wrote books of their Chishti Silsila, approached people personally by traveling on foot in 'Jama'ats' into the remote corners of the land to baptize them into their new sect.  Their efforts had the blessings and patronage of British rulers, who saw it a golden opportunity to divide Muslims in India.  

Shaikh Mohajir Makki was a composed and god fearing person.  He was stationed far away from the stage where the revolt drama was being enacted; therefore, was unable to gauge its intensity and foresee its far reaching devastating effects.  He did not support their deviation from the right path of Islam, but could not take a decisive action in disowning them publicly. This kind of response from a well known Shaikh gave rise to a lot of confusion among Muslims.  The Shaikh asked his faithful Ahle Sunnah Khulafa in India (who stayed with his Ahle Sunnah maslak) to keep cool (for obvious reasons) and be content with writing some small booklets refuting the claims of the deviated group.  This was the only choice in front of the Shaikh as the entire drama was enacted with the blessings of the British rulers who saw it a great opportunity to divide Muslims in India. The reluctance and passive approach of the Shaikh created confusion even among his Ahle Sunnah Khulafa.  In the absence of a formidable refutation, the deviants thrived.  Their growth continued unabated.  The results are in front of us today

We have provided below an example of  what were the devastating effects of the above passive attitude.

Pir Meher Ali Shah of Golara (Pakistan) (1859-1937), famous for his opposition to Ghulam Ahmed Qadiyani, was one among the Ahle Sunnah Khulafa of Shaikh Imdadullah Mohajir Makki. In many of his books it is reported that he wrote 'alaihi rahma' for Ashraf Ali Thanvi, Anwar Shah Kashmiri and other Deobandi scholars. 

Meher Ali Shah (1859-1937) lived during the life time of Ahmed Raza Khan of Bareli ( 1856-1921) and both were very famous in Indian sub-continent.   It is reported that he did not support the fatwa-e-kufr on Deobandi scholars issued by Ahmad Raza Khan which was supported by Arab Ulema.  Rather he issued his own Fatwa declaring all Deobandi Ulema as Ahle Sunnah.   

We now notice that many in Silsila of Pir Meher Ali Shah, particularly his successor Pir Naseeruddin Naseer and his followers have become the followers of Ammani sect.

The passive hesitant approach of Shaikh Mohajir Makki towards his Deobandi Khulafa and their followers was continued by Shaikh Anwaarullah Farouqui, one of the Khalifa of Shaikh Mohajir Makki and founder of Jamia Nizamia.  Jamia Nizamia is following the same policy to this date. 

Critics of Jamia Nizamia claim that a majority of Ulema at Jamia Nizamia follow Ammanism.  They avoid refuting the beliefs of deviant sects and work in close association and cooperation with them.  Jamia Nizamia Shuyookh are seen hand in glove with Deobandi/Wahhabi/Ammani scholars on public platforms and religious functions. There are many Deobandi teachers working in Jamia Niazamia campus, and many schools run by Deobandis are affiliated with this Seminary.  This policy is identical with what Maher Ali Shah did, and what his followers are still doing - they consider Deobandis/Wahhabis as Ahle Sunnah and their  'brothers in silsila' (پیر بھائ).

Hamiduddin Aaqil Husami, (1928-2010),  a famous Deobandi Scholar in Hyderabad,  converted a large number of Hyderabadis into Deobandi/Ahle Hadith Sects.  He was an alumni of Jamia Nizamia. He was the founder and head of  a famous Deobandi Seminary Darul Uloom in Hyderabad and played a key role in brainwashing and removing the love of Prophet (صلى الله عليه و آله وسلم) from the hearts of thousands of innocent Muslims in Hyderabad. Critics of Jamia Nizamia say that Aaqil Husami and his followers have deep rooted clout over Jamia Nizamia which has resulted in the infiltration of many Deobandi/Wahhabi teachers into this Institution. An example of this infiltration is  Sadiq Mohiuddin Faheem Naqshbandi, an alumni of Jamia Nizamia and a hardcore Deobandi and staunch follower of Aqil Husami, who was appointed as Mufti of Jamia Nizamia.
 
 
DEOBANDI BLASPHEMOUS BELIEFS
 
 
A few of the Deobandi beliefs taken from their most authentic books are provided below for our readers. 

 

The following believes confirms the fact that Deobandis believe in a Sky God who has a physical body.  Their beliefs are identical with Wahhabis/Salafis in this regard. 

 

(1) To believe Allah to be free from time, place, form and being a composite is Innovation (Bidat).  (Izharul Haqq by Ismail Dehelwi).

(2) Allah can tell  lies. (Fatawa Rashidiyah, vol. 1, Page 19).

(3) Allah does not know what His believers will do. When they commit their deeds, he comes to know about it. (Balagat-ul-Hayran, page 157-58 by Hussain Ali).

 

The following statements of Deobandi Ulema  confirm that they are Wahhabis. 

 

(4)   'The title (Wahabi) means a person who subscribes to, or is subservient, to the creed of Ibn Abdul Wahaab.' (Imdaad-ul-Fataawa, Page 233 by Ashraf Ali Thanvi).

(5) Some women living in the neighborhood of the Madrasa Jaamiul Uloom, Kanpur where Ashrafi Ali Thanvi was a teacher,  brought some sweets for Fatiha and Eithaal-e-Thawaab.  Students of the Madrasah did not do so but ate up the sweets. This created quite a row. When informed of the row, Thanvi Sahib came and told the people in a loud voice: "Brethren! this place is populated by Wahaabis. Don't bring anything here for the sake of Fatiha." (Ashrafus Sawaaneh, Page 45)

(6)   Janab Yosuf Kandhalvi stated : 'We are staunch Wahhabis.' (Biography of  Yosuf Kandhalvi, page 192)


(7) Mohammad Zakariya declared: "I am a more staunch Wahhabi than all of you." ( Biography of  Yosuf Kandhalvi, page 193 written by Mohammad Saani Hasni and Manzoor Nu'mani)

(8) Ashraf Ali Thanvi said : 'If I had Rs. 10,000/-  I would have distributed it and people would have automatically become WAHHABI'.  (Al Ifadatul Yaumiya, by Ashraf Ali Thanvi)

(9) Rashid Ahmad Gangohi said : 'The followers of Mohammad Ibn Abdul Wahab are called Wahabis, their beliefs are excellent.' (Fatawa Rashidiya, Vol. 1, Page 111) 

(10) The Head Patron of Tableeghi Jamat, Maulvi Abdul Hasan Ali Nadvi has supplied a true copy of an agreement in his book entitled : "Maulana llyas Aur Unki Deeni Dawat."

This agreement came into force between -  Maulvi Mohammad Ilyas's Private Secretary, Maulvi Ehtishamul Hasan and  'Shaikh-ul-Islam of the Government of Najd, Chief Justice Abdullah Ibn Hasan (Who is among the direct descendants of Mohammed Ibn Abdul Wahab Najdi)

The description of the agreement is given in the following words:

'Maulvi Ehtishamul Hasan has presented the objectives of Tableegh in a summarised form before the Chief Justice Abdullah Ibn Hasan. Maulana Mohammad Ilyas and Maulvi Ehtishamul Sahib went to his house personally.  He paid great respects to them and also presented them many gifts and complied with everything in writing and promised personally to sympathise and provide monetary aid.' (Maulana Ilyas and his Deeni Dawat, Page 101)  

 

It is important to know that if anything is compared with a respectable thing, it implies respect.  And if anything is compared with a disgraceful and shameful thing, it implies defamation,  disrespect and blasphemy. This principle is well known and widely accepted in in the whole world. 

By writing the following derogatory statements about the Prophet (صلى الله عليه و آله وسلم) the Deobandi Ulema have committed blasphemy and insult of Prophet Mohammad (صلى الله عليه و آله وسلم)

It is consensus among Ahle Sunnah Ulema and Muftis that  whoever insults and does blasphemy of Prophet Mohammad (صلى الله عليه و آله وسلم), he is treated as out of Islam. 

 

(11) Satan and the Angel of death are more knowledgeable than the Prophet (صلى الله عليه و آله وسلم). (Baraheen-e-Qaati'ah, pages 51 and 52).

(12) The kind of knowledge of the unseen given by Allah to the Prophet (صلى الله عليه و آله وسلم) has also been given to animals, lunatics and children. (Hifzul Iman, page 7).

(13) Even the thought of the Prophet (صلى الله عليه و آله وسلم) occurring during Salah is much worse than to be immersed in the thought of an ox or a donkey. (Siraat-e-Mustaqeem, page 86).

(14) Khalil Ahmad Ambethvi wrote, "One righteous person met the Prophet (صلى الله عليه و آله وسلم) in his dream. He noted that the Prophet (صلى الله عليه و آله وسلم) is talking in Urdu language. So he asked him, ‘How did you learn this language while you are an Arab?’ The Prophet (صلى الله عليه و آله وسلم)  replied: ‘Since I have been involved with Madarsa Darul Uloom Deoband, I have learnt this language.’ Subhanallah, this clearly indicates the integrity of this Darul Uloom."  (Baraheen-e-Qaati'ah)

(15)  The Prophet (صلى الله عليه و آله وسلم) should be respected as an elder brother. (Taqwiyatul Iman, page 58).

(16)  If Allah so wills He can create millions upon millions of the likes of Prophet (صلى الله عليه و آله وسلم) . (Taqwiyatul Iman, page 161).

(17) After his death, the Prophet (صلى الله عليه و آله وسلم) has mingled with dust. (Taqwiyatul Iman, page 59).

(18)  All Prophets and Apostles are worthless. (Taqwiyatul Iman, page 29).

(19) A Prophet should be praised only as a human being and even less. (Taqwiyatul Iman, page 35). 

(20)  It is permitted to call a Prophet as Taghoot (Satan).  (Tafseer Bulghatul Hairan by Husain Ali, student of Rashid Ahmed Gangohi, page 431)

(21)  A Prophet holds the same status among his followers as is held by a Chaudhary or a landlord in a village. (Taqwiyatul Iman, page 61).

(22) Whosoever is named Mohammad (صلى الله عليه و آله وسلم) or Ali (رضئ اللہ تعالی عنہ) has no authority over anything. He can do nothing. (Taqwiyatul Iman, page 41).

(23) When it comes to deeds (a’maal), then outwardly, the followers (Ummatis) are often equal and, in fact, even surpass the Prophet (صلى الله عليه و آله وسلم) (Tahzeerun Naas, Pg. 7 by Qaasim Nanotwi)

(24)  Celebrating Milad-un-Nabi (صلى الله عليه و آله وسلم) is like the Hindus celebrating the birthday of their Krishna Kanaihya. (Baraaheen-e-Qaati'ah, page 148).

(25) The  Prophet (صلى الله عليه و آله وسلم) and the Dajjal both are blessed with life. The traits which characterize the  Prophet (صلى الله عليه و آله وسلم) are shared by Dajjal as well. (Aabe Hayat, page l69).

(26) I saw the  Prophet (صلى الله عليه و آله وسلم) in a dream wherein he took me to the Pul Siraat (bridge over Jabaunam to enter Jannat). After a little while, I noticed that be was falling from it and so I stopped him from falling. (Bulghatul Hairan by Husain Ali, student of Rashid Ahmed Gangohi,  Page, 8).

(27) It has been stated by Aashiq Ilaahi Deobandi that once, Haji lmdadullah Sahib had a dream in which he saw his sister-in-law preparing food for his guests. At that moment, the Holy Prophet (صلى الله عليه و آله وسلم) arrived and said to her, 'Get up. You are no fit to cook food for the (Deobandi) guests of Imdadullah. They are Learned. I shall cook food for them.'  (Tazkiratur Rashid, Vol. J. Page. 49 by Aashiq Ilaahi Deobandi).

(28) It is not necessary for the Prophets to be innocent and immune from saying blatant lies.  (Tasfiat-ul-Aaqid, by Qasim Nanotwi, page 25, published by Kutb Khana Aizazia, Deoband).

 

Deobandi Ulema are hesitant to accept Prophet Mohammad (صلى الله عليه و آله وسلم) as seal of Prophet-hood.  In fact they compare themselves with the Prophet (صلى الله عليه و آله وسلم).  Read their following statements.

(29)  The appellation Rahmatul Lil 'Aalameen is not an exclusive attribute of the Prophet (صلى الله عليه و آله وسلم). Other saintly persons also can be called Rahmatul Lil'Aalameen. (Fatawa Rasheediyah vol. 2. Page 12).

(30)  To the common people, the expression "Khaatim-un-Nabiy-yeen" means the "last Prophet". To the knowing people this is not a correct view.  Even if a Prophet was to be born after the Prophet Mohammad (صلى الله عليه و آله وسلم) it would still have no effect on the concept of the finality of Prophet (صلى الله عليه و آله وسلم). (Tahzeerun-Naas, Pages 3 and 25).

(31)  Rashid Ahmed Gangohi said to his Mureed, it is satisfying to say La'ilaaha il-lallah Ashraf Ali Rasoolallah and Allahumma Salli Ala Saiyyidina Nabiyyina Ashraf Ali and there is no harm in saying so. (Risalah Al-lmdad, Safar 1336 AH, page 35)

 
The following statements of Deobandi Ulema confirm the fact that they have created new sects in Muslims.   

(32) Maulvi Ilyas, the founder of Tabhlighee Jamaat, said : the exegeses (Tafseer) of the verse of Quran وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ - وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ   [ And let there be  from you a people inviting to  good, enjoining what is right and forbidding what is wrong, and those will be the successful. ]  (Aal-e-Imran - 104) was disclosed to him in a dream, saying that  "You have come to your people like a Prophet". (Malfuzat-e-Ilyas, by Mohammad Ilyas, the founder of Tablighee Jama'at) 

(27) Maulvi Ilyas said : "No one understood my aim.  People think that this Tableeghi Jama'at is a movement for Namaz (Salah).  I want to create a new Ummah."  (Deeni Dawa, page 234 by Mohammad Ilyas).  

(33)  Once Mohammad Ilyas said to his friend Maulvi Zahirul Hassan (Aligarh) :  "Zahirul Hassan we need to form a new sect." (Deeni Dawa, page 205 by Mohammad Ilyas).

(34)  Mohammad Ilyas said : "Hazrat Maulana Ashraf Ali Thanvi has done a great job. I am pleased that the religious teachings are his and the method for the tableegh is mine, whereby the teachings of Ashraf Ali will spread far and wide."  (Malfuzaat Mohammad Ilyas, page-57)

 

The blasphemous beliefs of Deobandis and Salafis have been covered in detail in another book titled  'Deobandi and Salafi Blasphemous beliefs'.  You can read that book for details.  

 

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