Deobandi movement

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. The name derives from Deoband, India, where the madrassa Darul Uloom Deoband is situated.

Deobandi thought is characterised by a strict adherence to the Sunnah (the tradition of the Prophet Muhammad) and an emphasis on Sharīˤa (Islamic law) and tasawwuf (Islamic Sufi spirituality). The Deobandis are associated with the Sufi Tariqahs of the Naqshabandiyyah, Chishtiyyah, Qadiriyyah and Suhrawardiyyah. It has five main principles, which are:

1. Tawħīd: (Monotheism) of God; no one shares His attributes.
2. Sunna: Following and loving the methodology of the Messenger of God, Muhammad in every small and big matter.
3. Ħubbu s-Sahāba: Love of the companions of the Messenger of God, and following their way.
4. Taqlīd wa l-Ittibā: Giving preference to the jurisprudence of one of the earliest jurists of Islam over that of later jurists.
5. Jihād fī Sabīli l-Lāh: Doing Jihād in the way of God against every evil.

The Deobandi movement developed as a reaction to the British colonialism in India, whom they believed to be assimilating the Islamic religion. Fearing this, a group of Indian ˤUlāmā founded an Islamic seminary known as Darul Uloom Deoband. It is here that the Islamic revivalist and anti-imperialist ideology of the Deobandis began to develop. Gradually, their influence, through organisations such as Jamiat Ulema-e Hind and Tableeghi Jamaat, began to spread and hundreds of Madrassas and Darul Ulooms affiliated to Deoband sprouted. Notable Deobandi seminaries include Nadwatu l-Ulama (Lucknow) and Darul Uloom Karachi (Karachi, Pakistan).

Their beliefs led to the development of an antagonism with an opposition Indian Islamic movement, who became known as the Barelvis, after Ahmed Raza Khan Barelvi. The Barelvis opposed the Deobandis for their opposition to several practices common in the Indian subcontinent at the time such as the celebration of Mawlid an-Nabi (the birthday of Muhammad), seeking intercession from saints and various other practices, all of which the Deobandis considered to be bidˤa "innovation". The Barelvis supported a more traditional Islam and were more receptive to Sufi folk-Islam of rural India. Such differences led to the Barelvis making takfīr (declaring to be non-Muslim) on the Deobandis, accusing them of being Wahhabis. This rivalry and antagonism has, however, declined in recent decades and generally consider each other to be part of Ahlu s-Sunnat wa l-Jāmaˤa.

Some of the early Deobandi scholars included Maulana Rasheed Ahmad Gangohi, Maulana Qasim Nanotwi, Maulana Husain Ahmed Madani, Maulana Ashraf Ali Thanawi, Allama Anwar Shah Kashmiri, Maulana Ilyas Khandhelawi and Maulana Ubaidullah Sindhi, as well as Maulana Rahmatullah Kairanvi, the famous polemicist who emigrated to Arabia after the 1857 war, who was also associated with Deoband.

The Taliban are reputed to follow the teachings of the Deoband school, although some non-Deobandis claim they follow an extremely strict and simplistic version of the school's teachings. Many of the Taliban leadership completed their studies in Islamic subjects at the Deobandi institute Dar ul Uloom Haqqaaniyah at Akora Khattak in Pakistan.

Prominent Deobandi scholars today include Mufti Taqi Uthmani, Mufti Ebrahim Desai and Maulana Tariq Jameel

Important Personalities amongst the Deobandis and the Tablighi Jamaat

1. Moulana Qasim Nanotwi (d. 1879): “The Darul-Uloom Deoband (the School of Deoband founded in 1868) was founded by Moulana Qasim Nanotwi.” He was ba’yt (taken the oath of allegiance) at the hands of Imdadullah Muhajir Makki.

2. Imdadullah Muhajir Makki (d. 1899): The highly revered Pir (spiritual guide) of the Deobandis. He is the spiritual guide of Moulana Ashraf Ali Thanvi, Moulana Qasim Nanotwi and Moulana Rasheed Ahmad Gangohi.

3. Moulana Ashraf Ali Thanvi (d. 1943): He was ba’yt at the hands of Haji Imdadullah Muhajir Makki and the author of many books like, “Bahishti Zewar” and ‘Tafseer Bayanul Qur’aan’. He named many of his books after his Pir, Imdadullah Muhajir Makki. Like Imdadullah Muhajir Makki, Ashraf Ali Thanvi too was an advocate of Wahdat al-Wajood. Ashraf Ali Thanvi’s teachings greatly influenced the founder of the Jamaat Tableegh, Moulana Ilyas.

4. Rasheed Ahmad Gangohi (d. 1908): Another prominent elder of the Deobandis, who was ba’yt at the hands of Imdadullah Muhajir Makki. One of his famous books is ‘Imdadus Sulook.’

5. Other Prominent Deobandi Scholars include: Khalil Ahmad Saharanpuri, Aashiq Ilahi Meerathi, Moulana Mahmoodul-Hasan Deobandi, Moulana Shabbir Ahmad Uthmani and Moulana Abdul-Rahim Lajpuri.

6. Moulana Ilyas, popularly known as Hazratjee: (d. 1944): He was the founder and first Amir of the Jamaat Tableegh. He was the Khalifah (successor) of Khalil Ahmad Saharanpuri, who was amongst the Khulafa of Rasheed Ahmad Gungohi. He founded the Jamaat Tableegh on Sufi principles and incorporated many Sufi practices like Muraqabah (meditation), Chillah (40 day seclusion period) and the silent Dhikr (remembrance) into the routines of his Jamaat.

7. Moulana Muhammad Yusuf (d. 1965): Moulana Ilyas was succeeded by his son, Moulana Muhammad Yusuf (d. 1965), who became the second Amir of the Jamaat Tableegh. Inamul-Hasan succeeded Moulana Muhammad Yusuf. Presently, there is no Amir of the Jamaat Tableegh and its affairs are run by a Shoorah (committee).

8. Moulana Zakariyah: The son-in-law of Moulana Ilyas and the author of Fazaail-e-Aamaal. He was well acquainted with Sufism and was given the Khilafah of all the four Sufi Tareeqahs by Moulana Khalil Ahmad Saharanpuri.

Deobandis are followers of Sufism

Elders of the Deobandi school of thought, from among who is Moulana Zakariyah; the author of Fazaail-e-Aamaal, have testified to the fact that their Manhaj (way) is that of the Sufis and take pride in it. Mufti Abdur-Rahim Lajpuri quoted in his book of Fatawa, the words of Qaree Mohammed Tayyib (the rector of the Darul-Uloom, Deoband) as, “Religiously, the Ulema of Deoband are Muslims, as a sect they belong to the Ahl us-Sunnah wal-Jamaah, by Madhhab they are Hanafee, in conduct they are Sufis, scholastically they are Maturidi and in Sulook they are Chisti- rather they combine all Sufi orders... And in nisbat they are Deobandi.” “In essentials and beliefs, they (the Deobandis) follow Imam Abul Hasan Ash’aree and Imam Abu Mansoor Maturidi; and in sub-principles Imam Abu Haneefah. They are initiates of the Chistiyyah, Naqshbandiya, Qadriyah and Soharwardiyah Sufi orders.”

Moulana Mohammad Zakariyah, whose book ‘Fazaail-e-Aamaal’ is revered and used as a training guide by the workers of the ‘Jamaat Tableegh’ highly praises this Fatawa collection (Fatawa Rahimiyyah) of Mufti Lajpuri and approves of the views mentioned in it.

Historical Background into the Deobandi-Barelawi Differences

Bitter difference and rivalry between the Deobandis and the Barelawis has caused much confusion and hatred amongst Muslims in the Indian subcontinent.

One of the major issues that caused the rift and the subsequent formation of the school of Deoband was the Tafseer (explanation) of ‘Khaatam an-Nabeeyeen’ (seal of Prophet-hood) mentioned in Soorah al-Ahzab: “Muhammad (sallallahu alaihi wa-sallam) is not the father of any man among you, but is the Messenger of Allah (sallallahu alaihi wa-sallam) and the last of the Prophets (Khaatam an-Nabeeyeen).”

Moulana Ahsan Nanotwi (a prominent Deobandi scholar) mentioned that the Khaatam (seal) of the Prophet-hood mentioned in Soorah al-Ahzab does not deny the advent of another Prophet. And even if another Prophet arrived, this would not affect the finality of Prophet Muhammad’s (sallallahu alaihi wa-sallam) Prophet-hood. The Barelawis strongly objected to this statement and used it as a proof for the Takfeer of the Deobandis.

The Deobandis also argue with the Barelawis on futile issues, like (Imkaan al-Kadhib) whether Allah has the ability to lie or not? Other issues of differences were the celebration of Milaad (the Prophet’s Birthday) and various innovations which accompany it, ceremonies in which Soorah al-Fatihah is recited over food before eating, celebrations and festivities held at the graves of popular saints, invoking the Messenger of Allah (sallallahu alaihi wa-sallam) believing that the Messenger is Omnipresent and the like.

The Real Disagreement(Ikhtilaaf)

In reality, the Barelawis and the Deobandis differ more in practice than in principle. This is apparent from books that have been written by the Deobandis in order to bridge their differences with the Barelawis. Most disagreements are either in finer details, or whether those actions are for specific people or for all. A good example is the issue of meditation (Muraqabah) and seeking benefit from the graves. Even though, the two groups outwardly oppose each other on this issue, the only difference is that the Barelawis call towards and recommend visiting graves to derive benefit from them for everyone, whilst the Deobandis make it specific for a few. Therefore, the rift between the Deobandis and the Barelawis is more of mutual prejudice, than of Aqeedah.

The Barelawis on their part have relied mostly on conspiracy theories and misinterpretation in their Takfeer (declaring Kufr) of the Deobandis. They created a lot of noise on Moulana Ahsan Nanotwi’s statement, “And even if another Prophet arrived…”, but this statement is not objectionable from the Sufi point of view. It simply stems from the common belief of all the Sufis that everything was created from the light of Muhammad (sallallahu alaihi wa-sallam), and that he (sallallahu alaihi wa-sallam) is the ‘Seal of Prophet hood’ from the very beginning. Besides, ‘real Sufis’ know that since nothing exists other than Allah, to believe in the real existence of Allah’s Messenger (sallallahu alaihi wa-sallam) is Shirk. This shows that the differences between these two Sufi groups are superficial and based mostly upon party rivalry than upon religion. The Sufis in general do not give Aqeedah, which is the core of Islam, its due position. We shall elaborate further in light of statements by Haji Imdadullah Muhajir Makki.

The Importance of Aqeedah to the Sufis in light of an essay by Haji Imdadullah Muhajir Makki

Firstly, the influence of the views of Haji Imdadullah Muhajir Makki on the Deobandis and the Jamaat Tableegh cannot be over-emphasized - He is the spiritual guide of many prominent Deobandi scholars like Moulana Ashraf Ali Thanvi, Rasheed Ahmad Gangohi and Qasim Nanotwi. Moulana Rasheed Ahmad Gangohi addresses his Shaikh Imdadullah Muhajir Makki as, “O my Refuge of both worlds.” and Moulana Zakariyah (the author of Fazaail-e-Aamaal) refers to him as, “guide for humanity.”

An essay by Imdadullah Muhajir Makki has been compiled in the English translation of ‘Bahishti Zewar by the name, ‘Unity in Islam’ and its subject is the Deobandi-Barelawi Dispute. In this essay, Imdadullah Muhajir Makki comments upon the Milaad gatherings, which are held to commemorate the birth of Allah’s Messenger (sallallahu alaihi wa-sallam). In these gatherings, poetry in praise of Allah’s Messenger (sallallahu alaihi wa-sallam) is read and when the crowd is signaled, everybody stands (to greet the Messenger of Allah (sallallahu alaihi wa-sallam)).

Imdadullah Muhajir Makki, the esteemed Shaikh of the Deobandi scholars, says about the Milaad gatherings... “…you should not hate someone who does not perform ‘Qiyaam’ (standing) in Milaad because this is not Wajib (desirable) or Fardh (obligatory)… If you know someone, who considers the Qiyaam as Wajib (obligatory), then Qiyaam will be an innovation for him alone. However, to call all those who perform Qiyaam in Milaad, as innovators, is exceeding the limit. It is quiet possible that the holy Prophet (sallallahu alaihi wa-sallam) stays in his abode in Paradise and our activities are shown to him as on T.V. or somehow through other means; through Angels or without them…” He further adds, “Consider these differences as trivial (unimportant), like the differences between Imam Abu Haneefah and Imam ash-Shafi’ee”. He says: “Do not oppose these ceremonies, where they are customary… If those who oppose Qiyaam are also invited in a general meeting, then it is better to drop the Qiyaam. However, if it is not possible to do so, then if they (those opposed to Qiyaam) wish to continue then they should also join the rest in Qiyaam and Salaam.”

Commenting upon music, which is totally Haraam in Islam Muhajir Makki says, “Do not call each other as Bidati (i.e. innovators) and Wahabi, live in peace with moderation. Musical concerts (or Sama or Qawwali) with or without instrumental music are likewise controversial. Some need them (instrumental music) among the loving Sufis (Ahle-Muhabbat) and it is best not to criticize others as hypocrites. Who do not need them should not perform them, but do not divide over trivial (unimportant) differences.”

As we mentioned earlier, the Deobandis agree in principle on most issues with the Barelawis. The disagreements are either in finer details or, whether those actions are for specific people or for every one. This essay by Imdadullah Muhajir Makki is an open witness to this attitude and is apparent in both the examples (Milaad and music).

Haji Imdadullah Muhajir Makki’s advice to his followers is that (1) Milaad, (2) the gatherings, (3) the standing to greet Allah’s Messenger (sallallahu alaihi wa-sallam) and (4) the belief that even after death Allah’s Messenger (sallallahu alaihi wa-sallam) can attend multiple gathering at the same time are not innovations in themselves. The problem is only with those who consider standing in Milaad to be an obligation! Furthermore, he expresses no real disapproval for this “pagan originated custom” (as today’s Deobandis call it), by allowing his followers to participate in the Milaad.

The so-called, ‘Ahle-Muhabbat’ mentioned by Imdadullah Muhajir Makki were those who indulged in the Haraam (prohibited) action of playing and listening to music, in order to please Allah. To exaggerate in righteous actions is bad enough but to indulge in Haraam action claiming to gain the pleasure of Allah is the worst of all. This essay also raises another question as to whether certain actions are Haraam for the common Muslims and Halaal for a special few. Is anyone above the Sharee’ah? Furthermore, Haji Imdadullah Muhajir Makki considers issues of Aqeedah and, Halaal and Haraam to be trivial. He considers such disagreements to be a mercy for the Ummah.

The Deobandi View of Life in Barzakh

The Deobandis believe that the Messenger of Allah (sallallahu alaihi wa-sallam) is alive in his grave and can be benefited from, just as he could be benefited from, during his lifetime in this world. Fazaail-e-Aamaal is full of such quotations, which claim that the Messenger of Allah (sallallahu alaihi wa-sallam) is aware of the conditions of his Ummah (nation) and can physically help those who seek his assistance. They also claim that he (sallallahu alaihi wa-sallam) is in contact with the Deobandi scholars from whom he (sallallahu alaihi wa-sallam) learnt to speak the Urdu language. Click to view scanned image of the quote Moreover, the Deobandis extend these qualities to their dead Shaikhs and scholars, as is mentioned in their books. These false beliefs are responsible for the poor understanding of Tawheed and widespread misconceptions on issues of Aqeedah amongst the Deobandi masses and the cadre of the Jamaat Tableegh. Insha’Allah, these beliefs will be analyzed point by point.

Deobandi View - 1: The Righteous do not Die

1. Moulana Zakariyah mentions in Fazaail-e-Aamaal, “Shaikh Abu Ya’kub Sanusi says: ‘One of my disciples came to me and said: ‘I shall die tomorrow in the afternoon.’ The following day, the man came to the Holy Masjid at Makkah, observed his Zuhr Salaat, made ‘Tawaaf’ of the Holy Ka’bah, then went a little farther away from the Ka’bah and gave up his soul. I washed his body and arranged his burial. When I laid him in the grave, he opened his eyes. I asked him in surprise, ‘Is there life after death?’ He replied: ‘I am alive and he who is a true lover of Allah never dies.”

2. “Abu Ali Radbari says: ‘A poor and ragged old man once came to me on Eid day and said: ‘Is there any neat clean place around where a poor man could meet his death.’ I thought he was not talking sense and said with unconcern, ‘Come in and lie where you like, and give up your soul.’ The man came in, performed wudhu (ablution) and observed a few Rakaat of Salaat. He then laid on the ground and his soul departed from his body. I washed his body, shrouded him and arranged his burial. When I was going to put him in his grave…I uncovered his face, he opened his eyes. I asked him in surprise, ‘Is there life after death?’ He replied: ‘I am alive and he who is a true lover of Allah never dies. Insha’Allah, I shall intercede for you on the Day of Resurrection, by virtue of the distinction granted to me by Allah.”

3. “Abu Saeed Khazzaaz says that he was once staying in Makkah. One day, on coming out of the Bab-e-Bani Shaibah (a gate), he saw a very handsome man lying dead on the ground. He was looking at his face in surprise, when the dead man opened his eyes, smiled at him and said: ‘Abu Saeed, don’t you know that the friends of Allah (those who love Him truly) do not die; they are just transferred from this world to the next.’”

4. “One Buzurg says that I gave Ghusl to a Mureed, he took grasped of my toe. I said: ‘Leave my toe, I know that you are not dead. This is only a transfer from one place to another.” He released my toe.”

5. “Ibn ul-Jalaa, who is a well-known Sufi Shaikh, says that when his father died and his body was laid on wooden board for washing, he (the father) began to laugh. The people who had come to wash his body were terrified (to see a dead man laughing) and ran away. After a while, one of his father’s friends came and bathed him.”

Deobandi View – 2: The Prophet (sallallahu alaihi wa-sallam) is aware of his nation

Fazaail-e-Aamaal mentions numerous quotations in support of the Deobandi view that the Prophet (sallallahu alaihi wa-sallam) is aware of his nation and also helps them physically in their needs.

1. Moulana Zakariyah mentions, “Indeed, one should have the idea in mind (when standing in front of the Prophet’s grave), that, ‘Here I stand in his presence as if he is still alive, because as for the knowledge of his position, the condition of his Ummah (Muslim Nation) and their intentions are concerned, Rasoolullah (Allah’s Messenger) knows of it now in death, as he knew about the Ummah in his lifetime.”

2. “Hazrat Sulaiman bin Sahim said that he saw the Holy Prophet in a dream and asked him, “O Prophet of Allah! Are you aware of the people who visit you and say salaam to you?” The Holy Prophet said, “O Yes I recognize them and acknowledge their salaam.”

3. “A man by the name of Musa Darir said, “I was sailing in a ship which started to sink. At the same time, drowsiness overpowered me. In that condition, the Holy Prophet taught me a Darood and said, ‘The people aboard the ship should recite it one thousand times.’ The Darood was hardly recited 300 times, the ship recovered its normal sailing.”

4. “Once an old man came to Qari Abu Bakr Mujahid (a teacher of the Qur’aan) and said, “My wife gave birth to a son last night. Now the family members asked me to bring ghee and honey. On hearing the circumstances, Qari Abu Bakr became worried. In the same condition, drowsiness overpowered him and he dreamt the Holy Prophet saying, ‘Don’t be so much perturbed. Go to Ali Ibn Isa, the minister, convey my salaams to him and tell him this sign, He does not sleep until he recites one thousand times Darood ... After telling him the sign; ask him to give one hundred gold coins to the father of the new born’.... The men did as they were advised and got 100 gold coins from the wazir.”

Related articles

• Ahl-e-Hadeeth
• Wahdat al-Wajood

External Links

• Masalak e Ulama e Deoband - Multimedia
• Dar ul Uloom Deoband
• Dar ul Uloom Karachi
• Hadhrat Deobandi Rahimahullah
• al-Balaagh Magazine Canada
• Madrassah Ina'amiyah South Africa
• Madrassah Sawlatiyah Makkah Mukarrammah
• Jaami'ah Farooqiah Karachi
• Jaami'ah Ashrafia Lahore
• Ahnaf - Ahlus Sunnah Wal Jamaat E-Zine
• No Difference between Barelwis and Deobandis
• Fatwa on the Mawlid (Celebration of the Prophet's Birthday)