Deobandi movement

The Deobandi are a Muslim religious revivalist movement that started at the Darul-Uloom Deoband in Uttar Pradesh, India and spread throughout the rest of South Asia. It has more recently also spread to other countries, such Afghanistan, South Africa and the UK.

Overview

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 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 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 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, and that Prophet Muhammad 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 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. In these gatherings, poetry in praise of Allah’s Messenger is read and when the crowd is signaled, everybody stands (to greet the Messenger of Allah).

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 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 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 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 is aware of the conditions of his Ummah (nation) and can physically help those who seek his assistance. They also claim that Prophet Muhammad is in contact with the Deobandi scholars from whom Prophet Muhammad 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 Muhammad 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.”

Deobandi View – 3: Allah’s Messenger (sallallahu alaihi wa-sallam) hears and responds to the visitors of his grave

1. Shaikh Ibraheem bin Shaybah said: “When I visited Medina after performing Hajj, I said as-salaam alaikum at the grave of Rasoolullah and behold, I heard a voice in reply from the inside of the room wherein he is buried saying ‘Walaikum as-salaam.’”

2. In Medina, there lived a woman from the Hashimi family, whose servants used to ill-treat her. She went with her complaints to Rasoolullah, where she poured out her heart. From the grave was heard his reply: “Do you not prefer to follow my excellent example. Have patience as I patiently persevered.” She said: “After hearing that voice all my grief disappeared and all the servants who used to annoy me passed away.”

3. “Sayyed Ahmad Rifa’ee visited Medina and standing in front of the grave of Rasoolullah recited few couplets asking Allah’s Messenger to bring forth his hand. Indeed, was the hand of Rasoolullah stretched from the grave and in the presence of an estimated 90 thousand visitors did Ahmad kiss it.

Deobandi View: (4) - The Messengers can help and benefit the living physically.

Seeking Advice / Answers / Solutions / Help from Allah’s Messenger

1. Hazrat Ibn Jalaa relates, “While in Medina I once suffered tremendous hunger. It became so unbearable that I presented myself at the grave of Rasoolullah and said, “O Rasoolullah, I suffer great hunger. I am now your guest.” Thereafter, sleep overtook me and in a vision, I saw Rasoolullah give me a piece of bread. I ate half of it, and when I woke up, I found myself with the other half of that piece of bread still in my hands.”

2. In another story, a man who was leaving for Hajj was requested by someone to convey his salaam (greeting) at the grave of Allah’s Messenger (sallallahu alaihi wa-sallam). This man visited Medina, but forgot to convey the salaams and remembered when he reached Zul Hulaifah. The man returned back to Medina to convey the Salaams leaving his caravan behind. He conveyed the greetings and slept in the Prophet’s Mosque. Then on he states, “...during the latter part of the night, I saw Rasoolullah and his two companions in a dream. They were coming towards me. Abu Bakr said, ‘O Rasoolullah this is the person.’ Rasoolullah turned in my direction saying: ‘O Abul Wafaa!’ I replied, O Rasoolullah, my name is Abul Abbas’. Rasoolullah replied: ‘No, your name is Abul Wafaa (he who carries out his promise). Then Rasoolullah took me by the hand and placed me right into the Masjid al-Haraam in Mecca. I had been there eight full days when at last my former companions of the caravan arrived.

3. Shaikh Ahmad Muhammad Sufi wondered about in the wilderness for about thirteen months suffering such great tribulation that his very skin dried out. In this condition, he reached Medina, greeted Rasoolullah and slept soon afterwards. He dreamt of the Messenger of Allah (sallallahu alaihi wa-sallam) who said to him... “O Ahmad, have you come to me.” I replied, “Yes Sir. I have come and I am suffering from hunger. Now, I am your guest.” Rasoolullah said, “Open your two hands.” I did as I was bid and Rasoolullah filled them with Dirham. When I awoke both my hands were still filled with money.”

4. “Once a Muazzin was giving Adhaan (the call of prayer) when someone came along and struck him a hard smack. Crying the Muazzin said, “… O Rasoolullah! See what is done to me in your esteemed presence!” Immediately after the complaint, the person was paralyzed and fell down. People who were nearby picked him up and took him home, where after three days he died.”

5. ‘Abdullah Ibn Moosa says: ‘When Ali Ibn Salih died, I was away for a journey. When I came back, I visited his brother, Hasan Ibn Salih… Hasan said: ‘Let me first tell you how he gave up his soul… When he was in the throes of death, he called for water. I brought him some water, but he said to me that he has already taken water. I asked him, ‘How?’ and he replied: ‘Rasoolullah visited me with a host of Angels following him in rows, and he gave me some water to drink…’

Deobandis approve visiting graves of the Righteous to seek Blessings and Benefits

Moulana Zakariyah approves of the practice of visiting the graves of the saints in the Fazaail-e-Aamaal, as he says, “And the blessings of the tombs are another issue. I ask if visiting the graves of the Prophets will be prohibited? Then when visiting them is not prohibited, then the graves of the righteous are like them.”

To prove his point Moulana Zakariyah mentions a story of two brothers whose father died leaving an inheritance, which included three strands of hair of Prophet Muhammad (sallallahu alaihi wa-sallam). The brothers divided the property in half, so that they had one strand of hair each. They, however, disputed about the third strand of hair. The elder brother agreed to give the younger brother all the three strands of hair, if the younger parted off with his share of the property, to which the younger brother happily agreed. When the younger brother died, “...many pious people dreamt of the Holy Prophet, who told them, ‘If a person has any need he should ask it from Allah sitting at the side of his grave.’”

Moulana Zakariyah expresses his belief more openly in the book, Mashaikh-e-Chist. He says: Haji Imdadullah mentioned: “…The Fakir does not die. He is simply transformed from one abode to another. The same benefit which was received from the Fakir’s physical life will be acquired from his grave.”

Deobandis support the Theory of the Soul’s Return

Mufti Abdur Rahim Lajpuri, a prominent Deobandi scholar, says in Fatawa Rahimiyyah, “The soul can and does come. Events and observations bear witness to this fact.”

From Kitabul Janaiz, “The belief that the Ruh (soul) of the mayyit (dead) remains in the house or visits the house for forty days is baseless. While it is possible for the Ruh to visit any place with the permission of Allah, the belief that it does in fact visit the home on specific days is not correct.”

Another popular book, “What happens after death?” mentions many such incidences and has in it a chapter named, “The dead spoke after death.”

Deobandis and the Knowledge of the Ghayb

It is mentioned in Kitabul-Imaan (p.75), “Ilmul Ghayb (Knowledge of the Unseen) is an attribute exclusive with only Allah Ta’ala. Knowledge of the past, present and future and of all this, from eternity to eternity is known to only Allah Ta’ala. The knowledge of many Unseen things and events, e.g. Angels, Jannah, Jahannum, Qiyaamah, Siraat, Hawdh-e-Kawthar, etc., has been conveyed to or granted to the Ambiya (as) by Allah Ta’ala. Possession of the Knowledge of Ghayb is not the attribute of any created being. Thus, Ambiya and Awliya do not have Ilmul Ghayb. Since Ilmul Ghayb is the Necessary attribute belonging exclusively to Allah Ta’ala, it is Kufr to believe that any Nabi or Wali has Ilmul Ghayb.”

This and other general quotes from the books of Deobandis about Ilmul Ghayb or knowledge of the Unseen, give the false impression that the Deobandis believe that the knowledge of the Unseen exclusively belongs to Allah and human beings other than the Prophets do not get direct knowledge of the Unseen. But the reality is completely the opposite. Whilst admitting that only Allah is the Knower of the Unseen, the Deobandis give their Shaikhs and Sufi elders’ access to the knowledge of the Ghayb. This is very clear from the following quotes…

1. From Ashrafus-Sawaneh, “The story of Hazrat’s (Ashraf Ali Thanvi) birth is extremely amazing, which was well-known in the family and which Hazrat himself has written after listening to it from his elders and those present.” Moulana Ashraf Ali Thanvi’s father was suffering from impotence so the maternal grandfather complained to a Pir (saint) called Hafidh Gulam Murtuza Majzoob Panipathi, “’The sons of my daughter do no remain alive.’ Hafidh Sahib said in a puzzling way, ‘They die in the fight between Umar (radhi allahu anhu) and Ali (radhi allahu anhu). Give it in the protection of Ali (radhi allahu anhu), he will remain alive.’” None understood the saying of this Pir except for Moulana Ashraf Ali Thanvi’s mother, who said that Hafidh Sahib (the Pir) means that, “’the father is from the lineage of Farooqui (i.e. from the descendants of Umar Ibn Khattab (radhi allahu anhu)) and the mother is from the lineage of Alawi (i.e. from the descendants of Ali (radhi allahu anhu)); and up to now the name (of the child) was given upon the name of the father, like Fazl-e-Haqq. This time the son that is born should be named in accordance with the mother’s family and the name should end with Ali.’ Hafidh sahib smiled and said: ‘This is what I mean.’… ‘Then he said: ‘Insha’Allah, there will be two sons and they will remain alive. Name one Ashraf Ali Khan and the other Akbar Ali Khan.’…he also said: ‘Both will be Sahib-e-Naseeb (lucky) and said one will be mine, he will be a Moulvi (religious) and a Hafidh and the other will be a worldly person.’” The compiler of this book says that these Prophecies came true word for word.Click to view the scanned image of this quote

2. Moulana Muhammad Maseehullah Khan, who is a Khalifah of Moulana Ashraf Ali Thanvi and had studied many of his works at the hands of Moulana Ilyas (the founder of Jamaat Tableegh) says in the book, Shareeat and Tasawwuf p.113, about the state in which the heart is ever engrossed with Allah: “In this high stage of spiritual development, matters pertaining to the Thaat (Being of Allah), Sifaat (Attributes of Allah), Af’aal (Acts of Allah), Haqaaiq (realities) as well as relationships between Allah and His servants become manifest.”

3. Moulana Zakariyah says: “Khwajah Maudood Chisti acquired the capabilities knows as Kash-e-Quloob (revelations of the conditions of the hearts) and Kashf-e-Quboor (revelation of the conditions of the graves).”

4. Moulana Zakariyah says: “Khwaajah Abu Ishaq would often visit Sultan Farsanafah. One day he told Sultan’s sister that you will be having a nephew.”

Bai’ah, the Deobandi Scholars and the Jamaat Tableegh

Moulana Zakariyah says, “Throughout the years, ‘Tasawwuf’ (Sufism) had remained the very life-blood and essence of the lives of the elders of Mazahirul Uloom and Darul-Uloom Deoband. Among the elders of both these places, I do not think there is anyone who was not attached in ‘ba’yt’ (taking a pledge at the hands of a spiritual guide) to some Shaikh. And you will not find one who was not involved in the practices of Dhikr.”

A Bai’ah (pledge) is given by all regular workers of the Jamaat Tableegh at their international headquarters in Hazrat Nizamuddin in Delhi, India or at Raiwind, Pakistan. The current Amir of the Jamaat Tableegh takes the oath of allegiance from the workers of the Jamaat Tableegh on behalf of Moulana Ilyas the founder of this Jamaat – even though he is now dead. The proof of this is available in the form of an audio recording in the voice of the former Amir, Moulana Inamul Hasan.

See also

• Ahl-e-Hadeeth
• Wahdat al-Wajood