Preface
A detailed explanation of why, how & when, I went to the Khateeb-e-Rabbani, al-Haaj Moulana Muhammad Shafee Okarvi, is of no benefit to the reader, but, if I mentioned about what transpired upon my reaching the Moulana would probably be of interest to the reader.
Al-Haaj Maulana Muhammad Shafee Okarvi Sahib. As-salaamu Alaikum-wa-rahmatullahi wa-barakaatuhu. After Salaam & dua. I am bringing to your notice a book entitled "Dars-e-Tauheed" which outlines the code of conduct of the Deobandi Jamaat according to the Hanafi doctrine. This book has virtually butchered every belief of the Bareily school of thought? Branding it as blasphemy (Kufr), Shirk or absurd (basil). This is an atom bomb for the sect of religious thieves. If you are acclaimed to be a preacher, jurist? Etc. then, it is incumbent (fard) upon you to reply to every page of this book. (Signed... Muhammad Ramadan Mayman, Karachi). There is no need to criticise or review the writer's motive because he has merely prompted me. However, it is important that a few excerpts from the original booklet be quoted, so that the literary capability (skill) of the Author of Dars-e-Tauheed may be exhibited.
- "To believe that anyone other than Allahu Ta'ala possesses the power to benefit & harm, be it of one’s own accord or granted by God is shirk."
- "The chief of the Prophets (Sallallahu Alaihi wa Sallam) neither had power to benefit nor inflict harm, either of his own accord or by being granted by God, so how could any other Prophet, Wali, Peer (Spiritual guide), Shaheed (martyr), Ghous or Qutb be entitled to fulfil the want of anyone in distress?"
- "Had Imaam Hussain have any power' why would he have been suppressed in the encounter against the enemy? Why would he be helpless?"
This is Dars-e-Tauheed or, be enlightened that this is the excellent, wise advice & opinion of the author of Dars-e-Tauheed, Sirajuddin Sahib. Now, the fundamental question worthy of consideration is that, Even if, a childish condition had befallen Siraj Sahib, why did Molvi Ihtisham-ul-Haq 1 Thanvi together with Muhammad Mateen, lecturer at the Karachi Dar-ul-Uloom, by testifying, become party to this "Childish play"? Your own Alim will most certainly lead you astray. The time has come for the fulfilment of the Prophet’s (Sallallahu Alaihi wa Sallam) prophecy, or else, sensible men like Ihtisham-ul-Haq Thanvi & Mateen Sahib would not have assisted in the compilation, publication & style of a pathetic & tormenting book like Dars-e-Tauheed. I beseech Allah for forgiveness! Since we are on this subject, I feel it pertinent to also point out that about a year ago I came across a printed booklet in which Ihtisham-ul-Haq Sahib Thanvi testified that "going to the cinema is permissible". Pardon me for saying that does Molvi Ihtisham-ul-Haq Sahib wish to curry favour with the opulent & the common folk by such tales? I wish to ask, what is his motive by such stupid discourses? Why does he not take the trouble of reflecting that one-day he has to face God & His Messenger? Why does he not bear in mind that there is an abode beyond this world, where only the Iman of a person will come to his rescue? Why does he not perceive that I am an Alim & that an Alim is a heir to the Prophet? The errings of the Ulema that I am generally witnessing is probably due to what the noble Prophet, on whom be greetings & peace, has said, "You cannot attain the world without cheating". This was the impression that inundated me after perusing through "Dars-e-Tauheed" & I felt compelled to prompt Al-Haaj Moulana Shafee Okarvi Sahib into answering Dars-e-Tauheed in detail. I am indeed grateful that the eminent Moulana has accepted my request. The reply is at the beckoning of the readers.
Signed: Hakeem Anjum Fauqi Badayuni G-544, Korangi, Karachi. 25 September 1962
Dars-e-Tauheed, compiled by Allama Sirajuddin Sahib, is a booklet completed in ten pages. It had been published a few times in the Urdu & Gujrati languages & had been & is still, distributed gratis. This booklet bears the counter & supportive signatures of Molvi Ihtisham-ul-Haq Sahib Thanvi & Molvi Muhammad Mateen Sahib Khatib. It is extremely astonishing how these dignitaries have attested to & supported it, even though, it has butchered both justice & equity to such an extent that there is none second to it.
By the insistence of friends, a few lines are presented to the readers & the beauty is that in these lines the answer to the present day Deoband Code of conduct is given by citing examples from the reputable books written by the Ulema of Deoband.
Readers, it is humbly requested. Especially for the attention of Molvi Ihtisham-ul-Haq Sahib Thanvi, Molvi Mateen Sahib Khatib & all those subscribing to the Deobandi school of thought, that if shirk & kufr is really that which Dars-e-Tauheed brands as shirk & kufr, then, what is your opinion regarding those eminent Ulema of Deoband whose works you are about to encounter. Were they mushriks or Muslims?
Essence of the content of Dars-e-Tauheed
- None. Besides Allah Ta'ala, be he a Prophet, a saint, Jin or angel, has the power of benefit or harm or good & evil. So much so, that, to even believe & accept that Allah has granted these powers makes a person a mushrik. (Dars-e-Tauheed. p. 21)
- lf any person thinks that a Prophet, saint, leader, martyr or head of the saint also has the power of granting means either on their own accord or by the granting of such power by Allah Ta'ala becomes a mushrik' according to the Fools of Allah & the Health of the Prophet (Sallallahu Alaihi wa Sallam) ( Dars-e-Tauhid p. 7)
It is an astonishing fact how one becomes a mushrik if he believes & accepts that the various powers of benefit & harm' & good & bad are endowed by God? It is evident from this that the author & confirmers of Dars-e-Tauheed themselves do not understand the definition of Infidelity. If they do understand' then a humble request is made that they should please tell us whether the power of God comes from within Him or is it bestowed upon Him, If it is endowed upon Him (God forbid)' then, by whom? If the various powers abound from Himself, then, how does one become a mushrik by accepting & believing that Allah has granted these powers to the Prophets, saints, Jins & angels?
A Muslim with limited intelligence also acknowledges the fact that Allah Ta'ala has granted powers & authorities to the Prophets, saints, angels, jins & men according to their- status. Who can deny that the Prophets & saints have brought back to life the dead treated the sick & guided thousands from going astray & who dares to deny that the Angel of Death takes the life of all the living & that different angels are assigned the duties of management & catering of the world. For example! One angel is responsible for rain, another for wind, etc. Likewise none can dispute the fact that evens man has been granted the power to exercise good & evil & to cause others benefit or harm & it is on this choice of action, he is either rewarded or punished, or else, how can reward of punishment be meted out? But in the opinion of the author & supporters of Dars-e-Tauheed the aforementioned aspects are those of infidelity. The least that sliest people could do is to consider the practices of their noble leaders Consider the following:
That Hazrat Moosa (Alaihis Salam) had such power & strength that with a blow (slap) he could break the seven heavens to bits. (Faiz-ul-Bari - vol. 11 p. 476).
Moulana Muhammad Qasim Nanotvi, founder of Madarssa Deoband says:
The Prophet (Sallallahu Alaihi wa Sallam) is by virtue of himself a Prophet while the other prophets are prophets as a result of the bounty of our Prophet (Sallallahu Alaihi wa Sallam) but his own Prophethood is not the bounty of the others. (Tahzir-un-Naas p. 4).
The same Nanotvi Sahib elsewhere says:
that other prophets take bounty from the Prophet (Sallallahu Alaihi wa Sallam) & confer these favours upon their communities. (Tahzir-un-Naas. p. 29).
In a third place he says:
The other prophets are nothing but the projection & reflection of Muhammad (Sallallahu Alaihi wa Sallam) they have no excellence of their own. (Tahzir-un-Naas p. 29).
Moulana Shabbir Ahmad Sahib Usmani says:
According to great scholars, the eminent Prophets, even in their covenants (Promises) used to benefit from the Spirit of the last Prophet (Sallallahu Alaihi wa Sallam).
Moulana Zulfiqar Ali Sahib of Deoband says:
The Prophet (Sallallahu Alaihi wa Sallam) is the sun of bounty & perfection while all the other prophets are the moons & stars of that sun. Thus, as the moon brightens the night after the sun has set, with the light of the sun, these prophets. Before the advent of the Prophet (Sallallahu Alaihi wa Sallam) benefited from the Spirit of the Prophet (Sallallahu Alaihi wa Sallam) & guided their peoples, but when the Prophet (Sallallahu Alaihi wa Sallam) came into being all of them became subservient to the sun (i.e. the Prophet (Sallallahu Alaihi wa Sallam) In another place he states that the Prophet (Sallallahu Alaihi wa Sallam) is like an ocean of bounty & benefit to the creation. Elsewhere he says that the Prophet (Sallallahu Alaihi wa Sallam) elevates man in perfection to such degrees that man supersedes the angels. (Itar-ul-Warda Fi Sharhil Burda - p. 29).
Hazrat Hajee Imdadullah Muhajir Makki (Rehmatullah) one of the chiefs of Deoband & it's guide says: that a dervesh does not die. He merely passes from one place to another & benefit can be derived from the grave of such a dervesh in the same manner as when the dervesh was alive & in support he states that he (Imdadullah) used to derive benefit from the grave of his peer in the same way as he benefited when his peer was alive. (Imdad-ul-Mushtaq p.113).
In another instance, he states that my peer had a much-liked disciple who came to the tomb of the peer & pleaded that "O peer I am greatly perturbed & in dire need of bread, please oblige". A voice from the grave instructs him that everyday he will receive 2 Anas or 1/2 an Ana. One day Imdadullah Muhajir went to pay his tributes to the same tomb & there he met the same disciple who explained the entire details of the promise made by the dead peer. (Imdad-ul-Mushtaq p. 113).
Looking at the various incidents mentioned above. Are not these great Ulema Mushriks according to the prescriptions of the author & confirmers of Dars-e-Tauheed & if they are, then aren’t those who accept these learned men as Muslims, also Mushriks?
To call on & ask a Prophet or Wali for help
Shah Waliullah Sahib Muhaddith Dehlvi (Rehmatullah) makes the following invocations to the Prophet (Sallallahu Alaihi wa Sallam).
(Atyab-un-Naghm Fi Madahi Sayyidil Arab wal-Ajam - p. 22)
The same gentleman says in another place that when he presented himself at the Tomb of the Prophet (Sallallahu Alaihi wa Sallam) he proclaimed the Following:
"O Prophet of Allah, whatever Allah has granted you with, grant a little of it to me. I have come a long way for the love of you. You are a Mercy unto the worlds. Then there was a radiation & I experienced a bounty, which shrouded me in such a way that I became completely covered & the Prophet (Sallallahu Alaihi wa Sallam) made clear to me the secrets, elevated me & helped me & showed me the method of seeking aid when I needed it & he explained me how he answers when anybody sends Durood upon him & how happy he becomes when anybody praises him."
It was the practice of the Shah Waliullah to emulate & remember daily the practices of Shaikh Muhammad Ghous Gwalior (Rehmatullah Alayh) after seeking permission from his teachers.
Moulana Abu Tahir Madani shaikh & Shaikh Muhammad Saeed Lahori (Rehmatullah Alayh). In this (practice) is recorded the following.
"Call on Ali whose life is an open miracle. When you invoke him, he will help dispense all your difficulties." (al-Intibah Fi Salasil Auliya Allah. P. 138)
Hazrat Moulana Shah Abdul Aziz Sahib Muhaddith Dehlvi (Rehmatullah Alayh) says:
That if one knows that although all help comes from Allah, to call upon another for help is allowed. He says that Auliya & Prophets also sought help in this way. Thus if one asks for help from another, he is infect, asking for help from Allah. (Tafseer Azizi p. 10).
In Qasaid-e-Qasim page. 6. Molvi Qasim Nanotwi invokes the Prophet (Sallallahu Alaihi wa Sallam) to render help & assistance & he says that there is none better than the Prophet to ask help from.
Ashraf Ali Thanvi in an Arabic quartet says:
Yet in another place he (Ashraf Ali Thanvi) states:
Hazrat Haji Imdadullah Sahib Muhajir says:
And in his book Gulzar-e-Ma'rifat on page 4. Haji Imdadullah says
Gifts & Oblation for a Nabi or Wali
This aspect or practice is also condemned as shirk by the author of Dars-e-Tauheed. In fact those who partake in such a practice do so merely with the intention of sending blessings to the soul (ruh) of the Nabi or Wali & do not at any time associate the Wali or Nabi as partners to Allah. Therefore, such a practice is in no way shirk. Consider the following:
Hazrat Shah Waliullah Muhaddith Dehlvi (Rehmatullah Alayh) states that my father Hazrat Shah Abdur Rahim Sahib visited the tomb of Maghdum Shaikh Allah Diya (Rehmatullah Alayh). There came a time in the night that Maghdum Sahib asked those present to remain & have something (food) before going. Thus, Shah Abdur Rahim Sahib & his friends stopped at the tomb while the others went away. Witnessing this, his (Shah Abdur Rahim's) friends became displeased. At that moment a woman carrying a tray of rice & sweetmeat on her head came & said that I vowed that when my husband returns home! Will immediately entertain those folks sitting at the tomb of Maghdum Allah Diya with this food. So my husband has returned & I am fulfilling my vow. I wished that there be some one at the tomb who could partake from this food. (Thus they all ate). (Anfas-ul-Arifin p. 45)
This same Shah Waliullah Sahib (Rehmatullah Alayh) says in another place:
There is nothing wrong in preparing milk or rice (Kheer) when offering dua for the ruh (soul) of a great person, with the intention of sending reward (Sawab) to that person & it is permissible to eat such food. This food is also permissible for the rich to eat. (Zubdat-ul-Masaih p. 132)
In another instance he says: That if a person is in need of something, then he should recite Surah Alam Nashra 360 times & the same surah another 360 times & then recite Durood Shareef 10 times & end off with a little sweets on the name of Khwajagnan Chishti & state your needs to Allah. If you practice this act daily. Then Insha Allah you will achieve your purposed within a few days. (Intibabu Fi Salasili Auliya-Allah. p. 100).
Hazrat Shah Abdul Aziz Dehlvi (Rehmatullah Alayh) says:
The food that is cooked for the niaz (offering) of Imam Hassan & Hussain becomes a blessing if Surah Fatiha, Qul & Durood are read upon it. To eat such food is very meritorious. (Fatawa Aziziya p. 75).
Molvi Ismail Dehlvi, who is regarded by the Deobandi as a martyr says:
The food that is cooked for the niaz (offering) of Imam Hassan & Hussain becomes a blessing if Surah Fatiha, Qul & Durood are read upon it. To eat such food is very meritorious. (Fatawa Aziziya p. 75).
Student should first perform ablution (Wudu') & sit on his legs as in Namaaz & should offer fatiha for the founders of the Chishtiya school, Hazrat Khwaja Moinuddin Sanjari (Rehmatullah Alayh) & Hazrat Khwaja Qutbuddin Bakhtiyar Kaaki (Rehmatullah Alayh) & others. Then with great humility & sincerity he should with the intercession of these Auliya ask Allah to solve his problems. Thereafter, he should make Zikr with force (vigour). (Sirat Mustaqeem p. 111).
Elsewhere he states that when Sa'ad bin Mu'az's (Rehmatullah Alayh) mother passed away, he told the Prophet (Sallallahu Alaihi wa Sallam) that his mother did not have the opportunity of telling him (Muaz) anything before dying. If she had the opportunity, she would have requested something for me to do. If I now did anything, would it be beneficial to her The prophet (Sallallahu Alaihi wa Sallam) asked him to dig a well & say "This is for Sa'ad's mother". (Sirat Mustaqeem. p. 55).
Ashraf Ali Thanvi says:
That some people in Asia bought a piece of land & built upon it & made an offering to Haji Imdadullah. (Imdad-ul-Mushtaq p. 33).
When Molvi Sadiqul Yaqeen had completed the reading of the Masnvi Shareef, Haji Imdadullah Sahib ordered that sweetened milk (Sharbat) be prepared & dedicated to Moulana Rumi' by reciting surah Ikhlas 11 (eleven) times. He explained that offerings could be of two types, one that is only for Allah to show our weakness, gratitude & the other is to convey blessings to the servants of Allah. Such an act is permissible, why should people brand it as prohibited? (Imdad-ul-Mushtaq p. 92).
In another place he says that the practice of offering gifts & oblations is an old act. The people now - a - day prohibit it. (Imdad-ul-Mushtaq p. 92).
Molvi Rashid Ahmad Gangohi says:
That to offer blessings to great people as a gift is permitted & if offerings are made to dead Auliya with the intention of sending blessings to their souls, then, it is sadaqah - it is permitted. (Fatawa Rashidiya. p. 51).
Keeping the foregoing incidents in view what do the author & supporters of Dars-e-Tauheed, have to say about these great men? Are they not, according to Dars-e-Tauheed, Mushriks? Then, if they are, are not those who accept these Mushriks as Muslims also Mushriks?
To accept the Prophet (Sallallahu Alaihi wa Sallam)
As Omnipresent & Omniscient,
This aspect is also classified as Shirk in Dars-e-Tauheed though it is not because no Muslim believes that the Prophet (Sallallahu Alaihi wa Sallam) has the same attributes of Divinity as Allah. The meaning of "present & seeing this context means that the Prophet (Sallallahu Alaihi wa Sallam)" in Is present & seeing in a spiritual & resplendent (nur) form. With these qualities the Prophet (Sallallahu Alaihi wa Sallam) bears witness to everything.
Shah Abdul Aziz Sahib says:
in Tafseer-e-Azizi that the Prophet (Sallallahu Alaihi wa Sallam) by the light of his Prophethood knows the entire conditions of man. What religion he belongs to, to what degree he has reached in religion what is the reality of his Iman. What are his hindrances & progress. In short, the Prophet (Sallallahu Alaihi wa Sallam) knows your deeds & actions the good & the bad. Thus within the law, the Prophet (Sallallahu Alaihi wa Sallam) has been granted the right to be a witness of the world & it is of utmost importance. (Tafseer Azizi. p. 636).
Hazrat Shah Waliullah Muhaddith Dehlvi (Rehmatullah Alayh) says:
"Certainly all the blooming flowers are filled with the spirit of the Prophet (Sallallahu Alaihi wa Sallam) & the blessed spirit blows through them like a wind". (Fuyuz-ul-Haramain p. 28).
Molvi Muhammad Qasim Sahib says that in the ayat:
If you consider the words it becomes clear that the Prophet (Sallallahu Alaihi wa Sallam) is closer to the Muslims than their own souls. (Tahzir-un-Nass p. 10).
Molvi Shabbir Ahmad Sahib Usmani says:
in Tafseer-e-Azizi that the Prophet (Sallallahu Alaihi wa Sallam) by the light of his Prophethood knows the entire conditions of man. What religion he belongs to, to what degree he has reached in religion what is the reality of his Iman. What are his hindrances & progress. In short, the Prophet (Sallallahu Alaihi wa Sallam) knows your deeds & actions the good & the bad. Thus within the law, the Prophet (Sallallahu Alaihi wa Sallam) has been granted the right to be a witness of the world & it is of utmost importance. (Tafseer Azizi. p. 636).
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