|
Important Clarification
6 Rabee’ul Awwal 1438/6 Dec 2016. Due to the letters and questions regarding some of the incorrect ideologies and thoughts and the questionable Bayaans of Janaab Moulana Saad Saheb Kandhelwi received from within the country as well as from beyond, with the signatures of senior Asaatizah Kiraam and the panel of Muftis, an official stance has been taken. However, before releasing this document, it was brought to our notice that a delegation wishes to come to Darul-Uloom and discuss matters on behalf of Moulana Muhammed Saad Saheb. Hence, the delegation came and delivered the message on behalf of Moulana Muhammed Saad Saheb that he is ready to make Rujoo’ (retract). Therefore, the unanimous stance was sent with the delegation to Moulana Muhammed Saad Saheb. A reply was then received from him, however, Darul-Uloom Deoband was not satisfied with his reply completely, upon which some explanation was sent to Moulana Muhammed Saad Saheb in the form of a letter. In order to protect the blessed effort of Tableegh started by the Akaabir Ulema of Darul-uloom Deoband from becoming mixed up with incorrect ideologies, to keep it on the pattern of the Akaabir and also in order for its benefit and to keep the reliance of the Ulema-e-Haq upon this effort, it is regarded as a Deeni responsibility to present our unanimous standpoint to the Ahl-e-Madaaris, Ahl-e-Ilm and the unbiased people. May Allah Ta’ala protect this blessed effort in every way and grant all of us the ability to remain ideologically and practically on the path of truth. بسم الله الرحمن الرحيم Recently a request has been received from many Ulema and Mashaaikh that Dar-uloom Deoband present its stance regarding the ideologies of Moulana Muhammed Saad Saheb khandhelwi. Very recently, letters have been received from the reliable Ulema of Bangladesh and some Ulema from our neighbouring country (Pakistan), together with which various Istiftaas [requests for Fatwas] have come to the Darul-Ifta at Dar-uloom Deoband from within the country. Without getting involved in the disagreements within the Jamaat and the administrative matters, we wish to say that since the last few years, the ideologies of Moulana Muhammed Saad Saheb khandhelwi were received in the form of letters and Istiftaas. Now, after investigation, it has been proven that, in his Bayaans, incorrect or unfavourable explanation of the Qur’aan and Hadeeth, incorrect analogies and Tafsir bir Raay[interpretations based on self-opinion in conflict with Qur’an and Hadith] are found. Some statements amount to disrespect of the Ambiyaa’ (alayhis salaam) whilst many statements are such, wherein he moves beyond the bounds of the majority and Ijmaa’ of the Salaf. In some Fiqhi matters also, without any basis, he contradicts the unanimous Fatwa of reliable Darul-Iftas and emphasises his new view upon the general people. He also stresses upon the importance of the effort of Tableegh in such a manner that other branches of Deen are criticised and belittled. The method of doing Tableegh by the Salaf is also opposed, due to which the respect of the Akaabir and Aslaaf is lessened, rather, they are belittled. His conduct is in stark contrast to the previous Zimm-e-Daars of Tableegh, viz; Hazrat Moulana Ilyas Saheb (rahmatullahi alayh), Hazrat Moulana Yusuf Saheb (rahmatullahi alayh) and Hazrat Moulana In’aamul Hasan Saheb (rahmatullahi alayh). Hereunder are some of the quotations we have received from the Bayaans of Moulana Muhammed Saad Saheb which have been proven to have been said by him: * “ Hazrat Moosa (alayhis salaam) left his nation and went in seclusion to engage in Munaajaat with Allah Ta’aala, due to which 188 000 individuals went astray. The Asl was Moosa (alayhis salaam), he was the Zimme-Daar. The Asl was supposed to remain. Haroon (alayhis salaam) was a helper and partner.” * “Naql-o-Harkat is for the completion and perfection of Taubah. People know of the three conditions of Taubah, they don’t know the fourth. They have forgotten it. What is it? Khurooj! [i.e. coming out specifically for Tabligh]. People have forgotten this condition. A person killed 99 people. He first met a monk. The monk made him despair. He then met an Aalim. The Aalim told him to go to a certain locality. This killer did Khurooj, therefore Allah Ta’aala accepted his Taubah. From this it is understood that Khurooj is a condition of Taubah. Without it, Taubah is not accepted. People have forgotten this condition. Three conditions of Taubah are mentioned. The fourth condition, i.e. Khurooj is forgotten.” * “There is no place for getting Hidaayat except the Masjid. Those branches of Deen where Deen is taught, if their connection is not with the Masjid, then, by the oath of Allah Ta’aala there will be no Deen in it. Yes the Ta’leem of Deen will take place, not Deen.” (In this quotation, by connection with the Masjid, his intention is not going to perform Salaah in the Masjid. This is because he said this while talking about the importance of the Masjid and talking about Deen only after bringing a person to the Masjid. He said it while speaking about his specific ideology, the details of which is in the audio. His ideology is thus: to speak about Deen outside of the Masjid is contrary to the Sunnah, and contrary to the manner of the Ambiyaa’ (alayhis salaam) and the Sahaabah (radhiyallahu anhum)) * “To teach Deen for a wage is to sell Deen. People who commit Zina will enter Jannah before those who teach Qur’aan for a wage.” * “According to me Salaah with a camera phone in ones’ pocket is invalid. Get as many Fatwas as you want from the Ulema. Listening to and reciting Qur’aan on a camera phone is a disgrace to the Qur’aan, there will be no reward for it. A person will be sinful by doing so. No reward will be attained. Because of doing so Allah Ta’aala will deprive one from the ability of practising on the Qur’aan. Those Ulema who give the Fatwa of permissibility in this regard, according to me they are Ulema-e-Soo, Ulema-e-Soo’. Their hearts and minds have become affected by the Christians and Jews. They are completely ignorant Ulema. According to me, whichever Aalim gives the Fatwa of permissibility, by Allah Ta’aala his heart is devoid of the greatness of the Kalaam of Allah Ta’aala. I am saying this because one big Aalim said to me: “What is wrong with it?” I said that the heart of this Aalim is devoid of the greatness of Allah Ta’aala even if he knows Bukhari. Even non-Muslims may know Bukhari.” * “It is Waajib upon every Muslim to read the Qur’aan with understanding it. It is Waajib. It is Waajib. Whoever leaves out this Waajib act will get the sin of leaving out a Waajib act.” * “I am astonished that it is asked: “With whom do you have Islaahi Ta’alluq?” Why is it not said, that my Islaahi Ta’alluq is with this effort? My Islaahi Ta’alluq is with Da’wat. Have Yaqeen that the A’maal of Da’wat is not just enough for reformation, rather, it guarantees reformation. I have contemplated deeply, this is the reason why those involved in the effort do not stay steadfast. I am saddened over those people who sit here and say that six points is not complete Deen. The person who himself says his milk is sour cannot do business. I was completely shocked when one of our own Saathis asked for leave for a month saying that he wanted to spend I’tikaaf in the company of so and so Sheikh. I said that until now you people have not joined Da’wat and Ibaadat. You have spent at least 40 years in Tableegh. After spending 40 years in Tableegh a person says that he wants leave because he wants to go for one month I’tikaaf. I said that the person who requests leave from Da’wat in order to do Ibaadat, how can he improve his Ibaadat without Da’wat? I am saying it very clearly that the difference between the A’maal of Nubuwwat and the A’maal of Wilaayat, the difference is only that of not engaging in Naql-o-Harkat. I am saying it extremely clearly that we do not make Tashkeel to merely go out to learn Deen, because there are other avenues of learning Deen. Why is it necessary to go out in Tableegh only? The object is to learn Deen. Learn in a Madrasah. Learn in a Khaanqah.” Some quotations from his Bayaans have also been received from which it becomes apparent that Moulana Muhammed Saad Saheb khandhelwi regards the vast meaning of Da’wat to be confined to the current form present in the Tableegh Jamaat. Only this form is expressed as the manner of the Ambiyaa’ (alayhis salaam) and the Sahaabah (radhiyallaahu anhum). Only this specific form is regarded to be Sunnah and the effort of the Ambiyaa’ (alayhis salaam), whereas it is the unanimous viewpoint of the majority of the Ummah that Da’wah and Tableegh is a universal command, regarding which the Shariah has not stipulated any specific form, which, if left out, will equate to leaving out the Sunnah. In different eras Da’wat and Tableegh took on different forms. In no era was the divine command of Da’wat completely ignored. After the Sahaabah (radhiyallahu anhum), the Taabi’een, Tab-e-Taabi’een, A’immah Mujtahideen, Fuqahaa’, Muhadditheen, Mashaaikh, Awliyaa’ of Allah and in recent times our Akaabir made an effort in different ways to bring Deen alive on a global scale. In order to maintain brevity we have only mentioned a few things. Besides these, many other points have been received that go beyond the scope of the Jumhoor Ulema and have taken the shape of a new ideology. These things being incorrect is very apparent, therefore, a detailed treatise is not required here. Before this, on numerous occasions, attention was drawn to this in the form of letters sent from Darul-Uloom Deoband. It was also brought to the attention of the delegations from “Bangla Wali Masjid” on the occasion of the Tableeghi Ijtimaa’. To date no reply to the letters was received. Jamaat-e-Tableegh is a purely Deeni Jamaat, which cannot be left to operate in a manner that is ideologically and practically apart from the majority of the Ummah and the Akaabir (rahmatullahi alayhim). The Ulema-e-Haq can never be unanimous nor can they adopt silence over disrespect to the Ambiyaa’ (alayhis salaam), deviant ideologies, Tafsir Bir Raay and whimsical explanation of the Ahaadeeth and Aathaar, because, these types of ideologies will later on cause the entire group to deviate from the path of truth as has happened to some Deeni and Islaahi Jamaats. This is why we consider it our Deeni responsibility to inform the Ummah in general and the Tableeghi brothers specifically in light of these points that:- The influential and accomplished Zimme-Daars of Jamaat who are moderate and composed also wish to turn our attention that an effort needs to be made that this Jamaat which was established by the Akaabir be kept upon the pattern of the majority of the Ummah and that of the previous Zimme-Daars. An effort also needs to made so that the incorrect ideologies of Molvi Saad that have spread amongst the general masses may be rectified. If immediate action is not taken, there is fear that a great portion of the Ummah, which is affiliated to the Tableegh Jamaat will succumb to deviance and take on the form of a Firqah Baatilah. We all make Du’aa that Allah Ta’aala protect this Jamaat and keep the Jamaat-e-Tableegh alive and flourishing with Ikhlaas upon the manner of the Akaabir. Aameen. Thumma Aameen. Note: These types of inappropriate statements were made previously by some individuals connected to the Tableegh Jamaat, upon which the Ulema of that time, for example, Hazrat Sheikhul Islam (rahmatullahi alayh) etc. cautioned them after which those individuals desisted from such statements. Now, however, the Zimme-Daars [i.e. the leaders of Tabligh Jama’at] themselves are saying such things, rather, even worse things are being said, as is apparent from the above quotations. They were cautioned, however, they did not heed the caution, due to which this decision and Fatwa is being approved, in order to save the people from deviance. END OF STATEMENT FROM DARUL ULOOM DEOBAND The original Urdu version is available at this link: |
In the 20th century era, Tablighi Jamat has been the most successful Muslim revivalist movement. It was architected and painstakingly nourished by Hazrat Maulana Ilyas (ra) in 1927, British India. Later it was polished and documented by a bunch of scholars like Hazrat Maulana Mohammad Yusuf (ra), Hazrat Maulana Mohammad Zakariya (ra) and Hazrat Maulana Inamul Hasan (ra) during their tenures as Amir (leader) or mentor. Stalwart scholars like Hazrat Maulana Syed Abul Hasan Ali Nadwi (ra) and Hazrat Maulana Manzoor Ahmad Nomani (ra) have penned down books and jeweled this movement with the Qur’an and Sunnah.
This movement has been playing a central role in spreading Islam and reviving its core values among the Islamic faith holders, particularly in the grass root level, for last one century. It has a door to door approach from a humble peasant to a high profile intellectual. The Jamat said to be subscribed, undocumented, by more than 200 millions adherents in 213 countries of the world, spreading across all the continents. Maulana Tariq Jamil and likes are some of the present Tablighi scholars who attract thousands across the world from all spectrums of life by their preaching.
Jamat at-Tabligh or Tablighi Jamat is an offshoot of Deoband School of Thoughts. The members of Jamat have always been very simple, pious and sincere. They are also called as Allahwale (Godly people) by commoners for their down to earth attitude, out of controversy working style, and for their deeds but for Allah only. Their aim is to please Allah alone and make their, and their fellow believers’ lives in hereafter better. The movement has always been exceptionally peaceful – spreading peace and inviting people towards the Masjid are the principal themes of Tablighi Jamat. The method of reformation introduced and practiced by the movement is unparalleled and very close to the ways of Prophet Mohammad (saws).
The Jamat does not maintain a register, nor a membership receipt or a bank account.
However, its members travel village to village, city to city, country to country and even from continent to continent, and they stay 3 days, 40 days, 4 months and even one year out of home. They spend millions as necessary expenses on travel and food but from their own pockets. ‘Apni Jaan, Apna Maal aur Apna Waqt’ (personal presence, own wealth and own time) is a tagline prerequisite for the members to sacrifice for their self-purification and better understanding of practical Islam.
The Jamat functions on the basis of Mashwara (mutual consultation) thus; it does not have formal office bearers as in other organizations. It does not have a president, nor a secretary or a treasurer; it is not a registered body either anywhere in the world.
In the early days, Hazrat Maulana Muhammad Ilyas Kandhlawi (1886 – 1944) being the founder was leading the movement and thus was the Amir-e Jamat. Prior to his death, he and his close mates unanimously suggested for Maulana Mohammad Yusuf (ra) as leader of the movement. The 2nd Amir-e Jamat – Hazrat Maulana Muhammad Yusuf Kandhalvi (1917 – 1965) led the movement successfully and in his tenure he compiled the famous book Hayatus Sahab. In his period, the mission of Tablighi Jamat reached beyond the shores of Indian Ocean and touched Atlantic, Pacific and Southern shores successfully.
After the demise of Hazrat Maulana Yusuf (ra), Shaikhul Hadith Hazrat Maulana Mohammad Zakariya (ra) (1898 – 1982), the author of many Hadith books including famous Fazail-e A’mal, following a Mashwara (meeting) and advices from senior members of the Jamat, has appointed Hazrat Maulana Inamul Hasan (ra) as 3rd Amir-e Jamat. Hazrat Maulana In`amul Hasan Kandhlawi (1965 – 1995) led the movement supremely well and protected it from disputes. Since the work reached far and wide and in every nook and corner of the world, he made a Shura (an executive body) in every country for smooth functioning of the mission.
In some countries the Shura was formed with an Amir and in some other countries the Shura was without any Amir due to logistic reasons. Similarly all local and state workers and even workers from countries where members of the Jamat were not in big numbers were asked to appoint an arbitrator or Aimr-e Mashwara for their regular Mashwara or consultation on business of Jamat from Masjid level, to district, to state and even in some cases to country level work. The Amir-e Mashwara or the local Amir is selected by Mashwara itself, with opinions from all present in the meeting as the first assignment, for a limited time period only; and it goes on transferring to others by turn.
Hazratji Maulana Inamul Hasan (ra) has also formed a Shura or an executive body for Tabligh headquarter at Hazrat Nizamuddin Markaz, New Delhi which consisted of 10 members to observe and promote the growing activities of Jamat throughout the world.
Thus he firmly established the Shurai Nizam or the consultative system of functioning in Tablighi Jamat in his life time. And all Shura bodies from Masjid level to country level smoothly kept on working under his patronage.
Following the sad demise of Hazrat Maulana Inamul Hasan (ra) in 1995, this Shura system went on fulfilling the noble responsibility of Dawah and Tabligh across the globe on the marked lines set by the three predecessors till 2015. However, during this long period between 1995 and 2015 most of the members of the Shura Body have passed away.
In the meantime, following the death of Hazrat Maulana Zubairul Hasan Kandhlawi (1950 – 2014), one of the most senior Shura members, controversies among his followers and the followers of Hazrat Maulana Muhammad Saad Kandhalawi, another senior most Shura member, started to surface in Public. Therefore, all the senior members of the Jamat from around the world held a meeting last year on 16th November, 2015 at Raiwind Markaz, Lahore, Pakistan to fill up the eight vacant places in the Worldwide Shura Body.
The meeting at Raiwind passed some important resolutions, copy is available with us, for the smooth functioning of this great revival mission worldwide. Most importantly, the Tablighi Mashwara or the meeting at Raiwind emphatically resolved to continue its business on the Shura (consultative) system only and negated a particular Amir or leader for future.
As per the Mashwara and following opinions and suggestions from all seniors of the Jamat present, the meeting resolved that the present Shura Body would consist of 13 members. (1) Haji Abdul Wahab from Pakistan, the most senior member alive, who has been working with Tabligh ever since its inception, (2) Maulana Mohammad Saad, India, (3) Maulana Ibrahim Dewla, India, (4) Maulana Ahmad Lat, India, (5) Maulana Mohammad Yaqoob, India, (6) Maulana Mohammad Zuhairul Hasan, India, (7) Maulana Nazrur Rahman, Pakistan, (8) Maulana Abdur Rahman, Pakistan, (9) Maulana Ubaidullah Khurshid, Pakistan, (10) Maulana Ziaul Haq, Pakistan (11) Qari Mohammad Zubair, Bangladesh, (12) Maulana Rabiul Haq, Bangladesh, (13) Janab Wasiful Islam, Bangladesh. International Tablighi Shura body thus comprises 5 each members from India and Pakistan and 3 from Bangladesh.
The meeting also resolved that these members would follow and protect the noble method of the functioning of Jamat and if they need to add any member in the Shura or make any changes, whatsoever, they would do it with mutual consultation (Mashwara) and no major decision in the policy matter should be taken in Nizamuddin Markaz, India, Raiwind Markaz, Pakistan or in Kokrail Markaz, Bangladesh in autonomy without the Mashwara with existing Shura body. The meeting also resolved that in future when any member of this Shura passes away, a new member would be selected by the Rai (opinion) of two third members of the present Shura – thus making 2/3 as quorum of the present Alami Tablighi Shura (International Executive Body of Tablighi Jamat). The meeting minutes also noted that the meeting was deliberating and passing these resolutions to protect the Shurai Nizam of the work and to keep this noble mission collective one for whole of the world.
Maulana Mohammad Saad of India allegedly did not accept the above resolutions thus not singed on the document. Sadly, he disagreed with that Shura and declared himself as Amir-e Jamat, an audio clip viraled on social media reportedly from him, at least confirms this. As a consequence, Jamat members at Hazrat Nizamuddin Markaz, India divided into two – some supporting Maulana Mohammad Saad and some others are supporting Maulana Mohammad Zuhairul Hasan, a supporter of Alami Shura and son of former senior member Hazrat Maulana Zubairul Hasan.
The followers of both the individuals are taking extreme views. The situation is worsening each passing day. They are even taking laws in their hands and resorting to violence. All peace talks, sacrifices for each other, love and respect for fellow human, let alone your own brother in the work of Dawah, seem to be the stories of past! All the bad news are continuously coming from inside Nizamuddin Markaz for last several months.
Common followers, friends and well-wishers of Tabilighi Jamat are very anxious over this adverse situation at their world headquarter. Intellectuals, media and local administration, initially ignored it, as trivial rifts are common in every organization but on 19th June 2016, (13th Ramadhanul Mubarak) this rift took an extremely serious and ugly turn when some supporters of one of the individuals attacked their opponents with lethal weapons following a short argument on a petty issue over Iftar mat. 15 people were reportedly injured; some of them were very serious, admitted in AIIMS, New Delhi. Some of the very senior members, who support Alami Shura, have received death threat; their rooms were reportedly smashed. They left Nizamuddin Markaz putting the blame over Maulana Saad’s supporters, the letter addressed to Maulana Mohammad Saad dated 19 June, 2016 by Dr. Sanaullah Khan with sorrow and anguish indicates this.
It is time, rather it is a clarion call for ulama of Deoband, Kandhla, Mazahir, Nadwa and senior members of Jamat from Aligarh and across the world to come forward and settle the dispute before it is too late. The most successful movement of 20 century Islam – Tablighi Jamat is at the crossroad. It is here, it may take a serious but ugly turn.
[M. Burhanuddin Qasmi is Editor of Eastern Crescent and Director of Markazul Ma’arif Education and Research Centre, Mumbai.]
