al-Imam Ahmed Rida: The lies of the Deobandis


When these folk are helpless to do anything else, and cannot see a place to flee; and because Allāh táālā has not given them guidance to repent; and they do not refrain from uttering those blasphemies said against Allāh táālā and His Messenger sallAllahu alayhi wa sallam; nor withdraw insults that were published, nor proclaim this withdrawal, they resort to slander, which is the:

FIFTH SUBTERFUGE

This kind of behavior is described in the verse:

they seek to prevent from the path of Allah and wish to subvert it. (Sūrah Al-Aárāf, 7:45)

To thwart poor common folk from the path of Allāh and to instigate them, and seeking to pull wool over their eyes in broad daylight, they tell them: “What is the reliability of these scholars of Ahlu’s Sunnah? And what is the credibility of their fatāwā? These people do takfīr for even petty things and their machine always keeps churning out fatāwā of kufr. After all, they have declared Ismāýīl Dihlawī as kāfir; Maulvi Is’ĥāq[1] as kāfir; Maulvi Ábd al-Ĥayy[2] as kāfir…”

And those who have a greater degree of shame[3] add that MáādhAllāh! we have declared Shaykh Shāh Ábdu’l Ázīz, Shāh Walīyullah, Hājī Imdādullāh, Mawlānā Shāh Fađlu’r Raĥmān as kāfir[4]. And those who are beyond all bounds of shame, accuse us of saying – and I seek Allāh’s refuge from such thing, MáādhAllāh – that Shaykh Mujaddid e Alf-e-Sāni[5] was kāfir.

Wherever they see that someone has a special reverence for a certain personality, there they use his name and say that Sunnis have declared him a kāfir. This kind of defamation has reached such a state, that some esteemed and honorable[6] people went to Mawlānā Shāh Muĥammad Husayn Ilāhabādī and told him that we have said – and I seek Allāh’s refuge: MáādhAllāh, MáādhAllāh, MáādhAllāh – that Sayyidunā Shaykh al-Akbar Muhiyuddin Ibn al-Árabi [may Allāh sanctify his secret] is a kāfir. May Allāh táālā grant the noble Mawlānā lofty stations in paradise, that he acted upon this verse:

if a corrupt person comes to you with information, then validate it. (Sūrah Al-Ĥujurāt, 49:6)

and wrote to me enquiring whether this was true. I wrote an epistle refuting these false accusations titled Injā al-Barī án Waswās al-Muftarī[7], and dispatched it to the Mawlānā, who then sent the lying slanderer a present of lāĥawla[8].

It is thus they freely slander; and the answer to this is what your Lord Almighty has said:

verily, those who slander and make false accusations are those who have no faith (Sūrah Al-Naĥl, 16:105)

and He says:

and we send damnation upon liars (Sūrah Aāl Ímrān, 3:61)

O Muslims! It is not difficult to settle this gossamer deception and weak strategem; just ask those who claim such things for proof. Tell them, if you say that these people and úlamā have been ruled as kāfir, then do you have any evidence to show us where this has been said? Which is the book or booklet or fatwā or pamphlet in which it has been thus said?

If you have proof, then why are you holding it back? Show it to us, and if you cannot – and Allāh táālā knows that you cannot[9] – then see what the Qur’ān says about you being liars.

Your Lord Almighty says:

and if they cannot produce witnesses, then they are liars near Allah (Sūrah Al-Nūr, 24:13)

O Muslims! Where is the need to examine that which has been examined for ages? This has happened many times; that they have made such vociferous claims and when a Muslim has asked them for evidence, they have turned their backs and never again shewed their faces. Yet, for the shame they have – they do not let go of the repetend that is stuck on their lips; and why would they let go? After all, a drowning man will clutch at a straw. They use the only pretext that remains for them to draw a veil on the disbelief of those who insult Allāh and His Messenger; they keep repeating this constantly in the hope that unsuspecting common folk are brainwashed into believing that scholars of Ahlu’s Sunnah have this habit of making takfīr needlessly and carelessly; and they must have similarly ruled these blasphemers as kāfir[10].

[1] Maulvi Is’ĥāq Dihlawī was the maternal grandson of Shāh Ábd al-Ázīz Dihlawī and sympathetic to Ismāýīl Dihlawī’s ideas, though he did not outright reject taqlīd; author of Masāyil al-Arbaýīn.

[2] Alahazrat did not do takfīr of these people, even though Ismāýīl was the most deserving of being ruled kāfir for his ugly statements – and which Deobandis stoutly defend in the subcontinent.

[3] Said sarcastically; meaning, more shameless.

[4] Which is an obvious lie; not only were these úlamā respected by Alahazrat, this was even reciprocal in the case of Shāh Fađlu’r Raĥmān Ganj-Murādābādī who put his own turban on Alahazrat’s head. Moreover, Shāh Ábd al-Ázīz Dihlawī is the teacher/shaykh of Alahazrat’s own shaykh, Sayyid Aāl-e-Rasūl Mārahrawī, through whom Alahazrat narrates his sanad of ĥadīth; notably the ĥadīth musalsal bi’l-awwaliyyah, and which is narrated by Sayyid Ábd al-Ĥayy al-Kattānī through Alahazrat. See Fahras al-Fahāris, 179.

[5] The Reviver at the head of the Second Millenium – Shaykh Aĥmed Sirhindi and the head of the eponymous Mujaddidi-Naqshbandi order.

[6] And Brutus is an honorable man.

[7] Injā al-Barī án Waswās al-Muftarī [1310 AH].

[8] The phrase lā ĥawla wa lā quwwata illā billāh, which is also a prayer is recited to repel mischief and the devil. In Urdu idiom, ‘to give a present of lā ĥawlah’ means, that he dismissed the person and banished him like a devil. The Mawlānā thus chased away the lying and slandering devils.

[9] Because it does not exist.

[10] That is, they must have ruled them kāfir without properly investigating the issue; like Keller accuses Alahazrat of ‘making a mistake’ in the fatwā.

al-Imam Ahmed Rida, Tamhid e Iman (The Preamble to Faith), pp. 63 – 66

3 Responses to “al-Imam Ahmed Rida: The lies of the Deobandis”

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