Wahhabi Fitnah in the Indian subcontinent – 4

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Nazeer-e-Muhammadi, Khatme Nubuwat and the Athar of Ibn Abbas continued and answering a question about these issues,

Maulana Mu-hammad Qasim Nanotwi

wrote a book named “Tahzeerun Naas” in which he wrote:


The common folk, the general populace thinks that the meaning of the saying ‘RasulAllah saws is the Seal’ means that his time is after the time of the earlier prophets and that he is the last of all the prophets. However, people of discerning know that there is no speciality in being earlier or later.

Suppose if there is a prophet born ever after the time of RasulAllah sallallahu alayhi wa sallam, there shall be no difference in his being the Seal. So it wouldn’t make any difference if there is a prophet in his own time on a different planet, or even on this very planet


In a letter to Maulana Muhammad Fazil, Maulana Mu-hammad Qasim Nanotwi wrote:

“The meaning of Khatam al-Nabiyyin according to those who look at literal meanings is that the time of the Prophethood of Muhammad is after the time of the Prophethood of all other Prophets and that no other Prophet can come afterwards. However, you know that this is something in which there is neither praise nor any harm.” [1]

Maulana Ashraf Ali Thanwi writes:

“When Maulana Nanotwi wrote Tahzeerun Naas, nobody in the whole of India supported him, except Maulana Abdul Hay.”[2]

Maulana Muhammad Shah Punjabi, Maulana Fazle Majeed Badayuni, Maulana Hidayat Ali Barelwi, Maulana Faseehuddin Badayuni and Shaykh Muhammad Thanwi all wrote books against Tahzeerun Naas and strongly refuted its contents.

Hazrat Maulana Abdus Samee’ Bedil Rampuri
, Khalifa of Haji Imdadullah Muhajir Makki, wrote the famous book “Anwar-e-Sati’ah”.

In reply to this book, Maulana Khalil Ahmad Anbethawi Saharanpuri wrote “Baraheen-e-Qati’ah” which was endorsed by Maulana Rasheed Ahmad Gangohi. This book contains a paragraph which compares the blessed knowledge of Rasoolullah sallallahu ‘alaihi wasallam with that of the accursed Iblis in such heart wrenching words. He writes:

“The end result: One should ponder that by looking at the state of Shaytan and the Angel of death, and proving [similar] knowledge that encompasses the earth to the Pride of the world Sallallahu `alayhi wa sallam without any documentary evidence and merely by wrong analogy – if this is not polytheism, then which part of belief is this?

Because such extensive [knowledge] for the Angel of death and Shaytan is proved from absolute evidence [nuSuS e qaTyi`ah]. Where is any such absolute evidence to prove the extensiveness of the knowledge of the Pride of the world, sallallahu `alayhi wa sallam which refutes all absolute documents in order to prove one polytheistic belief?”

Baraheen-e-Qati’ah was written in 1303 AH (1885 C.E.) and there was great displeasure to it.

The Ulema of the Ahlus Sunnah opposed it and in 1306 H (1888 C.E.), a debate took place in Bhawalpur (Punjab) which was organised by Nawab Muhammad Sadiq Abbasi (Nawab of Bhawalpur).

This was the place where Maulana Khalil Ahmad Anbethawi worked. Maulana Mahmood Hasan Deobandi (Shaykh al-Hind) and Maulana Khalil Ahmad Anbethawi argued in favour of Baraheen-e-Qati’ah and for the Ahlus Sunnah, Maulana Ghulam Dastagir Qasuri was the debater. Shaykh al-Mashaikh Hazrat Shah Ghulam Farid was the judge for the debate.

The whole debate has been published as

“Taqdees al-Wakeel ‘an Tauheen al-Rasheed wa al-Khalil”.

The debate was a written one and the argument of Maulana Dastagir was this:

“My objection is that you have denied the vast knowledge of the most knowledgeable of creation sallallahu ‘alaihi wasallam and have shown his knowledge to be less than that of Shaytan. This is disrespect of the worst kind.”

Haji Imdadullah Muhajir Makki
and Maulana Rahmatullah Kairanwi supported the Ulema of the Ahlus Sunnah and favouring the stance of Maulana Dastagir, they both signed the Taqdees al-Wakeel. After seeing the signatures of Maulana Rasheed Ahmad Gangohi in favour of Maulana Khalil Ahmad Anbethawi, Maulana Rahmatullah Kairanwi wrote in refutation:

“I used to think of Maulana Rasheed Ahmad as “Rasheed” but he turned out to be other than this. He has tried hard to prove the knowledge of Rasoolullah sallallahu ‘alaihi wasallam to be less than that of Shaytan and has called it Shirk to believe otherwise.” [4]

In 1319 AH- (1901 C.E), Maulana Ashraf Ali Thanwi answered a question regarding ‘Ilm-e-Ghayb and published it as “Hifzul Iman”. In this book, he has compared the knowledge of Rasoolullah sallallahu ‘alaihi wasallam or to show its size or smallness to madmen and animals and has said there is nothing unique to Rasoolullah sallallahu ‘alaihi wasallam regarding this knowledge. The actual paragraph is this:

“And then, if it is correct to attribute the knowledge of the unseen (ilm ghayb) to be possessed by RasûlAllâh Sallallahu alayhi wa sallam, as Zayd says, then it remains to be asked, which one he refers to. Is it only a ‘part’ of it (baáĎ) or ‘complete’; if he refers to ‘part’, then what is extraordinary about RasûlAllâh in possessing it? Such knowledge of unseen is also possessed by all and sundry (zayd,amr); even infants, lunatics and all the animals and quadrupeds.”

The paternal grandson of Hazrat Sayyid Muhammad Jilani Qadri Hyderabadi, Sayyid Nazeeruddin son of Sayyid Moinuddin, expresses his disgust at this statement:

“Some people brought the book, ‘Hifzul Iman’ by Ashraf Ali Thanwi to my grandfather (Sayyid Muhammad Jilani Qadri) and asked about it. He read the book and said, “Molvi Ashraf Ali has written an utmost disrespectful thing about ‘Ilm-e-Ghayb”.

A few days after this, Molvi Ashraf Ali was sitting in Makkah Masjid in Hyderabad. My grandfather stood and expressed his disgust at the book and said, “This paragraph stinks of Kufr.”

A few days later, there was gathering of Ulema at the house of Maulana Hafiz Muhammad Ahmad (son of Maulana Muhammad Qasim Nanotwi). Since he had great affection for my grandfather he invited him too. At the gathering, the Ulema expressed their views on the paragraph in Hifzul Iman. My grandfather mentioned the disgust he felt and presented a fatwa against the book.

Then, some days after this,
my grandfather saw Sayyidina Rasoolullah sallallahu ‘alaihi wasallam in a dream. The dear Prophet sallallahu ‘alaihi wasallam expressed his happiness that my grandfather had refuted the book and had labelled it “Aqbah” (the most repugnant). Rasoolullah sallallahu ‘alaihi wasallam said, “I am happy with you. What do you wish for?” My grandfather replied that he wished that his remaining life would be spent in Madina and that he be buried in Madina. His wish was granted and he migrated to Madina thereafter. He spent ten years there and passed away there in 1364 AH. (1944 C.E) [5]

Hazrat Maulana Abul Khair Naqshbandi Mujaddidi Dihlawi was once resident in Kothi Ilahi Bakhsh, Meerut. During his stay, Hafiz Muhammad Ahmad, son of Maulana Muhammad Qasim Nanotwi, and Maulana Ashraf Ali Thanwi came to one of his gatherings.

A supporter of Maulana Ghulam Dastagir Qasuri read out the passage of Hifzul Iman. Hazrat Shah Abul Khair Dihlawi found it utterly displeasing and said:

“Is this service to the religion? Your elders were upon our path. Why did you oppose this?” Molvi Ashraf Ali Thanwi replied, “I have clarified this passage in another book of mine”. Shah Abul Khair answered, “So many people have diverged from the truth due to your book, what need remains of your clarification?”[6]

The beginning and the end of sectarianism is there for all to see.

Muhammad Husain (Raees Nahtor, Zila Bajnur) writes that when Shah Muhammad Isma’il Dihlawi reached Lucknow from Delhi with his supporters and began to preach his ideas:

“At the time, Maulana Abdur Rahman Wilayati was resident in Lucknow. He was famous for his miracles. Molvi Isma’il abstained from debate during this time. When he was about to leave, he said that the Ulema of Lucknow were very astray. He expressed his plan to return from Calcutta and do Jihad against these “astray” people. Molvi Abdur Rahman said, “My son! Whoever has intentions such as this does not return.”[7]

The ideology of Sayyid Ahmad Rae Barelwi and the writings of Shah Isma’il Dihlawi strayed away from the beliefs of the predecessors and the creed of Waliullahi family.

Pointing towards the consequences of this, Maulana Ubaidullah Sindhi clearly expresses his views:

“As time passed by, due to dissent from the original creed, instead of becoming a national movement for the Muslims, the Waliullahi movement became a platform for religious sectarianism. When connected with Sayyid Ahmad Shaheed, naturally, this sectarianism occurred and the other section of this movement, the Deoband movement, also caused the same result. Even today, the vast majority of Muslims is Barelwi which does not consider the two abovementioned movements as being anything less than Kufr.”[8]

The religious sectarianism that occurred in India after 1240 AH / 1825 CE, the reasons for it and the people behind it have been mentioned briefly.

A brief list of influential Sunni personalities is also presented.

13th Century Hijri

  • ‘Allama Abdul Ali Farangi Mahalli Lakhnawi (1144-1235 AH)
  • Shah Muhammad Ajmal Ilahabadi (1160-1236 AH)
  • Shah Anwarul Haq Farangi Mahalli (1159-1239 AH)
  • Shah Ghulam Ali Naqshbandi Dihlawi (1158-1240 AH)
  • Shah Abu Sa’eed Mujaddidi Rampuri (1196-1226 AH)
  • Shah Sayyid Aale Ahmad Qadri Barkati Marahrawi (1160-1262 AH)
  • Shah Abul Hasan Fard Phulwarwi (1191-1265 AH)
  • Shah Ahmad Sa’eed Mujaddidi Rampuri (1217-1277 AH)
  • ‘Allama Fazl-e-Haq Khayrabadi (1212-1278 AH)
  • ‘Allama Abdul Haleem Farangi Mahalli Lakhnawi (1209-1285 AH)
  • ‘Allama Fazle Rasool Uthmani Qadri Badayuni (1213-1289 AH)
  • Shah Aale Rasool Ahmadi Qadri Barkati Marahrawi (1209-1296 AH)
  • Maulana Naqi Ali Barelwi (1246-1297 AH)

and many others, may Allah be pleased with them all.

14th Century Hijri

  • Maulana Abdul Hay Farangi Mahalli Lakhnawi (1264-1304 AH)
  • Mufti Irshad Husain Mujaddidi Rampuri (1248-1311 AH)
  • Maulana Fazle Rahman Ganj Muradabadi (1208-1313 AH)
  • Maulana Ghulam Dastagir Qusuri Lahori (d. 1315 AH)
  • Maulana Abdul Qadir Uthmani Qadri Barkati Badayuni (1253-1319 AH)
  • Maulana Hidayatullah Rampuri Jaunpuri (d. 1326 AH)
  • Maulana Khairuddin Dihlawi (d. 1326 AH)
  • Maulana Ahmad Raza Hanafi Qadri Barkati Barelwi (1272-1340 AH)
  • Shah Abul Khair Naqshbandi Dihlawi (1272-1341 AH)
  • Sayyid Shah Ali Husain Ashrafi Kachochawi (1266-1355 AH)
  • Shah Mihr Ali Golrawi Punjabi (1274-1356 AH)

and many others, may Allah be pleased with them all.