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.”[1]
and Moulana Zakariyah (the author of
Fazaail-e-Aamaal) refers to him as,
“guide for humanity.”[2]
An
essay by Imdadullah Muhajir Makki
has been compiled in the English
translation of ‘Bahishti Zewar[3]
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 (sallallahu alaihi
wa-sallam). In these gatherings,
poetry in praise of Allah’s
Messenger (sallallahu alaihi
wa-sallam) is read and when the
crowd is signaled, everybody stands
(to greet the Messenger of Allah (sallallahu
alaihi wa-sallam)).[4]
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 (sallallahu alaihi
wa-sallam) 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.”[5]
Commenting upon music, which is
totally Haraam in Islam[6]
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.”[7]
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 (sallallahu
alaihi wa-sallam) 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.[8]
[3]
Bahishti Zewar is a highly
revered book of the Deobandis
written by Moulana Ashraf Ali
Thanvi. This book deals with
everyday Fiqh and is
traditionally given to brides as
part of their dower.
[4]
The pro-Deobandi Majlis Ulema of
South Africa says, “…The reason
behind the standing during
Milaad is the belief that
Rasoolullah presents himself at
such gatherings…” By this
belief, “The attribute of
omnipresence (present in all
places at all times) is bestowed
upon Rasoolullah.” The same
booklet declares, “…the Milaad
originated from the pagans.”
[All quotations from the
booklet, “What is Milaad?”
p.12., published by pro-Deobandi
Majlis Ulema of South Africa]
[5]
Bahishti Zewar (Eng. Trans.)
Part twelve, p.222.
[6]
The Messenger of Allah (sallallahu
alaihi wa-sallam) said:
“I forbid two voices, which are
imbecilic and sinfully
shameless: one is the voice (of
singing) accompanied by musical
instruments and Satan’s wind
instruments.”
[Related by al-Hakim]. The
Prophet (sallallahu alaihi
wa-sallam) warned the Muslims
against those who consider music
to be lawful, when he (sallallahu
alaihi wa-sallam) said, “There
will be people from my nation
[Muslims] who will seek to make
lawful: fornication, the wearing
of silk [for men], wine drinking
and the use of musical
instruments [ma’aazif]…. Then
Allah will destroy them during
the night causing the mountain
to fall upon them, while He
changes others into apes and
swine. They will remain in such
a state until the Day of
Resurrection.”
[Saheeh al-Bukharee, (Eng.
Trans.) vol. 7, 494 B]
The Sufis consider this Haraam
action as food of the soul: Abu
Bakr al-Kalabadhi said, ‘I heard
Abu’l-Qasim al-Baghdadi say,
“Audition is of two kinds. One
class of man listens to
discourse, and derives therefrom
an admonition: such a man only
listens discriminately and with
his hearten present. The other
class listens to music, which is
the food of the spirit and when
the spirit obtains its food, it
attains its proper station, and
turns aside from the government
of the body; and then there
appears in the listener a
commotion and a movement.” [The
Doctrine of the Sufis, p.164]
[7]
See Bahishti Zewar, Part twelve,
p.223, “Unity in Islam by Hazrat
Haji Imdadullah”.
Moulana Zakariyah has quoted
five page discussion in his book
“Mashaikh-e-Chist” from the
writing of Moulana Ashraf Alee
Thanvi’s by the name, “Haqqus
Sama.” The conclusion of this
discussion is that listening to
Samaa and music is permissible
for the Soofis with certain
conditions. [See,
Mashaikh-e-Chist (Eng. Trans.)
p.174.]
