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Deobandi Sufism refers to a spiritual tradition that combines elements of the Deobandi movement with the mystical teachings of Sufism. The Deobandi movement originated in the Indian subcontinent in the 19th century and is known for its conservative, puritanical approach to Islam. Sufism is a mystical form of Islam that emphasizes the pursuit of inner spiritual knowledge and the cultivation of a direct personal relationship with God. While some scholars have argued that Deobandi and Sufi beliefs are incompatible, others have pointed out that many Deobandi scholars and practitioners have incorporated Sufi teachings into their spiritual practices. Some Deobandi Sufis emphasize the importance of Dhikr, the teachings of Sufi masters, and the cultivation of inner spiritual states such as love, humility, and detachment. Imdadullah Muhajir Makki is regarded as the father of Deobandi Sufism. Ashraf Ali Thanwi and Hussain Ahmed Madani are two foremost Sufis of Deobandi Sufism.

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Tasawwuf is an important branch of Islam, dealing with purification of the internal illnesses (like pride, jealousy, love for name and fame, love for wealth, excessive anger, etc.), imbibing of beautiful character (like the love and fear of Allah, sincerity, generosity, humility, etc.), and attaining nisbat (connection), love and recognition of Allah. Just as the Sahabah acquired outward knowledge from Nabi, which was transmitted to us via the Ulama and fuqaha, the Sahabah � acquired this branch of knowledge and transmitted it to us via the Sufiyaa. However, as time passed after the era of Nabi �, many innovations crept into Tasawwuf. Throughout the centuries, the reliable and genuine Ulama, Sufiyaa and Da’ees (propagators) always separated the objectives from mere customs and rituals, sifted the truth from falsehood and reformed the people’s belief regarding the reality of tasawwuf. Clear examples of this are found in ‘Ghunyatut Taalibeen’ and ‘Futuhul Ghayb’ of Shaykh Abdul-Qaadir Jilani, in ‘Awaariful Ma’arif’ of Shaykh Shihaabud-Deen Suharwardi, in the ‘Maktoobaat’ (letters) of Mujaddid Alf Thaani, in the works of Shah Waliullah Dehlawi and in ‘Siraate-Mustaqeem’ of Sayyid Ahmad Shaheed. In a similar manner, the Ulama of Deoband paid special attention to this branch of Islamic knowledge, so that the focus on the objectives was not lost. Regarding tasawwuf, we encounter three groups of people; For one group, tasawwuf is something alien to Islam, something fabricated by some deviant mystics (sufis), which has absolutely no basis in sharīʿah. This is largely due to their lack of knowledge regarding the shar’i standpoint regarding tasawwuf, and their misgivings are generally founded on the excesses and innovations of many deviant and misguided individuals who claim to be adherents of tasawwuf, but are in reality the slaves of their whims and desires, who ply their trade under the guise of their own concocted version of tasawwuf. Then there are the second group of people who we will find on the other extreme. They are under the false impression that, once a certain level of love and recognition has been acquired, the shari’ah then becomes irrelevant. This group is more dangerous than the former because such beliefs often take a person out of the fold of Islam. For them, Deen consists mainly of dhikr and wazaa’if, coupled together with various other forms of innovations and customs, very often imbibed from other religions due to frequent intermingling. Between these two extremes, we find a group of people who have drawn the middle path, combining both shari’ah (the external acts of worship) and tariqah (tasawwuf - the internal acts of worship).At the same time, they shun all forms of rituals and customs which are foreign to the teachings of Islam. It is this very moderate path that the Ulama of Deoband have adopted with regards to the various aspects of tasawwuf. From the Ulama of Deoband, Maulana Rashid Ahmad Gangohi (the khalifa and spiritual successor of Haji Imdaadullah Muhaajir Makki) and his spiritual successors had weeded out many innovations which had crept into tasawwuf, through their writings, teachings and practical example. This effort was then further enhanced by the writings, teachings and practical example of Maulana Ashraf Ali Thanwi (also a khalifa and spiritual successor of Haji Imdaadullah Muhaajir Makki), who fully explained and proved tasawwuf in the light of the Qur’aan and Ahaadith of Nabi andestablished that tasawwuf is an inseparable part of Deen. Later, Maulana Muhammad Zakariyya Kandehlawi (the khalifa and spiritual successor of Maulana Khalil Ahmad Saharanpuri), who emphasized the importance of this field, dedicated the last portion of his life to bringing alive the true teachings of Tasawwuf for which he travelled the world. Hundreds of great Awliyaa were produced from amongst the Ulama of Deoband, who taught unadulterated pure Tasawwuf and propagated it far and wide. Khanqas (centres for the treatment of spiritual ailments) were established in Thanabowan, Deoband, Gangoh, Raipur and many other areas, towards which multitudes of people would flock for spiritual treatment and to adopt the company of these great luminaries of Tasawwuf. Shaykhul Hadith Maulana Muhammad Zakariyya Kandehlawi has mentioned the following regarding Tasawwuf and our Akaabir (pious predecessors): Tasawwuf was an extremely important activity of our pious predecessors. These great personalities on the one hand were true followers and vicegerents of the fuqaha-mujtahideen and muhadditheen in the sciences of Fiqh and Ahaadith, and on the other hand in the field of tasawwuf they had followed in the footsteps of Junayd Baghdadi and Imaam Shibli. These great luminaries engaged in tasawwuf within the limits defined by Fiqh and Hadith, and both verbally and practically demonstrated that this blessed science is in reality a science established from Qur’aan and Hadith, whilst simultaneously putting a nail in the coffin of those customs and innovations which found their way into this blessed science through the passage of time. Today, there are certain ignorant people who, if they have not regarded Tasawwuf as something which is completely against Shari’ah, then they have regarded it as something totally separate from it. This is a severe transgression of the limits and is complete ignorance. Let us now analyse a few pertinent issues of Tasawwuf, and appreciate the moderate stance that the Ulama of Deoband have adopted.

Definition[edit]

Maulana Rashid Ahmad Gangohi had written, during his early days, the summary of Tasawwuf on a small piece of paper in the Arabic language: The knowledge of the Sufis is the knowledge of the outer (zaahir) and inner (baatin) aspects of Deen and strong conviction (yaqeen (also known as ihsaan)) which is the loftiest form of knowledge. Their condition is that they have reformed their character and humble themselves before Allah at every moment. The aim of Tasawwuf is to imbibe within oneself the attributes of Allah (Takhalluq bi Akhlaaqillah), to rid himself of his own intentions and wishes (by making them subservient to the wishes of Allah) and to be busy with that which pleases Allah. The akhlaaq (character) which they strive to attain is the very akhlaaq of Rasulullah � , regarding which Allah has stated, “Verily, you are on the highest pinnacle of great character”, regarding which the Hadith declared “The character of Rasulullah � was (the practical demonstration of) the Qur’aan.” The details of their character is as follows: 1) Humility (tawaadu’), the opposite of pride (kibr). 2) To treat all courteously (mudaraat) and to bear patiently their harm. 3) To treat all with gentleness (rifq) and good character, avoiding anger and rage (ghadhab and ghaidh). 4) To be sympathetic (muwaasaat) and to give others pref89erence (ithaar) over oneself due to overwhelming kindness towards the creation i.e. to accord preference to their rights over one’s desires. 5) Generosity (sakhaa). 6) Overlooking and forgiving others (tajaawuz and afw). 7) To be cheerful and smiling. 8) To be soft and kind. 9) To abstain from rudeness (ta’assuf), and formalities (takalluf). 10) Spending, avoiding stinginess and hoarding. 11) Trust in Allah (tawakkul). 12) To be content (qana’ah) with little of the world. 13) Abstention (wara’) 14) To avoid arguments (miraa’), fights (jidaal) and criticizing (itaab), except to establish the truth. 15) To be devoid of ill-feelings (ghill), hatred (hiqd) and jeal- ousy (hasad). 16) To be free from love of wealth (maal) and fame (jaah). 17) Fulfilling promises (wafaa). 18) Forbearance (hilm). 19) To be calm and composed (anaat). 20) To love and befriend your (Muslim) brothers, and to dis- associate with those of other creeds. 21) To be grateful (shukr) to your Benefactor. 22) To sacrifice your honour (bazlul jaah) for the good of the believers. A Sufi is one who reforms his external and internal character. Tasawwuf is all about adab (etiquette). The adab of Allah is to 90turn away from all besides Him, out of shame, admiration and fear for Him. The worst of sins is (to obey) the whispers of one’s evil desires (hadeethun nafs), which causes spiritual darkness (zulmah) to spread (in the heart). Qari Muhammad Tayyib Sahib wrote regarding shari’ah and tariqah: The Ulama of Deoband accept and acknowledge the institution of perfection of character and purification of the soul through the medium of bayʿah (the pledge of allegiance). However, tariqah, which has been passed on from bosom to bosom, is no separate entity from dīn. The internal and characteristic aspect of shari’ah is termed as tariqah. This is the path which is treaded for the rectification of the heart. The principles thereof have been proven from the Noble Qur’aan and Sunnah. However, those customs, unprincipled ways and fabricated methods which are alien to Deen, are not regarded as tariqah. To accept these ways is contrary to the Sunnah and is completely rejected. The pious personalities are regarded as beacons of blessings and benefit, but they are not made objects of prostration. Regarding love for the awliyaa, Qari Tayyib mentioned the following: It is the maslak (ideology) of the Ulama of Deoband that the awliyaa and sufiyaa are like the soul of the Ummah, whereby the Ummah gains spiritual enlightenment and guidance. It is for this reason that the Ulama of Deoband regard mahabbah (love) and honour for them to be incumbent for the preservation of imaan. However, excessiveness in mahabbah (love) should not lead one to deitise them (i.e. to raise them to the rank of a deity). Whilst respect and honour for them is necessary, it should not be translated into acts of worship, where people prostrate at their graves, circumambulation around their graves, take oaths on their names, make sacrifices on their names, etc. They should never be looked upon as being able to remove one’s grief and sorrows. Their graves should not be made venues of festivities. On occasions when these saints are remembered, under no circumstances should singing and dancing form a part of such gatherings. To refrain from all such acts, thereby acting in obedience to the Sunnah and desires of nubuwwah, is not a matter over which one should be rebuked, but rather it is something praiseworthy. The mashaayikh are guiding lights whereby one gains spiritual upliftment, and are not pawns for satisfying one’s nafs (carnal desires), whims and fancies.66 Accurately summarizing the approach of the Ulama of Deoband regarding Tasawwuf, a non-Muslim historian by the name of Kenneth W. Jones writes: Deobandis conceived Islam as having two points of focus, Shari ‘a (the law, based on textual and religious knowledge), and the Tariqa (spiritual path, derived from religious practice). Thus they accepted Sufism with its form of discipline and the role of the ‘Ulama’ in interpreting the four schools of Islamic law. The Qur’an, the Hadith, qiyas (analogical reasoning), and ijma‘ (consensus) provided the foundation of religious knowledge, but understanding them required the ‘ulama’ as guides. Uneducated Muslims could not make judgments on belief or practice. The Deobandi ‘Ulama’, while accepting Sufism, rejected numerous ceremonies and the authority of pirs (spiritual leaders) who claimed sanctity by their descent rather than by their learning. Knowledge granted authority and not inheritance. Pilgrimages to saints’ tombs, the annual death rites of a particular saint, and grave exaltation (the urs) also lay outside acceptable Islamic practice. Among the types of behaviour seen as erroneous innovations was any social or religious practice that appeared to come from Hindu culture. Another historian wrote: The scholars of Deoband purified Islamic mysticism in the Indian subcontinent from all un-Islamic elements and practiced a tasawwuf that earlier Muslims, such as Hasan al-Basri, Junayd al-Baghdadi, and ‘Abd al-Qaadir al-Jilani would advocate if they were living in the twentieth century. Pure, unadulterated Sufism is an important part of the Islamic faith. Dar al- ‘Ulum Deoband trained individuals to become rational scholars as well as sound practitioners of tasawwuf. Through the Deoband movement, Islamic history once more witnessed the combination of the jurist and the mystic into a well-rounded Islamic scholar. An Arabic proverbial expression goes as follows: ‘True virtue is that which is attested to by even one’s enemy’.

History and development[edit]

Contemporary Deobandism[edit]

Spiritual lineage[edit]

Sufis[edit]

Approach[edit]

Thanvi's new approach for Ibn arabi's Wahadatul wjud.

Literature[edit]

Besides their practical and verbal demonstration of Tasawwuf, they had also outlined the objectives and limits of Tasawwuf in the manner of the past reformers in many of their books and letters. Some clear examples of this are: 1) The letters of Maulana Rashid Ahmad Gangohi and ‘Imdaadus Sulook’ which he authored. His Shaykh and spiritual guide, Haji Imdaadullah Muhaajir Makki, wrote the following regarding this disciple of his: Whosoever has love for me and faith in me should consider both Molwi Rashid Ahmad (may Allah protect him) and Molwi Muhammad Qasim (Nanotwi) (may Allah protect him) – who are both embodiments of both outward (zaahir) and inward (baatin) perfection – as my equals. In fact, he should consider them to be of a loftier rank than me, even though apparently it is the opposite, in that I am in their position and they are in mine (i.e. Although I am their Shaykh and they are my disciples, they possess a higher rank and position compared to me) He should value their company, because such people are not found in this age. He should attain benefit from their blessed service and under their guidance traverse the path of tasawwuf, and he will not be deprived (by doing so), Inshaa Allah. May Allah bless them in their life, 94bestow upon them the different forms of His recognition and the highest levels of perfection of His proximity, elevate their status, enlighten the world with the light of their guidance and, through the intermediary of the Leader of both worlds , perpetuate their spiritual legacies until the Day of Judgment.69 At a later stage, Haji Imdaadullah mentioned that what he had written here concerning these Ulama was written by way of ilhaam (inspiration). He also wrote a letter to some friends in which he described the accomplishments of this disciple of his: In the name of Allah, Most Beneficent, Most Merciful. We praise Him and send blessings upon His honourable Messenger. From the needy servant Imdaadullah Chishti, in the service of all my friends: This needy servant has recently received some letters from India, in which was written that some people harbour illthoughts concerning Molwi Rashid Ahmad (and they wish to know) what they should make of him. Therefore, let it be announced and published on behalf of this needy servant that Molwi Rashid Ahmad is an Allah-fearing (Rabbaani) aalim and a scholar of the truth. He is an image of

the pious predecessors. His personality is an embodiment of the combination of the shari’ah and tariqah. His days and nights remain occupied in seeking the pleasure of Allah and his Messenger �. He is preoccupied with the teaching of Hadith. After the era of Molwi Muhammad Ishaq (the great-grandson of Shah Waliullah and authority of Hadith during his time), the dissemination of Islamic knowledge has uniquely spread through Maulana. Maulana is a unique individual in the sub-continent. Many complex masaa’il are solved at the hands of Maulana. Every year, about 50 people complete their Hadith studies under his tutorship, and acquire sanad (ijaazah) from him. He is obsessed in following the Sunnah of Rasulullah � and is absorbed in the love of Allah and his Rasul �. He is fearless the truth and is not afraid of the reproach of any critic, being a manifestation of a portion of verse 54 Surah 5. His complete reliance is solely on Allah. He shuns bid’ah (innovation) completely; propagating the Sunnah is his occupation. His specialty is converting those with corrupt beliefs into those with sound beliefs. His company serves as alchemy and is the greatest elixir for Muslims. One is reminded of Allah by sitting with him, which is the sign of the men of Allah. He is Muttaqi (pious), is uninterested in the world and is desirous of the Aakhirah. He has attained perfection in tasawwuf and sulook. The rich and poor are equal in his eyes, and he treats each the same; he is free from greed. 96Whatever this needy servant has written as praise for him in Dhiyaul-Qulub is the truth, and my good opinion and love for him is now far more in comparison to what it was pre- viously. This needy servant considers Maulana the means of my salvation. I say openly that whosoever speaks ill of Maulana pains my heart. I had two arms: one was the late Molwi Muhammad Qasim (Nanotwi) and other is Molwi Rashid Ahmad. People have begun to cast evil eyes on the only one who now remains. My aqidah (belief) and Maulana’s aqidah is one and the same. I also condemn innovation. Whosoever is an oppo- nent to Maulana in religious matters, is actually my oppo- nent, and is an opponent to Allah and His Rasul �. Those ignorant people who claim that Shari’ah and Tariqah are separate entities do so due to their lack of understand- ing. Tariqah without Shari’ah is unacceptable to Allah. The heart can also be made to shine by non-believers. The heart is like a mirror. A rusty mirror can be shined with urine as well as with rose water. However, the difference between both is one of purity and impurity. Adherence to the Sun- nah is the yardstick for recognizing a friend (wali) of Allah. One who adheres to the Sunnah is a wali of Allah, whilst the innovator acts in vain. Even Dajjal will display many unnatural feats. Allah says, “Say (o Rasul): “If you really love Allah, then follow me.” The one who is not a follower of Rasulullah � and promotes innovative practices cannot be a friend of Allah. The people of knowledge who love this needy servant only do so because of adherence to the 97Sunnah. Any person’s opposition does not harm Maulana. In fact, he harms himself. Maulana is a person from whom scholars should benefit and whose company they should consider a tremendous boon. It is my desire that no one says nor writes to me any words of disrespect concerning Mawlana. I am deeply pained by such matters. It is strange that you inflict pain upon my be- loved and then consider yourself my friend. This can never be! Maulana is firmly a Hanafi by mazhab, sufi in conduct and a pious, wali-kaamil. His company should be treasured. Wassalaam. Imdaadullah Faaruqi Makkah /25th Zul-Qa’dah 1310 A.H.71 2) Thereafter, the library of works of Maulana Ashraf Ali Thanwi followed, including ‘Qasdus Sabeel’, ‘At-Takasshuf an Muhimmaatit Tasawwuf’, ‘At-Ta’arruf bi Ma’rifati Ahaadeethit Tasawwuf’, ‘Tarbiyatus Saalik’, Volume seven of ‘Behishti Zewar’ on Tasawwuf, and a most comprehensive discussion clarifying different aspects of Tasawwuf and clearing many misconceptions which forms a part of ‘Ta’leemud Deen’ and is regarded by some Ulama as one of his great reformative achievements. Maulana Abul Hasan Ali Nadwi had the fol- lowing to say of him: From their successors was the great reformer Shaykh Ashraf Ali Thanwi (who had re-established the spiritual centre or 71 Quoted from ‘Ash-Shihaabus Thaaqib’ p. 291. 98Khanqah of his Shaykh in Thanabawan) who is amongst the senior Ulama Rabbaaniyyeen (men of Allah) of these times, and the greatest author of today’s times without ex- ception, and one of the greatest of those who benefitted the people of the subcontinent by correcting their beliefs, prac- tices, turning them to Allah and reforming their souls, and from whose works people have benefitted far more than can be seen from the works of any other scholar of today’s times. Allah had inspired his heart to simplify this path (of Tasawwuf) which had become confusing and difficult and separate the objectives from the means and the essence from the additions and extras. He had reached in this field the rank of an imaam (leader) or mujtahid to the extent that the senior Ulama and Shuyukh testified to his being unique in this field and his being a mujaddid (reviver) of this branch (of Deen). Allah has granted him the ability, through the means of spiritual training, writing and lecturing, to shed light on the reality of Tasawwuf, to get people to realize its impor- tance and necessity, to simplify it for every person accord- ing to his status, occupation, background and mental con- dition, till it became easy to acquire. The Ulama, leaders, writers, government officials, high ranking intellectuals and educators in the universities, some of those who were deeply influenced by western culture and modern science who were on the brink of apostasy and exiting from Deen, the employed and unemployed, the talented and geniuses, the workmen and professionals, the strong willed and the 99weak minded all turned to him seeking guidance, till Tasawwuf and reformation of the soul acquired importance in the eyes of even the intellectual class; even in these materialistic times.72 The Turkish scholar and reformer Shaykh Mahmud Effendi in his Tafsir called Ruh al-Furqan has therefore titled Maulana Thanwi as “Shaykh al-Mashayikh”.73 3) Other wonderful works on this subject by the Ulama of Deoband are ‘Shariat aur Tareeqat ka Talaazum’ of Maulana Muhammad Zakariyya Kandehlawi, ‘Shariat wa Tasawwuf’ of Maulana Maseehullah Khan Jalaalabadi, ‘Tasawwuf aur Nisbate Sufiyyah’ of Shah Wasiullah Illahabaadi, ‘Ruh ki Bimaariyaa aur unka Ilaaj’ and ‘Kashkole-Ma’rifat’ of Maulana Shah Hakeem Muhammad Akhtar and many books compiled by Maulana Qamaruz Zamaan Illahabaadi in recent times. Besides this, the number of books in which the precious statements of the Ulama of Deoband regarding Tasawwuf have been collected are innumerable. From the above, we can see the moderate standpoint of the Ulama of Deoband, and the great sacrifices they made to keep alive unadulterated Tasawwuf.

References[edit]

User:Owais Al Qarni/15

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Definition[edit]

History and development[edit]

Contemporary Deobandism[edit]

Spiritual lineage[edit]

Sufis[edit]

Approach[edit]

Literature[edit]

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References[edit]