Deobandi Rejects Sahaba Sayings

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Deoband Reject Sahaba Sayings
Muhammad Imraan Safdar Deobandi, the beloved of Ilyas Ghumman, writes: The Raafidis declared the Eemaan of Sahaabah to be unreliable while the minor Raafidis (Ghayr Muqallideen) refused to accept the sayings and actions of Sahaabah to be Hujjah. I seek Allaahs refuge from the wickedness of Ghayr Muqallideen [Qaaflah Haqq, Vol. 1 Shumarah 2, P. 44]
ISLAMICRESEARCHCENTRERAWALPINDIPAKISTAN
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The hadeeth which does not contain in it the mention of the Prophet (sallallaahu alayhi wasallam) and is only the saying or act of a Sahaabi is called Mawqoof. Some people claim for all the Ahlul Hadeeth that they do not accept the Mawqoofaat of Sahaabah. In this short and succinct article, we have proven from the books and passages of Deoband that they themselves do not consider the Mawqoofaat of Sahaba to be Hujjah and when the saying or action of a Sahabi goes against these Taqleedis, then they are the first ones to reject it.
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Bismillahirrahmanirraheem, Alhamdulillah this is another one of the wonderful articles from the Magazines of Shaikh Muhammad Zubair Sadiq Abadi (One of the authors of Shaikh Zubair Ali Zai's magazine "Al Hadeeth"). The honours of translating this article is done by brother Raza hasan. May Allaah reward him immensely for this crucial work. This article contains proof of how the Deobandis Reject the Saying of Sahaba.
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Dear Readers! R Now if you y read d the follo owing sa ayings of f Deoban ndi Muqal llideen th hen acco ording to o the Deo obandi U Usool, you u will en nd up say ying: I seek Allaa ahs refu uge from the wick kedness of Deoba andis!
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Sarfaraz Khan K Safd dar Deoband di writes:
The ere is no doubt in the fact f that the e saying of a Sahaabi e especially t the saying o of a relie ed upon per rsonality in n the presen nce of proph het-hood li ike Abdulla ah bin Mas ood is a heavy h proof f in its plac ce, but in lig ght of the p rinciples of f Hadeeth, the differe ence
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that is establish hed between n a Marfoo o and Mawq qoof hadeet th can not a as well be avoid ded. The status that a Marfoo hadeeth of Ha adhrat Muh hammad (s sallallaahu alayh hi wasallam m) holds is certainly c not of the sa aying of a Sa ahaabi, eve en if it is Sahe eeh. [Raah-e-Sunnat (P. . 114)]
2- The T Shaykh ul-Hadeeth and the Shaykh ul-Hind d of Deoban ndiyah, Mahm mood ul-Hasan Deobandi said: f the act of o a Sahaab bi, then it is s not a Hujj jah [Taqaar reer Shaykh u ul-Hind P. 30 0] As for
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3At A another pl lace, he said:
This s one sayin ng of a Saha aabi cannot t be a Hujja ah for the H Hanafiyyah [Taqaareer Shayk kh ul-Hind P. P 43]
4- Muhammad M Anwar Shaa ah Kaashmir ree, the prev vious Shayk kh ul-Hadeet th of Daar u ulUloom m Deoband, , while giving g a testimon ny to the cou urt in the Mu uqaddimah B Bahaawalpoo or said that t the sayi ing of a Sahaabi is no ot a Hujjah h as is the s saying of th he Prop phet. [See, Rawdaad R Mu uqaddimah Mirzaaeeyya M ah Bahaawa alpoor Vol. 1 P. 445]
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Khaleel Ahmed Sahaaranpoori Deobandi writes:
And it is the Madhab of a Sahaabi which is not Hujjah for anyone [Bazl al-Majhood 5/39 H. 821]
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If you ever utter such a thing from your tongue, then I will pull out your tongue and feed it to the dogs [Shaadi ki pehli dus raatein P. 9]
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Zafar Ahmed Thaanvi Deobandi said:
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If someone says that the saying of a Sahaabi is not Hujjah in our Madhab, then for such a person the beloved of Ilyaas Ghumman, Abdul Ghani Taariq Ludhiyaanwi Deobandi writes:
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And it is the Madhab of a Sahaabi which is not Hujjah for anyone [Mirqaat al-Mafaateeh Sharh Mishkaat al-Masaabeeh (2/549 H. 823)]
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6- The Imaam of Aal-e-Deoband, Mulla Ali Qaari alHanafi writes:
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Th he sayi ing of a Sahaabi is n not Hu ujjah in n con ntradic ction to o the Marfoo M o [Ilaa a us-Sun nan (1/4 463 H. 432)]
8- Sayyidunah S Abu A Hurayrah (radiallah anhu) a used t to read Quno oot in the Fajr r prayer. Wh hile comm menting on th his fact, the Shaykh ul-H Hadeeth of D Deobandis, M Muhammad T Taqi Uthmaan ni said: s narration n is Mawqoo of, thus the ere is no Hu ujjah in it [Dars-e-Tirm midhi 2/169] This
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9Muhammad Taqi Uthmaani Deobandi said:
From the side of Hanafiyyah, the answer to that was given as such that there is no approval of him (sallallaahu alayhi wasallam) proven on this incident, and without his approval, in contrast to the other ahaadeeth, the action of a Sahaabi cannot be a Hujjah [Dars-e-Tirmidhi 1/319]
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10Muhammad Taqi Uthmaani further said:
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Therefore, the correct answer to this is that it is the personal act and Ijtihaad of Ibn Umar, there is not differentiation in it narrated from the Marfoo ahaadeeth; moreover, the Ijtihaad of a Sahaabi is not Hujjah, especially when there are the other Athaar of Sahaabah present in opposition to it [Dars-e-Tirmidhi 1/191]
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Muhammad Taqi Uthmaani said:
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So first of all, this is the personal Ijtihaad of Abu Hurayrah which is not Hujjah against the Marfoo ahaadeeth [Dars-e-Tirmidhi 2/84]
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Muhamm mad Taqi Uth hmaani Deob bandi further r said:
w there rem mains only the t athar of Abu Bakr r Siddeeq, a and the ans swer to this s is Now that, , firstly, it is s afflicted with w a sever re Idtiraab , and secon ndly even if f it is accept ted to be e authentic as per the chain, c still it can be th he Ijtihaad of a Sahaab bi, which is s not Hujjah against the Marfoo o Hadeeth [Dars-e-Tirm midhi 1/283] ]
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Whereas, , Ismaaeel Jh hanghwi al-D Deobandi said d, while taun nting on Ahl a al-Hadeeth: Now ha ave a look at a a new ref ference and d imagine th he vast und derstanding g of a Wahhaa abi. This, I have h in my hand, Fata aawa Barka aatiyah, on Page 36 of f which it sa ays: Even if the act of Abdullah A bi in Masood is proven w with an aut thentic chai in, it is still l not a proof for f us again nst the act of o the Prop phet!Look, read, and p pay attentio on at this passage again and again as to o whether it t seeks to gi ive prefere ence to one s own intel llect derstanding g over the Sahaabah S or not!? [Tu uhfah Ahl-e-H Hadeeth, Par rt 3 P. 49] and und
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We say to o Ismaaeel Jh hanghwi and d their partne er Deobandis s to read, aga ain and again n, the passage e of Taqi Uthm maani and cl larify the diff ference betwe een these two o passages!
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Mufti Jameel Ahmed d Nazeeri Deo obandi writes s:
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Yes, we do find d some nar rrations fro om some of f the Sahaab bah concer rning prayin ng one rakah r witr r, but this was w their pe ersonal Ijtih haad which h is not Huj jjah against t the
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numerous Marfoo ahaadeeth [Rasool-e-Akram (sallallaahu alayhi wasallam) ka tareeqah Namaaz (P. 259)] If the same athaar were in accordance to their Taqleedi Madhab then they would have said that the Sahaabah Karaam could not have offered an important Ibaadah like Salaah from their own intellect, therefore these athaar are in the ruling of being Marfoo, as these people say concerning some un-proven athaar in the issue of wiping over the neck!
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Muhammad Taqi Uthmaani said:
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As for the second route then that is also Saheeh, but even this does not establish a clear Marfoo proof for the Shaafieeyyah and others, because that is the personal Ijtihaad of Hadhrat Ubaadah, i.e. he considered the hadeeth there is no prayer for the who does not recite to be general for both Imaam and Muqtadi and extracted the ruling from this hadeeth that the recitation is obligatory even for the Muqtadi, but this extraction of his can not be Hujjah against the Marfoo ahaadeeth [Dars-eTirmidhi 2/75]
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The Ima aam of Deob bandis, Sarfa araz Khan Saf fdar Karman ngi Gakhrawi i wrote:
hrat Ubaad dah bin as-S Saamit und derstood it c correctly or r incorrectl ly, Whether Hadh the truth is that t Hadhrat Ubaadah U wa as of the op pinion to re ecite Surah h Faatihah behin nd the Ima aam and thi is was his re esearch an nd this was h his Maslak k and Madhab, but the t underst tanding of a Sahaabi and a the Maw wqoof of a Sahaabi is not Hujjah h, especially again nst the Nob ble Quraan, the authen ntic ahaade eeth, and th he athaar o of hoor Sahaa abah Karaa am [Ahsa an ul-Kalaam m (2/156)] Jumh
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At anoth her place, Sar rfaraaz Safdar wrote:
hrat Aaish hah was not t of the opin nion that de ead can hea ar, but we h have Certainly Hadh read d the kalima a (i.e. laa ila aaha illalla aah) of the e Prophet ( (sallallaahu u alayhi wasa allam) and he said tha at the dead can c hear, s so should w we accept hi is saying or r the sayin ng of Aaish hah? [Khazaain as-Suna an (3/64)]
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17Faqeerullaah Deobandi wrote:
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Thirdly because this is the personal saying and Fatwa of Hadhrat Abu Hurayrah radiallah anhu which is achieved through Qiyaas and is not a Marfoo hadeeth; and the saying or Fatwa of a Sahaabi which is achieved through Qiyaas is not Hujjah with agreement. [Khaatimah al-Kalaam P. 550]
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The odd rulings of Hadhrat Abdullah bin az-Zubayr are not accepted by the Ahl usSunnah wal Jamaah as compared to the other Sahaabah, for example: He was of the opinion to give Adhaan and Iqaamah even for the prayers of Eedayn, and he was also of the opinion to pray while leaving the hands (on the sides) [Tajalliyaat-eSafdar (2/299)]
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Master Ameen Okaarvi wrote about Sayyidunah Abdullah az-Zubayr (radiallah anhu):
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Sarfaraaz Khaan Safd dar wrote:
wqoof is no ot any Hujja ah against the t Marfoo o ahaadeeth h [Khazaain n as-Sunan Maw (1/179 9)]
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20Imaam Bukhaari (rahimahullah) narrated the sayings of Sayyidunah Anas (radiallah anhu), Hasan Basri, and Qataadah that there is no Tashahhud after the prostration of forgetfulness [See, Saheeh al-Bukhaari (1/163)]. So while rejecting this, Sarfaraaz Safdar Deobandi said: But this extraction of Imaam Bukhaari is weak because these are Mawqoof narrations, while on the contrary there are clear, authentic and Marfoo narrations; what is the use of Mawqoof narrations against them? [Khazaain as-Sunan (2/143)]
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21Abdul Maajid Dariyaabaadee al-Deobandi, the Khaleefah of Ashraf Ali Thaanvi, wrote:
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Even the Sahaabah are not free from errors and mistakes, let alone the pious personalities who are, anyhow, inferior from them [Hakeem ul-Ummat (P. 275)]
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Abdul Qayyoom Haqqaani Deobandi wrote:
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Ashraf Ali Thaanvi said:
The Madhab of Hadhrat Anas was (in favor of having) the second Jamaah (in a Masjid) [Malfoozaat Hakeem ul-Ummat 26/201]
Right after this saying, instead of accepting the act of Sayyidunah Anas (radiallah anhu) to be Hujjah, Thaanvi wrote: Now since the Ijmaa has taken place against this, thats why the first action will be elevated [Same (P. 201)]
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Maulaana Sahaaranpoori writes in Vol. 1 P. 122 of Bazl al-Majhood that this proceeding was on his own, the Prophet (sallallaahu alayhi wasallam) did not act upon this; neither was he aware of this nor did he give him the permission to do this [Khazaain as-Sunan (1/182)]
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23There is narration in Sunan Abu Dawood (1/26 H. 198) that a Sahaabi started his prayer and while in prayer he was shot with an arrow which made his blood flow but he continued his prayer, if the streaming of blood had been one of the invalidators of wudoo then he would not have continued praying his Salaat. After narrating this act of the Sahaabi, Sarfaraaz Khaan Safdar did not consider it to be a Hujjah, rather on the contrary he presented the saying of one of his own akaabireen in its place, saying:
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The most reasonable and correct answer is that this was the personal act and the person Ijtihaad of Hadhrat Ibn Umar..... After all the Ijtihaad of a Sahaabi is not even Hujjah especially when there are the Athaar of other Sahaabah on the contrary [Tozeeh us-Sunan (1/405)]
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If the e act of a Saha aabi was Huj jjah accordin ng to the Deob bandis, then n they would n not have care ed about t this self-pro oclaimed Ijm maa.
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Zakariyy yah Tableegh hi Deobandi said: s
ere has neve er come an ny jitterines ss in mind a about the fa act that som me Sahaaba ah The Kara aam radiall lah anhum have made e some big m mistakes, w whereas the e occurrenc ce of such h mistakes from f the gr reat Shaykh hs is even m more far-fet tched and t the biggest of Shay ykhs can ne ever be supe erior to the e smallest o of Sahaabah h [Sharee eat wa Taree eqat
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ka Talaazum P. 11 & Sawaanih Muhammad Zakariyyah P. 278]
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26Sarfaraa az Safdar Hay yaati Deoban ndi, while arg guing against t the Mamaat ti Deobandis s, name ed a heading: Some odd d views of Aaishah A Sid ddeeqah t then under th his heading, h he said: And d Aaishah used to be led by her slave s Zakw waan from t the Mus-haf (Bukhaar ri Vol. 1 P. 96) wh hereas according to Im maam Sahab b (i.e. Imaa am Abu Haneefah) thi is act in nvalidates the t Salaah because it involves i al lot of move ements (Foo otnotes of Bukh haari Vol. 1 P. 96). Wil ll those, wh ho call them mselves Ha anafi, follow w the opinio on of Hadh hrat Aaishah in these e issues? Why Wh do you o oppose Um mm ul-Mum mineen in th hese issue es? [Khazaa ain as-Sunan n 3/64]
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What t Sarfaraaz Sa afdar Hayaat ti Deobandi wants w to say t to the Mama aati Deoband dis is that just t how we bo oth groups ha ave opposed some Athaar r of Aaishah (radiallah an nha) but that t did not mak ke any difference d to our o Hanafiyy yat, likewise, opposing he er in the issue e of Samaa M Mauta will not as well make m any diff ference to ou ur Hanafiyyat t!!
27Master Ameen A Okaar rvi claimed based b on a fab bricated narr ration attribu uted to Hasan n AlBasri that there is i the consensus of all the e Muslims tha at witr is thre ee rakahs, in n which the m is said only at the end [Tajalliyaat Safdar (2/56 64)] salaam
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But at another pla ace, he himse elf wrote: dhrat Sad offered o one e rakah wit tr... [Tajalli iyaat Safdar (2/571)] Had
At an nother place, he h wrote: Any yway, the su ummary of f this is that t Hadhrat A Ameer Mua aawiyah pr rayed one raka ah witr [Ta ajalliyaat Safd dar (2/572)]
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Instea ad of accepting one rakah h witr by acc cepting the ac ct of Sahaaba ah Karaam to o be Hujjah, Maste er Okaarvi sa aid about Am meer Muaawi iyah (radialla ah anhu) whi ile rejecting t the one raka ah of witr that: t He (i.e. Muaaw wiyah radia allah anhu) ) does not h have any cl lear Hadeet th to prove that r witr r remained [Tajalliyaat t-e-Safdar (2 /572)] one rakah
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And further he wrote: One Rakah witr is not permissible [Tajalliyaat-e-Safdar (2/573)]
28According to Sayyidunah Abu Hurayrah (radiallah anhu), only the recitation of Surah Faatihah is obligatory in Salaah as this Fatwa of his is present in Saheeh al-Bukhaari (1/106 H. 77) and Saheeh Muslim (1/170 H. 396). Although the Imaam of Deobandiyah, Sarfaraz Khaan, could not dare to criticize the authenticity of this narration, but instead of accepting it, he rejected it with the following words: The narration of Hadhrat Abu Hurayrah that Mubaarakpooree sahab has presented for the sufficiency of Surah Faatihah only, cannot be any beneficial for his purpose, because this is Mawqoof upon Hadhrat Abu Hurayrah and these words are not narrated in any Marfoo and Saheeh narration (See, Fath ul-Mulhim Vol. 2 P. 31 etc)
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[Ahsan ul-Kalaam (2/32), second edition (2/35)]
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Dear Readers! Lea ave aside con nsidering the Athaar of Sa ahaabah to be Hujjah; the e Deobandis did not ev ven hesitate to t insult the Sahaabah. Hence, H the Sh haykh ul-Hind d of Deoband dis, Mahmoo od ulHasan n Deobandi said: s
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Acc cording to th he Hanafiy yyah, Faatim mah was no ot given hou using becau use she was s long-tongued/a abusive [Ta aqaareer Sha aykh ul-Hind (P. 133)]
Anoth her Deoband di said about Sayyidah Faa atimah bint Q Qays (radiall lah anha) tha at: ")
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(Go od knows whether w she speaks the e truth or li ie) [Tarjum maan-e-Ahnaa af (P. 199)]
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The son of Sarfaraaz Safdar, Abdu ul Quddoos K Khaan Qaara an said:
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Among the Ahnaaf, Eesaa a bin Abaan n (who was s the contem mporary of f Imaam Shaa afiee) has said s that the hadeeth of o Musarra ah is only na arrated fro om Hadhrat t Abu Hurayrah and a since Hadhrat H Ab bu Hurayrah h was not a Faqeeh, th herefore, th his narration of his s is abando oned becaus se of being against the e Qiyaas, an nd this is th he narration from m whose refe erence som me people h have written n this in the e books of Usoo ol such as Noor N al-Anw waar P. 83, and Usool Shaashi P. . 76 etc, but t this view i is not of o the Jumh hoor Ahnaa af, rather on nly that of Eesaa bin A Abaan [K Khazaain asSunan n Vol. 2 P. 10 07, Authored by Abdul Qu uddoos Khaa an]
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Let al lone consider ring the sayin ng and act of f Sahaabah to o be Hujjah, h here the Aka aabireen of A Aal-eDeoband have ins stead rejected d the hadeeth h of Sayyidun nah Abu Hur rayrah (radia allah anhu) by y b Ghayr Faq qeeh and have preferred th their self-mad de Qiyaas! declaring him to be i such a hug ge insult that it was also fe elt and realiz zed by some D Deobandis. H Hence, Anwar This is Shaah h Kaashmiree said:
Dec claring Had dhrat Abu Hurayrah H to o be Ghair F Faqeeh and d then sayin ng that the narration of a Ghayr G Faqe eeh is not to o be trusted d, this is som mething wh hich should d be taken n out from the books [Al-Urf ash-Shazi P. 394 4 with referen nce from Kha azaain as-Su unan 2/108 8 by Abdul Quddoos Q Khaa an]
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However, unfortunately, this saying of Kaashmiree sahab is still not followed and acted upon. For the information of Deobandis we want to say that Haafidh Thanaullaah Zaahidi (hafidhahullah) has written comprehensive footnotes of Noor ul-Anwaar. In P. 245-246 of the Third Volume of this book, he has proven with reference from 18 Fuqaha of Ahnaaf that they consider Sayyidunah Abu Hurayrah (radiallah anhu) to be Ghayr Faqeeh.
Even if, suppose, Aal-e-Deoband take out such sayings from their books, but what would they say about those Fuqaha Ahnaaf who declared Sahaabah Karaam to be Ghayr Faqeeh? Because if an Ahl al-Hadeeth had said such a thing then the Aal-e-Deoband would have described him with attributes like Shiaa, Raafidi and what not!?
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He said that the Imaam will say four things in an inaudible voice (1) Aoodhubillah (2) Bismillaah (3) Ameen and (4) Rabbana Lakal Hamd [Namaaz Mudallal (P. 125), Hadeeth aur Ahl-e-Hadeeth (P. 376), Rasool Akram ka Tareeqah-e-Namaaz (P. 172), and Tajalliyaat-e-Safdar (3/127)]
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The People of Deoband write concerning Sayyidunah Umar (radiallah anhu) that:
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That is why Hadhrat Uthmaans decision to return the slave due to Khiyaar al-Ayb was not correct. If Hadhrat Uthmaan was aware of the conditions reality, he would never have taken the decision of returning the slave [Adillah Kaamilah P. 128, 129]
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Saeed Ahmed Paalanpoori Muhaddith of Daarul Uloom Deoband wrote:
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Since e this athar of f Sayyidunah h Umar (radia allah anhu) i is not even pr roven from h him, therefore, it is not t Hujjah for the t Ahl al-Ha adeeth. Howe ever, this ath har is proven according to o the Scholars s of Deoband. In spite e of that they oppose this athar a becaus se the Deoban ndi Imaam d does not say Rabb bana Lakal Hamd H in his prayer. Henc ce Mufti Jam meel Deoband di has written n:
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Afte er completi ing his ruko oo, he shou uld stand st traight whil le saying S Sami Allaah hu Lima an Hamidah h. If he is an a Imaam then t he sho ould only sa ay that muc ch, and the Muq qtadis will say Rabban na Lakal Ha amd, and if f he is pray ying alone t then he sho ould say both b phrase es. [Rasool-e-Akram ka tareeqah Na amaaz (P. 222 2)]
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Maste er Ameen Ok kaarvi writes about Sami i Allaahu Lim man Hamidah h Rabbana Lakal Hamd that: We reconciled d between th he two and d said that th he combina ation of bot th phrases is for th he one pray ying alone, while the division d is f for the Ima aam and the e Muqtadi (Uso ool Karkhi P. P 84, 85) [Tajalliyaat-e e-Safdar (6/3 361)]
Look! Master Ame een Okaarvi has h also pres sented this A Athar of Sayyi idunah Umar r (radiallah a anhu) at one e place to sup pport his madhab, but no ow in another r place, he lef ft the athar o of Sayyidunah h Umar r behind som me Karkhi!!
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Now the Deobandis must explain why they dont accept this athar of Sayyidunah Umar (radiallah anhu)?
Note: Haafidh Zubayr Alee Zaee hafidhahullah has presented forty one (41) Authentic and Proven Athaar of Sahaabah in the Magazine: Al-Hadeeth # 30 P. 30-42 which the people of Deoband oppose.
""
"
Hadhrat Anas only narrated what he did in his childhood with the other children. But when he grew up, the Sahaabah and Taabieen were disgusted by his childhood practice [Haashiah Tafheem ul-Bukhaari Alaa Saheeh Bukhaari Vol. 1 P. 370]
2- In order to reject the hadeeth of Sayyidunah Abdullah bin Umar (radiallah anhu) on raising the hands in Salaah, Ameen Okaarvi said:
" "
However, Imaam Bukhaari did not bring any narration from a Muhaajir or an Ansaari. He only brought one hadeeth from Abdullah bin Umar, who was a child or a minor Sahaabi and used to stand in back rows, and the other is from Hadhrat Maalik bin al-Huwayrith, who only stayed with the Prophet for twenty nights as a traveler. [Tafheem ul-Bukhaari Vol. 1 P. 375]
3- Okaarvi further said: Similarly, Instead of some Badri Sahaabi, Imaam Bukhaari has proven Raf ul-
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He further said: "
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Hadhrat Anas was also an immature child at the time of the Prophet (sallallaahu alayhi wasallam) and he used to stand in the back rows
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1- In order not to act upon the athar of Sayyidunah Anas (radiallah anhu) concerning joining the feet with the feet, Ameen Okaarvi wrote:
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At the end, we say that the People of Deoband or their Akaabireen have also targeted the personalities of Sahaabah Karaam (radiallah anhum) in order NOT to act upon some narrations. For example:
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Yada ayn at nine places inco omplete fro om a kid Ibn n Umar and d a traveler r of twenty night ts Hadhrat t Maalik bin n al-Huway yrith [Tajall liyaat-e-Safd dar (Vol. 7 P. 94)]
4- Concerning C Sayyidunah S Waail W bin Hu ujr (radiallah h anhu), Okaa arvi said: Ima aam Muslim m jumped even e further and besid des these tw wo, he foun nd another Saha aabi, Waail bin Hujr a traveler [Tajalliyaat-e e-Safdar (7/9 94)]
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5Regarding Sayyidunah Anas (radiallah anhu), Badr ud-Deen Aynee Hanafi wrote:
"..."
And it is possible that Anas forgot in that condition because of his old age, and this has occurred a lot [Umdat al-Qaari (5/291 H. 131/743) Baab: Maa Yaqool Bad at-Takbeer]
While translating this passage, Ghulaam Rasool Saeedi Braylwee wrote:
" "
And it is possible that the narration of Daaraqutni was narrated at the old-age of Hadhrat Anas, and in old-age a person forgets many things [Sharh Saheeh Muslim (1/1154)]
But the absurdness of this insulting objection is too evident that there is no need to reply [Dars-e-Tirmidhi (2/31)]
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After narrating this objection, Taqi Uthmaani said: ""
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At the end, Abu Bakr bin Ishaaq Shaafiee said as an objection that just how Hadhrat Ibn Masood was not aware of Tatbeeq fi ar-Rukoo, likewise, he remained unaware in the issue of Rafa Yadayn, or he was mistaken [Dars-e-Tirmidhi Vol. 2 P. 31]
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If this objection was raised by a Ghayr Hanafi, then Deobandis would have declared it an insult. For example Taqi Uthmaani Deobandi said:
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6- Concerning C Sayyidunah S Anas A (radialla ah anhu), the e Famous Inn novator, Zaah hid bin Hasa an alKawth hari wrote: Mor reover, Ana as (radialla ah anhu) is alone in na arrating the e narration n about mash hing the he ead and he narrated n th his narratio on during h his old-age a as he is also o alone e in narrati ing the nar rration of drinking cam mels urine e and Abu u Haneefahs view w is that indeed despite e the righte eousness of f Sahaabah, they are n not free from m lack of preserva ation due to o being illit terate or be ecause of ol ld-age. The erefore, at t the time e of contrad diction, the narration of o the Faqe eeh among them will b be given prefe erence over r others. An nd similarl ly, to remov ve the doub bt of mistak ke, the narration of oth hers will be e preferred d over the n narration of f an old Sah haabi [Abu u Hane eefah ka Aadi ilaanah Difaa a by Abdul Qu uddoos Qaar ran Deoband di, P. 213, Tan neeb al-Khat teeb (P. 80 0)] Note e:For the refu utation of this insulting pa assage, see A Al-Tankeel bi ima Fee Taneeb al-Kawth haari min al-Abaateel a (1 1/65-69, Tale eeah al-Tank keel P. 98-10 06)
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7- Concerning C Sayyidunah S Anas A (radialla ah anhu), Mu ulla Jeewan H Hanafi wrote e: " " He is i not know w for Fiqh and a Ijtihaad d [Futuhaat t Safdar (3/3 382)]
Note e:According to t Mahmood Aalam Safda ar Deobandi Hayaati, the ese words con ncerning Sayyidunah Anas (radiallah an nhu) were als so said by Yo onus Numaa ani Deoband di Mamaati. A And while e refuting You unus Nomaan ni al-Deoban ndi, Master A Ameen Okarv vi said:
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The en the Moul lvi Sahab has h said a he einous thin ng which ev ven Mirza G Ghulaam Ahm med Qaadiya aani (the claimant of Prophet P ho ood) used to o say that H Hadhrat An nas, the Sahaabi, S wa as neither Aadil, A nor Faqeeh, F nor r did he hav ve any unde erstanding g of the deen. d At firs st, he used to say that we do not f follow thes se narration ns because it conta ains such and a such a person, p but t now we kn now that he e is actually y the Munk kar of Pr rophets Sah haabah. An nd this Yoonus Numa aani will nev ver say abo out himself f that I am not Aadil or o I am a Fa aasiq, but concerning c Hadhrat A Anas (radial llah anhu) he has said s someth hing which Mirza Ghu ulaam Ahm med Qaadiya aani used to o say... And d this is i written by b his Shayk kh (Muham mmad Husa ayn Naylaw wi). From Pa age # 135 of f Nida aa-e-Haqq, we w now know that thi is name tak king of peop ple here and there was s only an excuse, in reality they t are the e enemies o of Sahaabah h (radiallah h anhum). Whe en they are the t enemie es of Sahaab bah so now w why would d they follo ow the narrations? [F Futuhaat Safd dar (3/380-381)]
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In counter response to this comment of Master Ameen Okaarvi Hayaati Deobandi, Yoonus Numaani Mamaati Deobandi commented: My Dear Friends, Brothers. In this passage, Moulvi Sahab has done a huge injustice as he attributed towards me that I said about the Sahaabi (radiallah anhu) that he is not Aadil and he was a Faasiq. (Rather) I had only quoted with reference to Noor al-Anwaar and Usool Shaashi that it is written in them: He was not known for Fiqh and Ijtihaad. Now what the Moulvi Sahab should have done is ask me for the proof and I would have showed him that: see, it is written in such and such place. But in order to enrage the people, as is the way of Liars, he instead tried to use this trick on me. If a Ghayr Muqallid had said this, it was not a problem, but I am amazed that this objection came from a man who claims to be the preacher of Hanafi Usool al-Fiqh. I only said, He is not known for his Fiqh and Ijtihaad and if you can find that I said Hadhrat Anas (radiallah anhu) was not Aadil, but a Faasiq if you can find these words then I am ready to confess my defeat in writing, but why do you speak such useless things? The Hanafi Usool al-Fiqh, which is accepted even according to you, contains the saying that Hadhrat Anas (radiallah anhu) is a Ghayr Maroof narrator in Fiqh and Ijtihaad. And if his narration goes against the Qiyaas then the Qiyaas will be given precedence. This is written in Noor al-Anwaar and Usool Shaashi. [Futuhaat Safdar (3/382-383)]
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Then after this com mment of Yo oonus Numa aani, Master A Ameen Okaa arvi replied ag gain, saying:
" "
Mou ulvi Sahab says that what w I said is i present in n Noor al-A Anwaar and d Usool Shaa ashi, and th hat if a Ghay yr Muqallid d had said t this, it wou uld have bee en a differe ent thing g. O Moulvi i Sahab, you u say that it is an acce epted thing, , (but) this is a Lie. Th he Hana afi Fiqh has s rejected this. t And it is written i in Hanafi F Fiqh that th he one who gives s Fatwa on a Marjooh opinion is a Jaahil an nd an oppos ser of Ijmaa a. This sa aying
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that is written concerning Hadhrat Anas radiallah anhu is not at all Raajih. This is a Marjooh saying. And these types of Marjooh sayings are rejected by Ahnaaf. [Futuhaat Safdar (3/386)]
From this family conflict between Hayaati and Mamaati Deobandis, this saying is established that Sayyidunah Anas (radiallah anhu) was not known (Ghayr Maroof) in Fiqh and Ijtihaad according to Mulla Jeewan al-Hanafi. And these words are absolutely correct according to Yoonus Numaani Deobandi Mamaati, and absolutely a severe insult according to Master Ameen Okaarvi Hayaati Deobandi. That is why Okaarvi Hayaati rejected this saying of Mulla Jeewan Hanafi.
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All the above proofs show that Deoband Reject Sahaba Saying. And Allaah knows best.
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According to Okaarvi, the objection of Mulla Jeewan Hanafi on Sayyidunah Anas (radiallah anhu) is like the objection of Mirza Ghulaam Ahmed Qaadiyaani. Because the things that Master Ameen Okaarvi said attributing them to Yoonus Numaani that Mirza Qaadiyaani also used to do this is, at least, in Futuhaat Safdar not proven from Yoonus Numaani, and Yoonus Numaani only quoted the saying of Mulla Jeewan!
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However, if until Mulla Jeewan Hanafi is himself not proven to have repented from this insult, until then it can be said that they (i.e. Deobandi Akaabir) are the ones who insulted Sayyidunah Anas (radiallah anhu).
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Deobandi Rejects Sahaba Sayings

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Deobandi Rejects Sahaba Sayings

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Deoband Reject Sahaba Sayings

Sarfaraz Khan K Safd dar Deoband di writes:

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEARCHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

Khaleel Ahmed Sahaaranpoori Deobandi writes:

Zafar Ahmed Thaanvi Deobandi said:

6- The Imaam of Aal-e-Deoband, Mulla Ali Qaari alHanafi writes:

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEARCHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEARCHCEN NTRERA AWALPINDIPAKISTAN N

Muhammad Taqi Uthmaani said:

Muhamm mad Taqi Uth hmaani Deob bandi further r said:

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

Mufti Jameel Ahmed d Nazeeri Deo obandi writes s:

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

Muhammad Taqi Uthmaani said:

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

At anoth her place, Sar rfaraaz Safdar wrote:

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEARCHCEN NTRERA AWALPINDIPAKISTAN N

Sarfaraaz Khaan Safd dar wrote:

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEARCHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEARCHCEN NTRERA AWALPINDIPAKISTAN N

Abdul Qayyoom Haqqaani Deobandi wrote:

Ashraf Ali Thaanvi said:

122 1 " "

Zakariyy yah Tableegh hi Deobandi said: s

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEARCHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

[Ahsan ul-Kalaam (2/32), second edition (2/35)]

ISL LAMICRESEARCHCEN NTRERA AWALPINDIPAKISTAN N

The son of Sarfaraaz Safdar, Abdu ul Quddoos K Khaan Qaara an said:

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

Saeed Ahmed Paalanpoori Muhaddith of Daarul Uloom Deoband wrote:

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

He further said: "

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

While translating this passage, Ghulaam Rasool Saeedi Braylwee wrote:

After narrating this objection, Taqi Uthmaani said: ""

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

ISL LAMICRESEAR R CHCEN NTRERA AWALPINDIPAKISTAN N

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