Anwar-e-Sati'ah Dar Bayan Mawlud Wa Fatiha
Author: Allama Hafidh Muhammad Abd-us-Sami' Saharanpuri (Khalifa of Haji Imdadullah Muhajir Makki)
Anwār-e-Sāţi’ah Dar Bayān-e-Mawlūd wa Fatiĥā
(The permissibility of celebrating Mawlid)
Author: ‘Allāmah Muftī Muĥammad ‘Abd al-Samī’ ‘Be Dil’ Sahāranpūrī ‘Álayhi al-Raĥmah (d. 1318)
Primary education: ‘Allāmah Raĥmatullāh Kirānwī Muhājir Makkī (founder of Şawltiya Madrasah, Makkah Mukarramah, d. 1308 AH), Mowlānā Aĥmad ‘Alī Muĥaddith Sahāranpūrī, Mawlānā Shaykh Muĥammad Thānvī, Muĥammad Qāsim Nānotwī.
Further Education: Şadr al-Şudūr Mawlāna Mufti Şadr al-Dīn Āzarda Dahlawī.
Poetry: Mirzā Asadullah Khān Ghālib Dahlawī and kept his Takhallus as ‘Be-Dil’
Spiritual Guide: Shaykh al-Mashāikh Mawlānā Imdādullāh Fārūqī Chishtī Thānvī Muhājir Makkī ‘Álayhi al-Raĥmah (d.1317 AH). Also obtained Ijāzah and Khilāfah from the Shaykh. The Shaykh had many other Khulafā including: Mawlānā Luţfullāh ‘Alīgharī (d.1334), Mawlānā Aĥmad Ĥasan Kānpūrī (d. 1322), Muĥammad Qāsim Nānotwī (d. 1297), Rashīd Aĥmad Ghangohī (d. 1322) and Ashraf ‘Alī Thānvī (d. 1362).
The latter three deviated and went against the teachings of the Shaykh.
Death: ‘Allāmah Muftī Muĥammad ‘Abd al-Samī’ ‘Be Dil’ Sahāranpūrī passed away in 1318 AH (1900) in the city of Mirath.
Works: 1. Nur-e-Imān (poetry). 2. Salsabīl (poetry). 3. Rāĥat-e-Qulūb, 4. Bahār-e-Jannat. 5. Madhhar-e-Haqq. 6. Ĥamd-e-Bārī. 7. Anwār-e-Sāţi’ah Dar Bayān-e-Mawlūd wa Fatiĥā. 8. Dāfi’ al-Awhām Fī Maĥfil Khayr al-Anām. 9. Qawl al-Nabiyy Fī Taĥqīq Al-Salāmu ‘Alayk Ayyuhā an-Nabiyy.
History behind writing Anwār-e-Sāţi’ah Dar Bayān-e-Mawlūd wa Fatiĥā
The Ghayr Muqallid and the scholars of Deoband published a four-page Fatāwā (Hāshimī Press, Mirath) in 1302 AH (1884). This small booklet was titled, “Fatāwā Mawlūd Wa ‘Urs Waghera”. The Fatāwā claimed the celebration of Mīlad as Bid’ah and misguidance.
This Fatāwā was endorsed by three Ghayr Muqallid scholars; Hafīdhullah, Sharīf Husayn and Ilāhī Bakhsh, and other Deobandi scholars; Muĥammad Ya’qūb (Head teacher of Madrassa Deoband), Muĥammad Maĥmūd Ĥasan (Deobandī), Muĥammad ‘Abd al-Khāliq (Deobandi) and Rashīd Aĥmad Gangohī.
Thereafter after few months, another twenty-four page Fatāwā was published, again refuting the permissibility of Milād. The initial four-page Fatāwā was added to this new booklet.
These Fatāwā began to create mayhem and confusion amongst the Muslims. Most of the Muslim of the region were students and followers of Shaykh al-Mashāikh Mawlānā Imdādullāh Fārūqī Chishtī Thānvī Muhājir Makkī ‘Álayhi al-Raĥmah. Due to the circumstances, the Shaykh migrated to Makka Mukarramah in 1276 AH (1859). Therefore the Muslims sought help from the Shaykh’s close Khalīfah ‘Allāmah Muftī Muĥammad ‘Abd al-Samī’ ‘Be Dil’ Sahāranpūrī.
Thus this great scholar wrote the book Anwār-e-Sāţi’ah Dar Bayān-e-Mawlūd wa Fatiĥā answering the baseless objections. When this book was published, within days, the books were all distributed. This book was well received and brought immense delight to the hearts of many.
The scholars of Deoband read the book and knew the book will shatter their foundations. They wrote a reply to this book titled, al-Barāhīn al-Qaţi’ah ‘Alā Dhalām al-Anwār al-Saţi’ah. This was written by Rashīd Aĥmad Gangohī and published it writing his student’s name, Khalīl Aĥmad Anbethwī Sahāranpūrī (d. 1346 AH).
Rashīd Aĥmad Gangohī went beyond labelling Mīlād and ‘Urs as Bid’ah and impermissible, but he also described Muslims practicing Mīlad as worse than non-Muslims. Not only this, he went further citing in his book:
1. Allāh can lie (p. 10)
2. The Prophet of Allāh şallAllāhu álayhi wa sallam was a normal human being (p. 12)
3. Satan’s and Malik al-Mawt’s (Angel of death) knowledge is more than the Holy Prophet's, and proof exists for this for Satan but not for the Holy Prophet. Also it is not Shirk to believe this for Satan but it is Shirk to believe the same for the Holy Prophet şallAllāhu álayhi wa sallam. (p. 122)
4. The Beloved Prophet şallAllāhu álayhi wa sallam did not know about his final state (p. 121)
5. The Prophet şallAllāhu álayhi wa sallam learnt Urdu language from the scholars of Deoband. (p. 63)
Moreover, this book was filled in cursing Allāmah Muftī Muĥammad ‘Abd al-Samī’.
On the other hand, the book, al-Anwār al-Saţi’ah reached Shaykh Imdādullāh Muhājir Makkī Álayhi al-Raĥmah. After reading the book, the Shaykh wrote a letter (dated 22nd Shawwāl 1304 AH-1886) praising the work of his student, Murīd and Khalīfah.
The Shaykh requested Allāmah Muftī Muĥammad ‘Abd al-Samī’ to delete any harsh words in the second edition, and to send more copies to him.
Thus in 1306 AH, Allāmah Muftī Muĥammad ‘Abd al-Samī’ deleted any words which he felt were punitive and printed the book, which again were sent in different parts of the world.
When the Shaykh saw differences erupting between his Khulafā, he wrote a booklet to remove these differences which led to disintegration of Muslims. The book, Faysal-e-Haft Mas’alah a book on seven controversial issues:
3. ‘Urs and Samā’
4. Calling ‘Yā Rasūllāh’
5. Second congregation
On receiving this book, the Deobandi scholars threw it into the fire and went against the teachings of their spiritual mentor.
When al-Barahīn reached the Sunni ‘Ulamā, they challenged him. Mawlānā Ghulām Dastaghīr Quşūrī challenged Khalīl Aĥmad Anbethwī for a debate. This debate took place in the month of Shawwāl 1306 AH in Bhawalpūr. The Deobandīs lost this debate and the scholars concluded, “Anbethwī Şaĥib and his fellow scholars are Wahhābīs and out of the folds of Ahl al-Sunnah.”
The account and description of this debate was compiled into a book, Taqdīs al-Wakīl ‘An Tawhīn al-Rashīd wa al-Khalīl.
Here is a list of those contemporary ‘Ulamā who endorsed Anwār-e-Sāţi’ah Dar Bayān-e-Mawlūd wa Fatiĥā
1. Abū al-Ĥasanāt Mawlānā ‘Abd al-Ĥayy Lakhnawī Farangī Maĥallī (d. 1304)
2. Mawlānā Fayđ al-Ĥasan Sahāranpūrī (d. 1304)
3. Mawlānā Raĥmatullāh Keyrānwī Muhājir Makkī (d. 1308)
4. Mawlānā Muftī Muĥammad Irshād Ĥusayn Mujaddidī Rāmpūrī (d. 1311)
5. Mawlānā Ghulām Dastghīr Qaşūrī (d. 1315)
6. Shāh Ĥajī Imdādullāh Muhājir Makkī (d. 1317)
7. Tāj al-Fuĥūl Mawlānā ‘Abd al-Qādir Badāyūnī (d. 1319)
8. Mawlānā Wakīl Aĥmad Ĥanafī Sikandarpūrī (d. 1322)
9. Mawlānā Muĥammad Fārūq ‘Abbāsī Charyākotī (d. 1327)
10. Mawlānā Abū Muĥammad ‘Abd al-Ĥaqq Ĥaqqānī Dahlawī (d. 1335)
11. Mawlānā Muĥammad ‘Abd al-Majīd Farangī Maĥallī (d. 1340)
12. Imām Aĥmad Riđā Khān Barelwī (d. 1340)