It’s interesting to note that fatwas of Kufr on Mujaddid Alf-e-Thaani were issued by ulama from both the sub-continent and Arab lands, based on faulty translations and misrepresentation of the Maktubat. However, it is Allah’s (azza wa jal) beneficent Will that those who instigate such slanders against the ulama-e-haqq become long forgotten very quickly (fatwas were also issued against Shah Waliullah):
“Still, the controversy over Ahmad Sirhindi’s teachings was rekindled in 1682, following the arrival of a request for a legal opinion (istifta’) from the Mujaddidiyya’s opponents in India who wished to buttress Emperor Awrangzeb’s official ban on the Maktubat. The charges leveled this time against Sirhindi were more comprehensive and included the extravagant claims he made about himself and his millenarian doctrines. Two of Kurani’s associates composed within a month book-length replies in which they declared Sirhindi an infidel. These were sent to “the qadi of India” by the Sharif of Mecca with an accompanying letter in which he asserted that these authors’ verdict was unanimously accepted. Copty suggests that the Sharif’s attitude derived from his desire to appease Emperor Awrangzeb and to pocket himself the large amount of charity that the latter had sent that year to the Haramayn. Be that as it may, there are clear indications that some of the Hijazi ulama did not agree with the condemnation of Sirhindi, among them perhaps Kurani himself. The defense of the Mujaddidiyya’s founder was taken up, with at least some measure of success, by Muhammad al- Uzbeki, who maintained that the fatwas against him were based on faulty translation and misrepresentation of the Maktubat…
Sirhindi’s rivals accused him of deviating from the path of their preceptor, while he was upset at their attraction to mystical music and dance, practices which he loathed…Ahmad Sirhindi received more scholarly attention than any other master in the history of the Naqshbandiyya…Still, especially in the Indian sphere, there is a certain imbalance in the scholarly literature, which has focused on the ideas of the towering figures of Sirhindi and Waliullah at the expense of other masters and aspects of the brotherhood. ” [The Naqshbandiyya, Orthodoxy and activism in a worldwide Sufi tradition, Itzchak Weismann]
From Reliablefatwas blog.