Deobandi - Barelwi Differences

ummtaalib · January 18, 2015

InshaAllah in this topic we will try to compile information regarding the Deobandi-Barelwi differences.

Who are the "Deobandis" and "Barelwis", where did the names come from? CLICK HERE

Why was there a need for the names when both groups are from the Ahlus Sunnah wal Jama'ah and both being the adherents of the Hanafi school? CLICK HERE

What are the differences? CLICK HERE & The Differences in Detail CLICK HERE

Quranic Verses in which the Beliefs of the Barelwis are Condemned CLICK HERE

Multiple Q/A's

Saying "Yaa Rasoolullaah"

Barelwi beliefs supported by anyone else since the time of Rasoolullah sallallaahu 'alayhi wasallam? CLICK HERE

Are Barelwis of the Ahlus Sunnah wal Jama'ah CLICK HERE

A different Opinion on Barelwis being of the Ahlus Sunnah wal Jama'ah CLICK HERE

Regarding the Allegations of Mawlana Ahmed Raza Khan against the Ulama of Deoband

Shaykh Ashraf Ali Thanwi ra's Respect even while having Differences CLICK HERE

Various Fataawaa

Regarding reading the works of Mawlana Ahmed Raza Khan

Regarding our opinion of Mawalna Ahmed Raza Khan

Regarding debating, arguing with the Barelwis

Salaah behind a Barelwi Imam

ummtaalib · January 22, 2015

Who are the "Deobandis" and "Barelwis", where did the names come from?

Deobandi

The name "Deobandi" is derived from Darul Uloom Deoband, located at Deoband, a town in Saharanpur district of Uttar Pradesh, India. It was founded in 1866 by several prominent Islamic scholars (Ulema), headed by Maulana Muhammad Qasim Nanotvi.

Darul Uloom Deoband

The Darul Uloom (house of knowledge) produced countless celebrated and towering personalities who left matchless impressions in nearly every sphere of life. More renowned among them are Hazrat Maulana Muhammad Qasim Nanotavi, Hazrat Maulana Rasheed Ahmad Gangohi, Hazrat Shaikhul Hind Mahmood Hasan, Hazrat Maulana Ashraf Ali Thanwi, Hazrat Allama Anwar Shah Kashmiri, Hazrat Maulana Hussain Ahmad Madani, Hazrat Maulana Shabbir Ahmad Usmani, Hazrat Qari Muhammad Tayyib etc etc.

Source

A brief history here

What is Deoband

A Summary Of The Maslak Of The ‘Ulama Of Deoband

Barelwi

Bareilly is a name of a place in the UP area in India and Moulana Ahmed Raza Khan being from this area, hence he, his teachings and his followers, are attributed to this place and called "Barelwi"

Aireal view of the Mazaar of the Imam in Bareilly and showing the Darul Uloom Manzare Islam and the Hostel.

Ahmed Raza Khan Barelwi, known as Aala Hazrat, was a Hanafi Sunni who founded the Barelvi movement of South Asia.

He was born on 14 June 1856 in Jasuli, one of the areas of Bareilly.

wikipedia

Barelwism is a movement of Sunni Islam originating in the Indian subcontinent in 1880. The movement in British India was greatly shaped by the writings and teachings of Ahmed Raza Khan (1856-1921), thus the movement takes its name from Ahmed Raza Khan's home city of Bareilly, Uttar Pradesh, India.

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ummtaalib · January 22, 2015

Why did the need arise to say "Deobandi" or "Barelwi" when....

Both these groups are passionate followers of the Hanafi Math-hab. In so far as Aqaa`id both these groups accept and follow the teachings of Imaam Abul Hasan Ash`ari and Imaam Abu Mansoor Maaturidi (rahmatullahi alaihima). Both these groups accept and take ba`it to all four Silsilahs of Tasawwuf, viz. Qaadiri, Chisti, Saharwardi and Naqshbandi. In short, both these groups are in all respects followers of the Ahle Sunnah Wal Jamaat.

Differences in the Ummah and the Straight Path

by Mawlana Muhammad Yusuf Ludhianvi

The answer to this question is given by Shaykh Zulfiqar Ahmad in "Differences in 'Aqidah between Deobandis & Barelwis" which is in Urdu. The following is a translation of the first five minutes of the speech...

The Ahlus Sunnah wal Jama'ah consists of the followers of all the four madhaahib yet today we call ourselves "Deobandi". Why? There is a reason for it. When something is original it remains original however when something else is mixed with it, then to differentiate the original, some detail has to be mentioned.

For example, a long time ago when ghee (Butter) was needed, a wife would ask her husband to get some from the market. Simply mentioning "ghee" sufficed. Then came other types of ghee on the market which was not the original, pure ghee of before. Now it became necessary for the wife to make special mention for him to get the "original, pure ghee" to differentiate between the original, pure ghee and the new, artificial one.

Similarly, nowadays so many fitna have arisen that when asked who we are, it has become necessary to mention "Deobandi" to indicate who we are. If we say we are Ahlus Sunnah wal Jama'ah, then the Barelwi group also call themselves Ahlus Sunnah wal Jama'ah, therefore in order to clarify who we are and what our beliefs are, it has become necessary to add the word "Deobandi" since the differences between the groups are to do with Aqaid (Beliefs). The fiqh (Jurisprdence) is the same.

The respected Shaykh then goes on to mention the differences between the Deobandis and Barelwis.

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ummtaalib · January 22, 2015

The Differences

From "Differences in the Ummah and the Straight Path"

by Mawlana Muhammad Yusuf Ludhianvi

Between these two groups there exist the following differences:

(1) Was Nabi (sallAllaahu alaihi wasallam) Noor (celestial light) or a human being?

(2) Was Nabi (sallAllaahu alaihi wasallam) knower of the unseen or not?

(3) Is our Nabi (sallAllaahu alaihi wasallam) all-seeing (haazir-o-naazir) or not?

(4) Has Nabi (sallAllaahu alaihi wasallam) complete choice and control or not? That is, has Nabi (sallAllaahu alaihi wasallam) total control and choice in the workings of this universe or is this the soleresponsibility of Allaah Ta`ala?

These four Masaa`il (discussed above) are the important ones which are related to Aqaa`id. Besides these there are a few others also, wherein there are differences

Full detail & explanations HERE

Some of the beliefs of Moulana Ahmed Raza Khan

Source

Bareli is a name of a place in the UP area in India. Moulana Ahmed Raza Khan is from this area, hence he, his teachings and his followers, are attributed to this place.

(Mutala Bareilwiyat Pg.19 Vol.1 Darul Maarif)

We disagree with some of his beliefs.

Some of the beliefs of Moulana Ahmed Raza Khan are:

1.       Rasullullah (Sallallahu Alaihi Wasalam) had the knowledge of the unseen

(Nizamul Fatawa,Vol.1,Pg.177,Deoband)^{^[1]}

2.      That the Aayat “He is the first and the last and, he has power over everything and knows everything”, was referring to the being of Rasullullah (Sallahallahu alaihi wasalam).^{^[2]}

(Sura Hadeed, Verse 4)

3.      It was possible that Rasullullah (Sallahallahu alaihi wasalam) could have forgotten some of the Aayat of the Quraan (aliyaazu billah).

(Nizamul Fatawa,Vol.1,Pg.177,Deoband)^{^[3]}

      4. Help can be sought directly from the late Hazrat Shaikh Abdul Qaadir Jailani

           (Rahimahullah) (not as a medium to Allah Taa`la but that, Abdul Qaadir Jaailani

           (Rahimahullah) can directly grant help. )

(Nizamul Fatawa Pg.179,Vol 1,Deoband)^{^[4]}

        5.     Rasullullah (Sallahallahu alaihi wasalam) is Omni-present. (Haazir Naazir).

(Nizaamul Fatawa Pg.195 Vol.1 Deoband)

All of the above are incorrect beliefs.

Ml. Muhammed Sindhi,
Student Dārul Iftā

Checked and Approved by:

Mufti Ebrahim Desai

Dārul Iftā, Madrasah In῾āmiyyah

فانه يدعي ان الرسول يعلم كل المغيبات علما تفصيليا من الازل الى الابد ...[1]

[2] هو الاول و الاخر و الظاهر و الباطن و هو على كل شيْ قدير (الحديد 3)

[3] انظر نظام الفتاوى ج.1 ص177, ((و يمكن نسيان بعض الايات منه عليه الصلاة و السلام))

[4] انظر نظام الفتاوى ج.1 ص.179, و من خرافته انه يعتقد ان الشيخ عبد القادر الجيلاني مستغاث كبير فى العالم.

A Brief Summary of the Barelwi Beliefs: Mufti Muhammad Taqi Uthmani

Source

With regards to the Barelwi group, which is distinct from the majority of Muslims in some points of belief (‘aqaid) and innovated practices (al-a’mal al-mubtada’ah). Among their beliefs is that the Messenger of Allah (Allah bless him and grant him peace) knew the unseen and was cognizant of everything that was and shall be (ma kana wa ma yakun), and that his noble soul has the right of disposal in terms of benefiting and harming people. Their imam, Shaykh Ahmad Rada Khan al-Barelwi circulated a fatwa of kufr against the ‘ulama of Deoband and even said that he who does not consider them a kafir is also a kafir. This was because they (the ‘ulama of Deoband) had criticized their beliefs and said: the knowledge of the unseen is a quality (sifah) of Allah Most High, no one is a partner with him in this. However, He Most High informed His messengers of that which he wished from the unseen.

Among their bid’ah practices is that they celebrate certain festivals that are not established in the Qur’an and Sunnah and consider them to be preferable (mustahab), rather they treat them like those actions that are wajib by expressing extreme loath for those who do not join them. Likewise, they have contrived certain practices when someone dies such as the family of the dead person inviting people on the third, tenth and fortieth day after the passing of the deceased. Food is prepared for them and he who does not do this is severely reprimanded. And there are many other such innovations.

Discourse regarding this group is plenty. However, that which I have mentioned is a summary of their beliefs and practices. Among them are those who exceed the limit in this, talk nonsense and are bigoted, and those who in comparison to the others are balanced.

And Allah Most High is the most knowledgeable.

[Mufti] Muhammad Taqi Usmani (may Allah forgive him)
5/1/1426

Fatawa ‘Uthmani (Kitab al-Iman), vol. 1, p. 91

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ummtaalib · January 22, 2015

The Differences in Detail

The following is from:

Differences in the Ummah and the Straight Path

by Mawlana Muhammad Yusuf Ludhianvi

[removebr]

page 17 onward

3) THE DIFFERENCE BETWEEN THE DEOBANDIS AND BARELWIS

The third difference regarding which you have requested of me is that between the Deobandis and Barelwis, and
you wanted to know which of these two are treading the path of Haqq.

To me the phrase “Deobandi-Barelwi difference” is surprising and odd. You have already heard that the difference
between the Sunnis and Shiahs stemmed from the acceptance (of the one group) and rejection (by the other) of the
Sahaabah-e-Kiraam (radhiAllaahu anhum) and that the difference between the Hanafis and Wahaabis originated
from the following or not of the Aimmah-e-Mujtahiddeen. However, according to my knowledge there is no sound
basis for any difference between the Deobandis and Barelwis. The reason being that both these groups are
passionate followers of the Hanafi Math-hab. In so far as Aqaa`id both these groups accept and follow the
teachings of Imaam Abul Hasan Ash`ari and Imaam Abu Mansoor Maaturidi (rahmatullahi alaihima). Both these
groups accept and take ba`it to all four Silsilahs of Tasawwuf, viz. Qaadiri, Chisti, Saharwardi and Naqshbandi.
In short, both these groups are in all respects followers of the Ahle Sunnah Wal Jamaat. They also acknowledge to
and accept the reverence of the Sahaabah, Tabieen and Aimmah-e-Mujtahiddeen. They are Muqallids of Hadhrat
Imaam Abu Hanifah (rahmatullahi alaih) and accept the authority right up to Mujaddid Alfe Thaani and Shah
Abdul Azeez Muhaddith Dehlwi (rahmatullahi alaihima). They all also accept that being subservient to the Auliyaa
of Allaah Ta`ala is the means of salvation in both the worlds. Therefore, in my opinion there is no real and genuine
basis for any differences between theses two groups.

I do not refute the contention that there exists between these two groups some differences in a few Masaa`il. I will
hereunder present the authentic Shar`i view in the light of the Qur`aan Majeed, Sunnah and Hanafi Fiqh of the
Masaa`il wherein they differ, without making reference to any one of the two groups in particular.

Between these two groups there exist the following differences:

(1) Was Nabi (sallAllaahu alaihi wasallam) Noor (celestial light) or a human being?

(2) Was Nabi (sallAllaahu alaihi wasallam) knower of the unseen or not?

(3) Is our Nabi (sallAllaahu alaihi wasallam) all-seeing (haazir-o-naazir) or not?

(4) Has Nabi (sallAllaahu alaihi wasallam) complete choice and control or not? That is, has Nabi (sallAllaahu alaihi wasallam) total control and choice in the workings of this universe or is this the sole
responsibility of Allaah Ta`ala?

With regard to these Masaa`il, that group is on Haqq whose beliefs are in conformity with the Qur`aan Majeed,
Sunnah of Nabi (sallAllaahu alaihi wasallam), practices of the Sahaabah (radhiAllaahu anhum) and the Fiqh of
Imaam Abu Hanifah (rahmatullahi alaih). The other group is in error. Now, very briefly, I will outline the
differences between these two groups.

(1) NOOR OR HUMAN?

My belief regarding Nabi (sallAllaahu alaihi wasallam) is that he is not merely a human being, in fact, he is the
best and the leader of the human species. He is not merely an offspring of Hadhrat Adam (alaihi salaam), he is, in
fact, the best of all the children of Hadhrat Adam (alaihi salaam) – sallAllaahu alaihi wasallam – Nabi (sallAllaahu
alaihi wasallam) himself said:

“I will be the leader of the children of Adam on the day of Qiyaamah.”

The fact that he (sallAllaahu alaihi wasallam) is the best of man and humankind is not only a matter of honour and
pride for himself, in fact, his being from amongst the human nation is a matter of envy for the angels.

Just like Nabi (sallAllaahu alaihi wasallam) belongs to the human species in so far as his creation is concerned, so
too is he in the beacon of guidance for the entire human race in so far as his quality of guidance is concerned. This
is the “Noor” by which humankind will find their path to Allaah Ta`ala. This light will remain until the day of
Qiyaamah. Hence, my belief is that Rasulullaah (sallAllaahu alaihi wasallam) is a combination of both human and
Noor. In my opinion it is incorrect for anyone to separate and negate any one of these two attributes from him
(sallAllaahu alaihi wasallam). To negate the attribute of humanness from Nabi (sallAllaahu alaihi wasallam) will
be to, Nauthubillah, remove him from the circle of humanity. Whereas, there are numerous places in the Qur`aan
Majeed where the Prophets are mentioned as being from amongst mankind. The Ahle Sunnah Wal Jamaat is
unanimous on this fact that all the Ambiyaa (alaihimus salaam) were sent from only mankind. The definition of a
prophet is as stated in the famous Ahle Sunnah Wal Jamaat Aqaa`id Kitaab, “Shar`e Aqaa`id Nasafi”:

“(A Prophet is) That human being, who was sent by Allaah Ta`ala to convey the Message and Injunctions.”

It is stated in the famous Hanafi Kitaab “Fataawa Aalimgiri”, on page 363, vol.2, citing reference from “Fusool
Amaawiyah”: “That person who says that he does not know whether Nabi (sallAllaahu alaihi wasallam) is a
human or jinn, is not a Muslim.” In short, the fact that Nabi (sallAllaahu alaihi wasallam) is a human being is such
an irrefutable reality which no person in his right senses can deny.

We sometimes hear people saying that Nabi (sallAllaahu alaihi wasallam) is a Noor from the Noor of Allaah Ta`ala
and he is merely clothed in the façade of humanness. Some even aver that between the words “Ahmad” and
“Ahad”, only the letter Meem comes in between. Nauthubillah, this is exactly the same belief that Christians hold
regarding Hadhrat Isaa (alaihi salaam), that he is a deity in the form of a man. There is absolutely no scope or
leeway in Islaam for such spurious and useless beliefs. What can be more nonsensical and absurd as saying that the
servant and Allaah Ta`ala are one and the same. The previous Ummats have spoilt their Deen due to such baseless
beliefs.

Our Nabi (sallAllaahu alaihi wasallam) had feared this same fate for his Ummat and has forewarned them saying:
“Do not exceed the bounds in praising me like the Christians have done with Isaa in that they elevated him to being Allaah and Allaah‟s son. I am the servant and messenger of Allaah Ta`ala. Refer to me as the servant and
messenger of Allaah Ta`ala.” [bukhari, page 1009, vol. 2]

Owing to this sanctified statement, my belief is that the qualities, attributes and perfection of Nabi (sallAllaahu
alaihi wasallam) over the rest of mankind supersedes them by far. There is no human who is equal to him
(sallAllaahu alaihi wasallam). Nevertheless, he (sallAllaahu alaihi wasallam) was a human and not a deity. This is
the teaching of Islaam and my Imaan is on this.

(2) KNOWER OF THE UNSEEN

My belief is this that Allaah Ta`ala had bestowed Nabi (sallAllaahu alaihi wasallam) with such knowledge which
He had not granted to any other prophet or angel. In fact, the knowledge of all the creation from the first to the last
is like a mere drop compared to the ocean of Rasulullaah‟s (sallAllaahu alaihi wasallam) knowledge. Nabi
(sallAllaahu alaihi wasallam) was bestowed with whatever knowledge that was appropriate for his status with
regard to the Being and Attributes of Allaah Ta`ala, countless past and future incidents, the condition of the grave
and Barzakh, the condition of the Day of Qiyaamah and the condition of Jannat and Jahannum. The estimation of
all this, none knows besides Allaah Ta`ala.

Together with this, my belief is that just as the knowledge of Nabi (sallAllaahu alaihi wasallam) is incomparable to
that of the entire creation, in similar manner is the knowledge of Nabi (sallAllaahu alaihi wasallam) incomparable
to that of the All-Encompassing Knowledge of Allaah Rabbul Izzat.

It is reported in Bukhari Shareef that once Hadhrat Khidr (alaihi salaam) was sitting on the seaside and he saw a
little sparrow place its beak into the ocean and he commented to Hadhrat Moosa (alaihi salaam):

“My knowledge and your knowledge compared to the Knowledge of Allaah Ta`ala is not even equal to the
amount of water that was decreased from the ocean on the (beak of that) bird.”

This example is merely for our understanding, in reality, can this limited knowledge of man never be compared to
the unlimited Knowledge of Allaah Ta`ala? [bukhari footnote, page 482, vol.1]

It for this reason that on numerous occasions in the Qur`aan Majeed the word “Aalimul Ghaib” (Knower of the
Unseen) is attributed to Allaah Ta`ala. Likewise there are numerous places where the quality of “Aalimul Ghaib”
has been negated for Nabi (sallAllaahu alaihi wasallam).

In the beginning of the 20th Para, it is stated after the many Attributes of Allaah Ta`ala had been enumerated:
“Say (O Nabi - sallAllaahu alaihi wasallam), none in the heavens and earth knows the unseen, except Allaah
and none has the slightest idea when the resurrection will take place.”

Similarly, there are numerous Ahaadith wherein the same subject is discussed. If one has to compile all these
Aayaat and Ahaadith, then even a voluminous Kitaab will prove insufficient. It is the accepted belief of the Ahle
Sunnah Wal Jamaat that it is totally incorrect to regard anyone else besides Allaah Ta`ala as Aalimul Ghaib.
Hadhrat Aishah (radhiAllaahu anha) states: “That person who avers that Nabi (sallAllaahu alaihi wasallam)
knows the unseen, has in actual fact levelled a great slander upon Allaah Ta`ala.” [bukhari / Mishkaat page
501]

The following Mas`alah is recorded in the famous Hanafi Kitaabs: “That person who has made Nikah with a
woman without having any witnesses and he says: „We make Allaah Ta`ala and His Rasool our witnesses‟, (such a person) becomes a kaafir.” [Fataawa Aalimgiri, page 266, vol. 2]. It is further stated that the reason being such a
person regards Nabi (sallAllaahu alaihi wasallam) as being Aalimul Ghaib, which is a kufr belief. [Fataawa Qaadhi
Khaan, from the footnote of Aalimgiri, page 234, vol.1 / Bahrur Raa`iq, page 88, vol.3]

Some people aver with great impudence and audacity that Allaah Ta`ala is not Aalimul Ghaib and Nabi
(sallAllaahu alaihi wasallam) is. Listening to such kufr statements makes one‟s hair stand on end. In reality such
miscreants do not even know the meaning of Aalimul Ghaib.

It is stated in the famous Hanafi Tafseer Madaarik:
“Ghaib: It is that upon which there is no proof, and no creation knows anything about it.”
Hence, that knowledge which the prophets are made aware of by means of Wahi (Divine Revelation), and which
Auliyaa are made aware of by way of Ilhaam or Kashf, is not termed as „Ghaib‟.

In conclusion, we say that the knowledge of Nabi (sallAllaahu alaihi wasallam) is so vast that no human or angel
has the ability to comprehend or attain. But, at the same time, this knowledge of Nabi (sallAllaahu alaihi wasallam)
is incomparable to that of Allaah Ta`ala. It is not correct, in the light of the Qur`aan Majeed, Ahaadith or Hanafi
Fiqh to attribute the quality of Aalimul Ghaib to any other besides Allaah Ta`ala.

(3) ALL-SEEING (Haazir-o-Naazir)

Prior to discussing this point, one needs to reflect upon the term „haazir-o-naazir‟. These are both Arabic words
which translate as “one who is present and looking”. And if one combines these two word, they would imply
“That being whose presence is not restricted to one specific place, in fact, his presence at one and the same time
encompasses the entire universe and is aware and looks at every particle from the first to the last.”

My belief is that the term haazir-o-naazir can only be attributed to the Being of Allaah Ta`ala and none else. This
is His exclusive attribute. Regarding our Nabi (sallAllaahu alaihi wasallam), everyone is well aware that his body
rests in his blessed grave. His admirers the world over, come there to visit him. Hence, thi s belief that Nabi
(sallAllaahu alaihi wasallam) is present all over and he sees every atom of the universe is spurious to any sane
mind. This quality is exclusive to Allaah Ta`ala and it is totally incorrect to ascribe it to anyone else.

If the ascribers to the belief of haazir-o-naazir aver that it means that after the demise of Nabi (sallAllaahu alaihi
wasallam) his blessed soul was granted the permission to roam freely, then this does not establish his being haaziro-
naazir. In Pakistan (and every other country) the citizens are allowed to go anywhere in the country they please,
so does this consent imply that every citizen of Pakistan is haazir-o-naazir? If a person has the permission to go to
a certain place does not imply that this person is present at that place. Besides this, if one avers regarding a certain
place (for example say Karachi) that Nabi (sallAllaahu alaihi wasallam) is present there, then this is such a claim
which warrants proof. This is such a claim which has no basis in the Shariah, hence to make such a claim and hold
such a belief without citing any proof is not correct. Some insane people do not only hold this belief regarding
Nabi (sallAllaahu alaihi wasallam), they believe that many Auliyaa are haazir-o-naazir. I am astonished at the
„generosity‟ of such people. They are so liberal with the Attributes of Allaah Ta`ala that they share it out freely
amongst the creation! Nevertheless, this intrepidity and audaciousness is totally unacceptable to the Aimmah of the
Ahle Sunnah. It is stated in Fataawa Bazaazia:

“Our Ulama state that whoever avers that the souls of the Mashaaikh are present and listening has committed
KUFR.” [Footnote of Aalimgiri, page 326, vol.6]

(4) FREE WILL AND CHOICE

A clear result of establishing divine qualities for Nabi (sallAllaahu alaihi wasallam) would be to liken him and
grant him a share in divinity. Due to this some people aver that Nabi (sallAllaahu alaihi wasallam) has control over
the doings of the universe and that Allaah Ta`ala had given Nabi (sallAllaahu alaihi wasallam) complete choice
and will in the running of the universe.

Owing to this claim people have given Nabi (sallAllaahu alaihi wasallam) the title of „Mukhtaar-e-Kul‟. However,
in the light of the Qur`aan Majeed, Sunnah and beliefs of the Ahle Sunnah, there is absolutely no scope or proof for
such claims, that Allaah Ta`ala had granted Nabi (sallAllaahu alaihi wasallam) or anyone else total or part choice
and will in the running of the universe. The Aqaa`id of Islaam is that Only Allaah Ta`ala and none else has control
and power over the universe. In this, He has no partner or helper. Death, life, health, sickness, etc. everything is
totally in His Control. This is precisely the reason why every prophet from the time of Hadhrat Aadam (alaihi
salaam) until Nabi (sallAllaahu alaihi wasallam), every one of them supplicated and pleaded to Allaah Ta`ala and
all of them understood that He Alone was the Owner of benefit and harm. This was also the condition of every
Auliyaa of Allaah Ta`ala. No Nabi, Wali, Sadeeq or Shaheed ever made this claim that he be granted or was
granted control over the universe. Nabi (sallAllaahu alaihi wasallam) himself held the following belief:

“Hadhrat Ibn Abbaas (radhiAllaahu anhu) said: „Once I was saddled behind Nabi (sallAllaahu alaihi
wasallam) and he said to me: „O son! You protect the rights of Allaah, and Allaah Ta`ala will protect you. You
protect the rights of Allaah and you will find Him by your side. When you are need of something then ask from
Allaah Ta`ala. When you are in need of assistance, then seek assistance only from Allaah Ta`ala. And have
firm faith that if the entire creation gathers in order to benefit you, then they will not be able to benefit you one
bit, except what Allaah Ta`ala had decreed for you. And if the entire creation gathers to harm you, then they
will never be able to harm you one bit, except what Allaah Ta`ala had decreed for you.” [Mishkaat Shareef, page
453]

Sheikh Ali Qaari (rahmatullahi alaih) states in commentary of this Hadith:
“”Ask of Allaah”, i.e. ask only of Allaah Ta`ala, because the treasures of giving is totally in His Control. The keys
for giving and granting lies only in His Hands. Every benefit or harm which reaches the servant or warded off
from him, whether it be in this world or hereafter, are all owing to His Mercy without any intermediaries or means.

This is so because He is The Generous One. He is so Independent that He requires none. It is for this reason that
one should only have hopes in His Mercy. All one‟s great desires and needs should be presented in His Court and
trust on any matter should only be on His Being. Besides Him do not ask of anyone, because besides Him, none
else has the power to give, nor to prevent, nor to ward off difficulties, nor benefit. Besides Him none else has even
the ability or choice over good or evil for themselves. Nor does anyone, besides Him, have the choice of life, death
or even standing up.”

Further on, he writes, commenting on “Entire creation”:
“ „Indeed the entire Ummat‟, i.e. the entire creation. If the special servants of Allaah Ta`ala, the general public,
the Ambiyaa, Auliyaa and the entire Ummat, in essence, are unanimous in that they wish to benefit you in a certain
thing, whether it be a worldly thing or something for the hereafter, then they will not have the power or ability to
benefit you.” [Mirqaatul Mafaateeh, page 91, vol. 5]

Hadhrat Abdul Qaadir Jilaani (rahmatullahi alaih) states in „Al-Fathur Rabbaani‟, majlis 61:
“Indeed the creation is helpless and incapable. They have neither destruction nor ownership in their hands, neither
wealth nor poverty, neither harm nor benefit. None has any ownership except Allaah Ta`ala. There is no power but

His.There is no giver, preventer, harmer or benefactor but Him. There is none who can give life or death but
Him.”

This is the belief of all the Auliyaa of Allaah Ta`ala and elders of the Ahle Sunnah Wal Jamaat. Those miracles of
the Ambiyaa and Karaamaat of the Auliyaa, which manifested at their hands was in actual fact the doing of Allaah
Ta`ala via them. This is the reason why they are called Mu`jizah and Karaamat. To see a Mu`jizah or Karaamat
and to interpret it as being a partnership in divinity or has having a choice in the administration of the universe, is
sheer stupidity. This is the self-same stupidity that led the Christians into taking Hadhrat Isaa (alaihi salaam) as a
deity when they saw his miracles (example, giving life to the dead). The main and prime objective and message of
every prophet was to invite towards the Oneness of Allaah Ta`ala, in His Being, Qualities and Actions.

There are many proofs that are forwarded in the Qur`aan Majeed on numerous occasions and ways proving the Oneness of Allaah Ta`ala. Amongst them are: “Say! Who is the controller of the universe?” “Who grants sustenance?” “In
whose control is death, life, health and sickness?” “Who is the owner of benefit and harm?” etc., etc. – it is clear
and evident that if all these things are attributed to others besides Allaah Ta`ala then at last 1/3 of the Qur`aan
Majeed would be Baatil. Here it would also be prudent to remember that with regard to the Injunctions of Allaah
Ta`ala they are categorised into two sections; one is regarding the laws of Shariah which the Ambiyaa (alaihimus
salaam) teach and demonstrate to their Ummats. The second is regarding the creation, which applies to every
creation in the universe. Just like none is free from the injunctions of the Shariah, regardless of how close he/she may be to Allaah Ta`ala, so too, is none excluded from accepting the matters and injunctions regarding creation.

None, regardless of whether he is in the heavens or earth, whether it is an angel or a prophet, everyone are
subjected to the system of Allaah Ta`ala in so far as the administration of the universe is concerned. Everyone is
subject to His Decree and Destiny. Some people transfer the administration of the universe to Auliyaa and
Ambiyaa, whereas those very personalities to whom Allaah Ta`ala had granted His recognition, have never laid
claim to this partnership. They maintained that everything in the total control of Allaah Ta`ala Rabbul Izzat. Hence,
to regard these personalities as having control in the universe is to contradict their very teachings and beliefs!

These four Masaa`il (discussed above) are the important ones which are related to Aqaa`id. Besides these there are a few others also, wherein there are differences. I will also briefly enumerate on these.

*** These have not been included here. The titles as mentioned below can be read in the PDF from page 22 -43

(5). TO CALL UPON SOMEONE OTHER THAN ALLAAH TA`ALA

(6). TAWASSUL AND DUA

* Note: Titles are not numbered correctly after number 6 (There are two titles nymbered 6)

(7) VISITING THE GRAVES

(8) SOLID GRAVES AND THEIR TOMBS page 31 04 106

(9) PLACING OF CLOTH OVER THE GRAVE

(10) TO LIGHT LAMPS AT GRAVESIDES

(11) TO CIRCUMABULATE (MAKE TAWAAF) AND PROSTRATE AT THE GRAVES ETC.

(12) TO MAKE VOWS AND MAKE OFFERINGS AT THE GRAVES

(13) EID MEELADUN NABI (SALLAHO ALAIHE WASSALAM)

central-mosque/PDF

~~~

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ummtaalib · January 22, 2015

Key Differences in Aqeedah between the Deobandis and Barelwis

https://www.youtube.com/watch?v=Dy414efgpTQ&x-yt-cl=84503534&x-yt-ts=1421914688#t=19

Urdu speech

First few minutes explain why the need arose to mention "Deobandi" Muslim instead of saying we are from the Ahlus Sunnah wal Jama'ah. English translation of the first five minutes HERE

~~~

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ummtaalib · January 22, 2015

Quranic Verses in which the Beliefs of the Barelwis are Condemned

Question:

My question is regarding the Barelwis. Can you please provide me with ahadith and Quranic verses in which the following beliefs of the Barelwis are condemned:

1) They believe that the Prophet (SAW) is noor (light) and not bashar (human)

2) They say that the Prophet (SAW) is mukhtar e kul

3) They say that the Prophet (SAW) is Alim ul ghaib (knower of the unseen)

4) They say that worshipping the grave and prostrating to it is permissible.

JazakAllah khair

Answer:

1) Allah Ta’ala says:

قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ

Say (O Muhammad): I am only a man (bashar) like yourselves. (Quran 18:110)

In the Quran where Rasulullah (sallallaahu alaihi wa sallam) has been called noor (light), it refers to his role as a deliverer from darkness, ignorance and misguidance, and it does not mean to suggest that Rasulullah (sallallaahu alaihi wa sallam) was not a human. The verse itself explains this:

يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ (15) يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ (16)

O followers of the Book! indeed Our Apostle has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light (noor) and a clear Book from Allah. With it Allah guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path. (Quran 5:15-16)

2) Allah Ta’ala says in the Holy Quran:

وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا

And He does not share His Command with any person whatsoever. (Quran 18:26)

قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ

Say (O Muhammad): I do not control any benefit or harm for myself except as Allah please; and had I known the unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe. (Quran 7:188)

When the son of Rasulullah (sallallaahu alaihi wa sallam), Ibrahim (radiyallaahu anhu), passed away, it caused great grief to Rasulullah (sallallaahu alaihi wa sallam) and tears fell down his eyes. Rasulullah (sallallaahu alaihi wa sallam) said, “Indeed tears fall from the eyes and the heart is sad. However we do not say anything except what pleases our Lord. We are indeed grieved by your loss O Ibrahim.” (Bukhari, hadith 1220). If Rasulullah (sallallaahu alaihi wa sallam) was mukhtaar e kul, then wouldn’t he have chosen not to let his son die?

Similarly, Rasulullah (sallallaahu alaihi wa sallam) yearned for the acceptance of Islam by his uncle Abu Taalib till he was on his death bed. However, Abu Taalib did not accept Islam. If Rasulullah was mukhtaar e kul, would not he have chosen guidance for Abu Taalib?

3) Allah Ta’ala says:

قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ

Say (O Muhammad): I do not control any benefit or harm for myself except as Allah please; and had I known the unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe. (Quran 7:188)

قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ

Say (O Muhammad: I do not say to you, I have with me the treasures of Allah, nor do I know the unseen, nor do I say to you that I am an angel; I do not follow anything except that which is revealed to me. (Quran 6:50)

وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ (59)

And with HIM are the keys of the unseen; none knows them but HE. And HE knows whatsoever is in the land and in the sea. And there falls not a leaf but HE knows it; nor is there a grain in the deep darkness of the earth, nor anything green or dry, but it is recorded in a clear book. (Quran 6:59)

وَيَقُولُونَ لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ (20)

And they say, `Why has not a Sign been sent down to him from his Lord ? Say, `The knowledge of the unseen belongs only to ALLAH. So wait. I am with you among those who wait ?' (Quran 10:20)

قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (65)

Say: No one in the heavens and the earth knows the unseen but Allah; and they do not know when they shall be raised. (Quran 27:65)

Allah Ta’ala had given the Holy Prophet (Allah’s peace and blessings be upon him) the knowledge of some things of the unseen such as knowledge about the conditions of the grave, the resurrection, paradise, hell etc. However, because of this knowledge, the Holy Prophet (Allah’s peace and blessings be upon him) is not called ‘Aalim ul Ghaib’ (knower of the unseen). Only Allah Ta’ala is Knower of the unseen. The Holy Prophet (Allah’s peace and blessings be upon him) merely received knowledge of these things through revelation (wahi) from Allah Ta’ala. Allah Ta’ala says:

تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَذَا فَاصْبِرْ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ (49)

Such are some of the news of the unseen, which We have revealed to you; before this, neither you nor your people knew them. So persevere patiently: for the End is for those who are righteous. (Quran 11:49)

ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ (102)

This is of the news relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans. (Quran 12:102)

4) Abu Hurairah (May Allah be pleased with him) narrates that the Messenger (Allah’s peace and blessings be upon him) said, “May Allah destroy the Jews. They made the graves of their Prophets places for prostrating (i.e. they prostrated before the graves of their Prophets).’ (Bukhari, hadith 418; Muslim, hadith 824)

Aisha (May Allah be pleased with her) narrates that the Messenger (Allah’s peace and blessings be upon him) said in his sickness in which he passed away, “Allah’s curse be upon the Jews and Christians. They took the graves of their Prophets as places of prostrating.’ (Bukhari, hadith 1244; Muslim, hadith 823)

And Allah knows best

Mufti Faizal Riza

Darul Ifta Australia

www.mufti-online.net

Source

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ummtaalib · January 22, 2015

Multiple Q/A's on Barelwi Beliefs

Question

I know a brelwi brother from my family and he said to me your aquidah is wrong. He said you have to believe that you could ask dua from the awliya( that pasted away ) , the prophet (SAW) is haazir naazir and alimul ghayb. They also read something called fatiha on food. if you know to know what that is is its makind dua in front of food on a special day like a pious person death day and they read surah fatiha then ikhlaas falaq and naas and then they say to send the reward to that person. i want to know if this is allowed and also can the other stuff i mentioned. Can you please give me a full detailed fatwa on this and also can you tell me any kitabs

Answer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

Your query has four parts to it:

1. Can one ask the Awliya to grant ones Duas?

It is not permissible to ask the Awliya to fulfill ones Duas. However, it is permissible for one to ask Allah (Subhanah WaTa’ala) through the Wasila of the Awliya. This is done by asking Allah (Subhanah WaTa’ala) to fulfill ones such and such Dua through the love that one has for the Awliya. Thus, one is not directly asking the Awliya, rather he is, in essence, asking from Allah (Subhanah WaTa’ala) who alone is capable of fulfilling Duas.

2. Is the Prophet (SalAllahu Alahi Wasalaam) Hazir Nazir?

It is incorrect to believe that the Prophet (SalAllahu Alahi Wasalaam) has the ability to be present everywhere. Rather, Allah (Subhanah WaTa’ala) is the only One who has the ability to witness all things at one time. To believe the Prophet (SalAllahu Alahi Wassalaam) is Hazir Nazir is completely disrespectful to Allah (Subhanah WaTa’ala) and the Prophet (SaAllahu Alahi Wassalaam).

For example, some have the belief that the Prophet (SalAllahu Alahi Wassalaam) actually attends gatherings where Durood is recited upon him Rather, the correct belief is that the Prophet (SalAllahu Alahi Wassalaam) is informed of our actions and Salaams are conveyed to him through angels, not that he actually comes to the gatherings. It is mentioned in Hadith by the Prophet (SalAllahu Alahi Wassalaam)

حدثنا محمد بن يوسف ثنا سفيان عن عبد الله بن السائب عن زاذان عن عبد الله بن مسعود قال قال قال رسول الله صلى الله عليه و سلم : ان لله ملائكة سياحين في الأرض يبلغوني عن أمتي السلام (سنن الدارمي 2/409؛ عربي)

The Prophet (SalAllahu Alahi Wassalaam) said: “Verily, Allah has angels that travel the Earth and convey my Ummah’s salutations to me” (al-Darami)

عن ابن مسعود أيضا عن النبي صلى الله عليه وآله وسلم قال: (حياتي خير لكم تحدثون ويحدث لكم ووفاتي خير لكم تعرض علي أعمالكم فما رأيت من خير حمدت الله وما رأيت من شر استغفرت الله لكم) رواه البزار بإسناد جوده الحافظ العراقي وصححه الحافظ الهيثمي والجلال السيوطي والشهاب القسطلاني (الأحاديث المنتقاة، ص 91؛ جوامع الكلم)

The Prophet (SalAllahu Alahi Wassalaam) said: "My life is good for you [since] you commit acts and its verdicts are given to you [through me]. And my death is [also] good for you [since] your deeds are presented to me. I praise Allāh for the good I see and I ask Him for your forgiveness for the evil I see" (al-Ahādīth al-Muntaqāh)

These two Ahadith clearly show that our Salaams and actions are presented to the Prophet (SalAllahu Alahi Wassalaam) through angels, not that he actually comes to the gatherings. Therefore, it will be incorrect to believe that the Prophet (SalAllahu Alahi Wassalaam) is Hazir Nazir.

3. Is the Prophet (SaAllahu Alahi Wassalaam) Alim ul-Ghayb?

The Prophet (SalAllahu Alahi Wassalaam) was given knowledge of many things of the unseen, yet his knowledge was still limited. The ability to have complete knowledge of everything is the characteristic of Allah (Subhanah WaTa’ala) alone and no one else. This is proven through many Ayaat of the Quran a few of them are as follows:

قُل لاَّ يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالأَرْضِ الْغَيْبَ إِلاَّ اللَّهُ (النمل: 65)

Say: “None in the Heavens and the earth knows the Ghayb (Unseen) except Allah” (Quran 27: 65)

قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ اللَّهِ وَلا أَعْلَمُ الْغَيْبَ(الانعام: 50)

Say (O Muhammad SalAllahu Alahi Wassalam): I do not tell that with me are the treasures of Allah, nor (that) I know the Unseen (Quran 6: 50)

قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعًا وَلاَ ضَرًّا إِلاَّ مَا شَاء اللَّهُ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لاَسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ(الاعراف:188)

Say (O Muhammad SalAllahu Alahi Wassalaam): “I possess no power over benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. (Quran 7: 188)

وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلاَّ هُوَ(الانعام: 59)

And with Him (Allah) are the keys of the Ghayb (all that is hidden), none knows them but He (Allah). (Quran 6: 59)

Clearly, these aayaat prove that no one other than Allah (Subhana WaTa’ala) has the knowledge of the Ghayb. Furthermore, in one incident, Aishah (Radhi Allahu Anhaa) was falsely accused of indecency and, thus, the Prophet (SalAllahu Alahi Wassalaam) was worried for a long period of time. Until Allah (Subhanah WaTa’ala) sent down the Wahy to inform him of the truth. If he was knowledgeable of the Ghayb, then he would have known the reality of the situation. Many other instances, besides this one, have clearly shown that the beloved Prophet (SalAllahu Alahi Wassalaam) did not have knowledge of the Ghayb.

4. Is it permissible to read Fatiha on food?

The method mentioned in the query has no basis in Islam and therefore, is not permissible. To specify a certain day to do this and to do it for the Awliya makes this act impermissible. Rather any act of worship must be peformed for the sole pleasure of Allah (Subhanah WaTa’ala). However, if one feeds the poor and then intends its reward for the Awliya, then this method is permissible.

The desire to send reward to ones deceased loved ones also existed at the time of the Sahabah, Tabieen, Tab-e-Tabieen, and so on, but not one incident is recorded of them doing it in the manner mentioned in the query. The method prescribed above has been mentioned, rather preferred, by the great Ulema of our Deen. Therefore, it is only appropriate to do this in the manner proven by Shariah. May Allah (Subhanah WaTa’ala) give all of us the Tawfiq to act upon his commands and the Sunah of our beloved Prophet (SalAllahu Alahi Wassalaam) in the best and purist of ways. Ameen.

The following Kitabs may be read for more information:

Ilm Ghayb by Hazrat Maulana Qari Muhammed Tayyab Sahab
Mutala’a Barelwiyat by Dr. Allama Khalid Mahmood Sahab
Ankhonki Tahandak by Hazrat Maulana Muhammed Sarfaraz Khan Sahab
Barelwi Fitna Ka Naya Roop by Maulana Muhammed Arif Nadwi Sahab

(Fatawa Mahmoodiya, 1/278, 345-358, 471-591, Farooqiya)

(Nizam ul-Fatawa, 1/191-192, Taj)

(Bahisti Zewar, 1/26-30, Zam Zam)

(Fatawa Rahimiya, 2/115-116, 248, Isha’at)

And Allah knows best

Wassalamu Alaikum

Ml. Sajid bin Shabbir,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai

Darul Iftaa, Madrassah In'aamiyyah

askimam

~~~

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ummtaalib · January 22, 2015

Saying ‘Ya Rasulallah’ believing Rasoolullaah sallallaahu 'alayhi wasallam is "haazir and naazir"

Source

When visiting or passing by the graveyard of Muslims, the Messenger of Allah (sallallaahu alaihi wa sallam) has taught us to say these words:

السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ يَغْفِرُ اللَّهُ لَنَا وَلَكُمْ أَنْتُمْ سَلَفُنَا وَنَحْنُ بِالْأَثَرِ

“Peace be upon you O people of the graves. You have preceded us, and we will join you.”

The reason why we use second person pronoun is that according to the hadith, the people in the grave can actually hear the person saying salaam to them. And they even reply back. However, the living cannot hear them.

(Mirqatul Mafatih vol. 4 pg. 255-256, Maktaba Rasheediya)

Therefore, how can one use this to substantiate believing that the Messenger of Allah (sallallaahu alaihi wa sallam) is haazir and naazir i.e. omnipresent and omniscient?

The Barelwis, when they say ‘Ya Rasulallah’, say it believing that Rasulullah (sallallaahu alaihi wa sallam) is haazir and naazir. It is this belief that is against the teachings of Islam, because according to Islamic teachings, only Allah Ta’ala has total and perfect knowledge of everything.

In other words, when the Barelwis say ‘Ya Rasulullah’, they say it with a corrupt and non-Islamic belief. However, when we say ‘Ya Ahlal Quboor’ we do not say it with any corrupt and non-Islamic belief. Therefore, how can one use the later to justify the former?

Ml. Faizal Riza

Correspondence Iftā Student, Australia

Checked and Approved by:

Mufti Ebrahim Desai

Dārul Iftā, Madrasah In῾āmiyyah

More information here:

Seeking the assistance of the Prophet (SA)

Saying “Ya Rasulullah” without the belief that Rasulullah (Sallallahu Alayhi Wa Sallam) is “Haazir and Naazir” is permissible. However, if this practice exceeds its limits then it will not be permitted to do so. It is permissible when greeting Rasulullah (Sallallahu Alayhi Wa Sallam) to say “As Salaamu Alayka Ya Rasulullah” when visiting his blessed qabr in Masjid-an-Nabwi. (Fatawa Mahmudiyya, Vol. 1, P. 365, Faruqiyya)

Checked and Approved by:

Mufti Ebrahim Desai

Darul Iftaa, Madrassah In’aamiyyah

Source

~~~

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ummtaalib · January 22, 2015

Regarding Tawassul and Du'a

Aqeedah of Ahle Sunnah Wal Jummah regarding Tawassul

Regarding the Omnipresence Of The Prophet Sallallaahu 'alayhi Wasallam

See HERE

~~~

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ummtaalib · January 24, 2015

Question: From the time of Prophet (S.A.W.) until Molvi Raza Khan Barelvi has anyone supported the thinking and sayings of Molvi Raza Khan like:

a.) Prophet (S.A.W.) is Noor and not Bashar.

b.) He is Haazir Naazir

c.) Alimul Ghaib

d.) Mukhtaar Kul

If the answer is yes then who and when? Please provide answer with reference. Jazakallah

Answer:

To regard anybody other than Allah to be the knower of the unseen, Mukhtaar-e-Kul, omnipresent and all observant were the beliefs of the Mushrikeen (polytheists). Allah Taala and Nabi (S.A.W.) have refuted such beliefs as the Quran and the books of Hadith bear testimony to this fact.

In order to mislead man Shaitaan introduced these baseless beliefs among the Shiite sect, therefore according to the Shiites their Imam is Mukhtaar-e-Kul, omnipresent, all observant and the knower of the unseen. Through the Shiite sect these false beliefs also penetrated the ignorant Sufis as well as the general masses. It is for this very reason that in every era the Ulamaa and Fuqahaa have tackled and refuted such beliefs and classified these people as Kuffar.

Nabi (S.A.W.) according to his Thaat (personality) is Bashar (human) and according to his Sifaat (qualities) he is Noor (light) just as how a tube light is glass according to its Thaat and when it illuminates it looks as if it is in itself Noor (light). In the similar manner, Nabi (S.A.W.) is the Noor of guidance.

The Christians believe that Isa (A.S.) is a part of Allah; therefore it is possible that these beliefs penetrated the ignorant Sufis and Muslims that Nabi (S.A.W.) is also a part of Allahs Noor. However, Moulana Ahmad Radhaa Khan supported such futile and baseless beliefs and substantiated them and authored many booklets to oppose the Ulamaa-e-Haqq, therefore he became known as the founder of these beliefs. We do not know for sure who else supported these beliefs prior to Moulana Ahmad Radhaa Khan. For further information please refer to Barelviat Talsam Fareb Yaa Haqeeqat by Dr. Abu Adnaan Suhail and Math-hab Ahle Sunnah wal Jamaat of Allamah Muhammad Ramadhaan sahib.

And Allah Taala knows best

Ilyaas bin Hashim Limbada

Attested to as correct by:

Mufti Muhammad Ashraf

Darul Iftaa

Jameah Mahmoodiyah

Springs

Source

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ummtaalib · January 24, 2015

Are Barelwis considered to be Ahl-Al-Sunnah Wal-Jama’ah?

Although Barelwis are considered to be Ahl-Al-Sunnah Wal-Jama’ah and followers of the Hanafi Madhab, they have several beliefs which are considered incorrect.

Mufti Ebrahim Desai

Source

Question

Are barelvi beleifs of Imam Ahmed Raza Khan wrong?? im sunni muslim barelvi. how can u say the barelvis are corrupt when they are the majority on the world??

Answer

It is our view that Ahmad Raza Khan held many views inconsistent with the Shari’ah. The Barelwis are certainly not in majority.

However, assuming they are in majority, that is no criteria of being on the right path. If that criteria is accepted and applied, it will imply that the Kuffaar who exceed the number of Muslims (four times in number) are on the right path.

and Allah Ta’ala Knows Best

for: Mufti Ebrahim Desai

FATWA DEPT.

CHECKED AND APPROVED: Moulana Imraan Vawda

Source

THE DIFFERENCE BETWEEN THE DEOBANDIS AND BARELWIS

To me the phrase “Deobandi-Barelwi difference” is surprising and odd. You have already heard that the difference between the Sunnis and Shiahs stemmed from the acceptance (of the one group) and rejection (by the other) of the Sahaabah-e-Kiraam (radhiAllaahu anhum) and that the difference between the Hanafis and Wahaabis originatedfrom the following or not of the Aimmah-e-Mujtahiddeen. However, according to my knowledge there is no sound basis for any difference between the Deobandis and Barelwis.

The reason being that both these groups are passionate followers of the Hanafi Math-hab. In so far as Aqaa`id both these groups accept and follow the teachings of Imaam Abul Hasan Ash`ari and Imaam Abu Mansoor Maaturidi (rahmatullahi alaihima). Both these groups accept and take ba`it to all four Silsilahs of Tasawwuf, viz. Qaadiri, Chisti, Saharwardi and Naqshbandi.In short, both these groups are in all respects followers of the Ahle Sunnah Wal Jamaat.

Differences in the Ummah and the Straight Path

by Mawlana Muhammad Yusuf Ludhianvi

~~~

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ummtaalib · January 24, 2015

Difference of Opinion regarding the Barelwis being of the Ahl-Al-Sunnah Wal-Jama’ah

Fatwas from two leading Deobandi institutes

Deoband.org Translated by the Deoband.org Team

Fatwa from Dar al-‘Ulum Deoband

Question:

What say the scholars of the faith and muftis of the firm Shari’ah about the following matter. For almost the past two years this difference is increasing day by day and the people associated with the elders of Deoband are being divided into two factions. Therefore, guide us by writing a detailed answer that is supported with proofs and with references to books to the following issues:

Is the Deobandi and Barelwi difference of a peripheral nature (furu’i) or of a fundamental (usuli) nature and in beliefs? One group says that the controversy is of a peripheral nature and that the hard stance taken by our scholars and elders of Deoband was temporary and momentary since both parties are from the Ahl al-Sunnah wa ‘l-Jama’ah, adhere to the Hanafi madhhab and to the beliefs elucidated by the Asha’ris and Maturidis, and in tariqah follow the right path.

They add that since anti-Islamic elements are rising, the Deobandis and Barelwis should unite and counter them. In light of past experiences, can such an alliance actually be successful? Is it permissible for Deobandis to move from their basic stance and positions in fiqh, and participate in [ceremonies of] ‘urs, mawlids, fatihah etc?

The other group says that the elders of Deoband’s difference with the Barelwis are not only of a peripheral nature but also of a fundamental nature (usuli) and in beliefs. For example differences relating to nur wa bashar, ‘ilm al-ghayb kulli, mukhtar al-kull, hadhir wa nadhir,^[1] prostrating in front of graves etc. are from the more important and main ones.

Their books also contain fatwas of kufr against the elders of Deoband. Therefore, before uniting with them, they should be asked to remove such fatwas of kufr from their books, disassociate themselves from them and rectify their beliefs.

The first group provides proofs for the permissibility of mawlid, ‘urs, etc. using some saying of the elders of Deoband such as Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi’s (may Allah mercy him) Haft Mas’alah and some statements from Shaykh al-Hadith Mawlana Muhammad Zakariyya (may Allah mercy them both).

The question is whether it is permissible to attend the Barelwis’ meetings of mawlid, ‘urs etc. if an expedience (maslahah) can be seen? Is it permissible to tolerate their actions due to an expedience and call to unite with them? Is this difference of a fundamental nature, one relating to beliefs or one of a peripheral nature? Are the Barelwis also from the Ahl al-Sunnah wa ‘l-Jama’ah?

Are the bid’ah of the Barlewis permissible and lawful in themselves according to Deobandi scholars? What is the reality of the pictures of the na’layn sharifayn (shoes of the Prophet (may Allah bless him and grant him peace)? Is it permissible to take blessings from them, to kiss them and place them over one’s head etc? These issues are spreading rapidly in Pakistan. It is the case until now that these people give importance to the fatwas issued by the ‘ulama of Deoband and it is hoped that they will refrain from doing anything that is contrary to the Shari’ah. Please elaborate, may you be rewarded.

With salam

Questioner: [Mawlana] Isma’il Badat^[2]

Madinah al-Munawwarah

18/10/1417

Answer:

With praise to Allah, and peace and blessing to the Prophet. The view of the second group is correct that the dispute between the Deobandis and Barlewis is not of a peripheral nature but of a fundamental nature and related to beliefs. The view of the first group is incorrect that the two groups only have differences that are of a peripheral nature, that both are from the Ahl al-Sunnah wa ‘l-Jama’ah, adhere to the Hanafi madhhab and the beliefs of the ‘Asha’ris and Maturidis and follow the right path in Tasawwuf because the Barelwis (Radakhanis) have made additions to the beliefs of the Ahl al-Sunnah and incorporated issues that are of a peripheral nature (furu’i) into being a part of the religion that really have no base in Hanafi fiqh. For example, they have added four fundamental issues into beliefs: The issues of nur wa bashr,^[3] complete ‘ilm al-ghayb,^[4]hadhir and nadhir^[5] and mukhtar al-kull.^[6] And in the issues (masa’il) that are of a peripheral nature (furu’i): calling those apart from Allah, prostrating in front of graves, circumambulating (tawaf) graves, making vows to those apart from Allah, presenting offerings to graves, mawlid, ta’ziyyah and many other things that they have created and which are evidently bid’ah. In Tasawwuf they have also mixed many un-Islamic elements like qawwali, ecstasy (wajd) and spiritual music (sima’) etc.

In addition, the statement of the first group that the hard stance of the Deobandi ‘ulama was temporary and momentary is also untrue; rather it is correct that Deobandiyyat is the name of holding tight to the Sunnah and rejecting bid’ah. The elders of Deoband have always practiced on the verse: “Now, proclaim what you are commanded to.” (15:94) They never showed softness in matters of religion. However, they have always avoided confrontation and encounters, and condemning others with kufr, and have always tried to improve the situation with gentleness and wisdom. Their followers should also adopt this method today.

The treatise Faysalah Haft Mas’alah was written before the Deobandi maslak took shape; to derive proof from it is incorrect. As far as such statements of Shaykh Mawlana Muhammad Zakariyya Saharanpuri (may Allah have mercy on him) are concerned, we are unaware of them. It is also unlawful to attend the Barelwi gatherings of mawlid, ‘urs etc. due to any expediency and their impermissibility is mentioned in the verse: “They wish that you become flexible (in your faith), so that they should become flexible (in their hostile attitude),” (68:9) and this is indicated in the verse: “For you is your faith, and for me is mine.” (109:6)

Hakim al-Ummah Mawlana Thanawi (may Allah mercy him) wrote in Imdad al-Fatwa (5:302): “The evils of customary practices and bid’ah are not worthy of being overlooked.” The summary of the question and answer mentioned in 4:380 is that those who attend ‘urs and other bid’ah, and those who unnecessarily honour them and revere them conform to the hadith: “Whoever honours a person of bid’ah has helped in destroying Islam.”^[7]

As far as the matter of some bid’ah being lawful is concerned, it means that these matters are lawful per se such as remembering the holy birth of the Prophet (Allah bless him and grant him peace) but fall into the category of bid’ah and become unlawful because of the strict adherence to certain conditions and stipulations.

As for the picture of the na’layn sharifayn, then there is no basis for this. Taking blessing from them, kissing them and putting them over one’s head has no foundation. Mawlana Thanawi has retracted from his treatise Nayl al-Shifa bi Na’l al-Mustafa in his Imdad al-Fatawa 4:378.

And Allah knows best; His knowledge is most perfect and solid.

Written by [Mufti] Sa’id Ahmad Palanpuri

Servant of Dar al-‘Ulum Deoband

23/11/1417

This answer is correct:

[Mufti] Nizam al-Din, Mufti of Dar al-‘Ulum Deoband

25/11/1417

[Mufti] Muhammad Zafir al-Din, Mufti of Dar al-‘Ulum Deoband

25/11/1417

[A question of a similar strain as the above was also sent to the muftis of Mazahir al-‘Ulum Saharanpur. For brevity’s sake, the question has been omitted. The answer was as follows:]

Fatwa from Mazahir al-‘Ulum Saharanpur

Answer:

The ‘ulama of Deoband who were mentioned in the above question,^[8] their students and khalifahs were all strong followers of the Sunnah and strongly opposed everything that falls into the circumference of bid ‘ah according to the principles of Shari ‘ah because the Noble Prophet (may Allah bless him and grant him peace) has said that every bid ‘ah is a deviation and it is because of this that they were meticulous in safeguarding the Ummah from this divergence.

Regarding this, their short and lengthy books are well known and famous; their refutations and fatwas are mentioned in Al-Barahin al-Qati’ah, Al-Muhannad ‘ala ‘l-Mufannad, Al-Shihab al-Thaqib, Imdad al-Fatawa and Islah al-Rusum. They have with much thinking and composure, while keeping their scholarly responsibilities in view, very openly and sternly refuted every bid’ah (that which is associated with beliefs and actions), and not just that of the Barelwis but rather in whichever region they came to know of them. This position of theirs was not temporary.

Bid’ah can never be a Sunnah, therefore its refutation also cannot be temporary. There is no permission in the Shari’ah to adopt a soft stance in refuting it. Millions of people repented from bid’ah and attached themselves to the Sunnah on account of the refutation of bid’ah that the elders of Deoband carried out and that firmness with which they opposed the people of bid’ah.

If anyone says today that there should be no strictness in refuting bid ‘ah or that, on account of some sort of expediency (maslahah), they should be adopted due to some allegorical interpretation (ta’wil), then such a person is not Deobandi even if he claims to have an attachment to the elders of Deoband. Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalawi (may Allah sanctify his grave) was a very staunch Deobandi; he did not like even the slightest diversion from the maslak of his elders. His entire life and works bear witness to this. Anybody who attributes to him a soft stance in bid’ah is not true to his word.

The word “Ahl al-Sunnah wa ‘l-Jama’ah” is applied to the Ash’aris and the Maturidis. Ahmad Rada Khan Barelwi and his group are in no way connected to these groups. The beliefs that the Messenger of Allah (may Allah bless him and grant him peace) had the knowledge of the complete unseen (‘ilm al-ghayb kulli) as held by Ahmad Rada Khan and that the Prophet (may Allah bless him and grant him peace) was entrusted with all powers of disposition are not held by the Ash’aris and Maturidis, has not been mentioned by anyone in the books of ‘aqa’id, and is not mentioned in any way in their books. Both these issues are clearly against the Qur’an and hadiths; these have been created by the Barelwis. If anyone regards the Barelwi sect to be from among the Ahl al-Sunnah wa ‘l-Jama’ah, then this is his clear error.

We the undersigned want to make clear to all Muslims that even now we are strict in following the Deobandi maslak which came to us from our elders of the first generation;^[9] we do not allow any kind of softness in this regard. And Allah is the one who grants accordance (tawfiq).

[Mawlana] Muhammad ‘Aaqil, head of teachers

[Mawlana] Muhammad Salman, deputy nazim^[10]

[Mufti] Maqsud ‘Ali, mufti of the madrasah

[Mufti] ‘Abd al-Rahman, mufti of the madrasah

Stamped with the seal of the Dar al-Ifta of Mazahir al-‘Ulum Saharanpur

Islah Mafahim par Tahqiqi Nazr, (Lahore; Madrasah Khuddam Ahl al-Sunnah, 2006) p.435-442.

_____________________________

Nur wa bashar – whether the Prophet (may Allah bless him and grant him peace) is human or light; ‘ilm al-ghayb kulli – whether the Prophet (may Allah bless him and grant him peace) has all knowledge of the unseen; mukhtar al-kul - whether the Prophet (may Allah bless him and grant him peace) has complete right of disposition; hadhir wa nadhir - whether the Prophet (may Allah bless him and grant him peace) is present and watching everything. [↩]
Mawlana Isma’il Badat Madani is a graduate of Mazahir al-‘Ulum, Saharanpur, and a khalifah of Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalawi Madani. He is presently resident in Madinah al-Munawwarah. [↩]
The famous Barelwi scholar and debater, Muhammad ‘Umar Icharwi, wrote a book, Miqyas Nur, to prove that reality (haqiqah) of the Messenger of Allah (Allah bless him and grant him peace) was light (nur) while his outward was human (bashari). He writes on p.24, “This verse establishes that the reality (haqiqah) of the Prophet (Allah bless him and give him peace) was not human (bashari), rather his haqiqah was nuri …” He further writes on p.73, “It becomes evident from these hadiths that the Prophet (Allah bless him and give him peace) was a superior nur and the moon was a nur of a lesser degree. The superior nur split the lesser nur into pieces. This power of the Messenger of Allah (Allah bless him and give him peace) is contradictory [at odds] to haqiqah bashariyyah and thus proves that the haqiqah of the Messenger was not bashari but it was pure nur.” He writes on p.90, “Allah Most High described in this verse the Prophet (Allah bless him and give him peace) as pure nur, which proves that he is in reality a nur and only has human attributes.” [↩]
Ahmad Rada Khan Barelwi writes, “It is without a doubt that the Almighty has given His Noble Beloved (Allah bless him and grant him peace) the complete knowledge of everything from the first till the last. From the east to the west, from the Throne till the earth, everything was shown to him. He was made witness to the Kingdom of the heavens and the earth. From the very first day till the last day all of the knowledge of what was and what shall be (ma kana wa ma yakun) has been shown to him. From all of the above, not even an iota is outside the knowledge of the Prophet. Great knowledge has been encompassed by the Noble Beloved (Allah bless him and grant him peace). It is not just of a summary type but what is small and big, every leaf that falls and every grain in the darkness of the earth are in their entirety known to him individually and in detail. Much praise to Allah. In fact, that which has been discussed is not, never, the complete knowledge of the Messenger of Allah (Allah bless him and grant him peace and send peace on his family and companions, all of them); but this is a small part of the Prophet’s knowledge …” (Anba al-Mustafa, p.486) [↩]
The hakim al-ummah of the Barelwis, Ahmad Yaar Khan Gujarati, writes, “In the world, the legal meaning of hadhir and nadhir is that a spiritually strong person sees the entire world in the way he sees the palm of his hand, and hears voices from both far and near, or travels the entire world in an instant and assists those with needs over thousands of miles.” (Ja’al-Haq, chapter: Hadhir wa Nadhir ki Bahth) [↩]
Amjad ‘Ali A’zimi, the deputy (khalifah) of Ahmad Rada Khan Barelwi, writes in Bahar-i-Shari‘ah (p.1: 30-31), a book of fiqh for the general public, “Our Master, the Prophet (may Allah bless him and give him peace), is the absolute deputy of Allah Most High. He has been given control (tassaruf) over the entire universe. He may do as he desires, give to whomsoever he wishes, take from anyone whatever he desires. None in the universe can deny his rulings. The entire universe is under his governance and he is under the authority of none except Allah. He is the owner (malik) of all humans. Anyone who does not accept him to be his owner (malik) remains devoid of the sweetness of the Sunnah. All the earth is his property. Paradise is his estate. The angels of earth and the sky are under his authority. The keys to paradise and hell have been given to him in his noble hand. Sustenance, goodness and other types of blessings are distributed from his noble office. This world and the hereafter is a portion of his blessings. The rulings of Shari‘ah have been delegated to his authority. He may make impermissible (haram) for anyone whatever he decides. Similarly, he may make permissible (halal) whatever he wishes and exempt whatever obligation (fard) he desires.” [↩]
Kanz al-‘Ummal, part 1, hadith number 1102. [↩]
Imam Rabbani Mawlana Rashid Ahmad Gangohi and Shaykh al-Islam Mawlana Husayn Ahmad Madani (may Allah mercy them both). (Translator) [↩]
This is in reference to the first generation of the ‘ulama of Deoband. (Translator) [↩]
Both Mawlana Muhammad ‘Aaqil and Mawlana Muhammad Salman are khalifahs and sons-in-law of Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalawi. [↩]

~~~

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ummtaalib · January 26, 2015

Regarding the Allegations of Mawlana Ahmed Raza Khan against the Ulama of Deoband

His name was Ahmed Raza Khan. He had throughout his life conspired against the illustrious Ulama of Islam – the Ulama of Deoband – in cloak and dagger fashion. Then in 1323 Hijri he departed for Haj. After the Haj he stayed over at Makkah Mu’azzamah and compiled a treatise of slander and vilification of the Ulama of Deoband. He cunningly addressed the question of the Qadiaanis first and followed it up with a question and response on the Ulama of Deoband. He sought to pull wool over the eyes of unknowing people by portraying the Ulama of Deoband to be a deviant sect, on par to the Qaadianis. Then he attempted to secure the endorsement and signatures of the Ulama of Haramain Shareefain for his vitriolic slander. The Ulama of Haramain answered according to the questions prepared. After considerable behind the scenes shenanigans Ahmed Raza published his pamphlet of lies and slander.

When the Ulama of Haramain Shareefain were informed of the satanic scheme of this deviate they prepared a set of 26 questions for the Ulama of Deoband. The two most senior Ulama of Deoband, Hazrat Moulana Qaasim Saheb and Hazrat Moulana Rasheed Ahmed Saheb (Rahmatullahi alaihima) had in the meantime passed away. Hazrat Moulana Khaleel Ahmad Saheb responded to the questions. The answers were fully in accord with the Aqeedah of the Ahlus Sunnah Wal Jama’ah. Ulama of Haramain Shareefain from all four Math-habs and even the senior Ulama from Misr (Egypt) and Shaam (Syria) fully endorsed the answers and confirmed the correctness of the Beliefs of the Ulama of Deoband.

Source

In the book Cherag-e-Muhammad (p. 96) by Shaykh Zahidul Husayni, Maulana Sayyid Husayn Ahmad al-Madani listed the following 14 Ulama from Hijaz who later repudiated the claims made by Ahmad Rida Khan in his Husam al-Haramayn as follows:

The Ulama of Makkah al-Mukarrama:

1) Shaykh Abdullah Makki al-Shafi'i

2) Shaykh Shu'ayb al-Maliki

3) Shaykh Ahmad al-Makki

4) Shaykh Abdul Jalil Effendi al-Hanafi

5) Shaykh Ahmad Rashid al-Hanafi

6) Shaykh Muhibuddin al-Hanafi

7) Shaykh Muhammad Siddiq Afghani al-Makki

The Ulama of Madinah al-Munawwara

1) Shaykh Yasin Misri al-Shafi'i

2) Shaykh Abdullah al-Nablusi

3) Shaykh Abdul Hakim Bukhari al-Hanafi

4) Shaykh Mullah Shankar Bukhari

5) Shaykh al-Sayyid Muhammad Amin Ridwan Shafi'i

6) Shaykh Effendi Ma'mun al-Bori

7) Shaykh Fatih Tahiri al-Maliki

Source

Some Statements of Mawlana Ahmed Raza Khan against the Ulama of Deoband

"He who doubts about the unbelief of the Deobandi's is also an unbeliever."
(Ahmad Raza Khan in his Fatawa Ridwiyya, 6/82)

"If anyone has the same beliefs as the Deobandi's have, he is also an unbeliever."
(Ahmad Raza Khan in his Fatawa Ridwiyya, 6/43)

"If anyone prays behind anyone of the Deobandi's, he is also not a Muslim."
(Ahmad Raza Khan in his Fatawa Ridwiyya, 6/77)

"Any person who doubts the kufr of these people (Deobandis) will themselves become kaafirs!" (See the preface to Ahmad Raza Khan's Tamheed-e-Iman, p. v, by the South African Barelvi who called himself the "Khadim-e-Raza: servant of Rida Khan", Mohammed Bana, dated 19/10/87)

"Any person who would not call them (Deobandis) disbelievers or would maintain friendship with them, or would take into consideration their positions as teachers or relatives or friends will also definitely become one of them. He is a disbeliever like them. On the Day of Judgement, he will also be tied with them in the same rope. Whatever lame excuses and fraudulent arguments they give here are invalid and false."
(Ahmad Rida Khan in his Tamheed-e-Iman)

"If anyone admires Darul Ulum Deoband, or does not believe in the corruption of the Deobandi's and does not scorn them, then this is sufficient to make a judgement for him to be a Non-Muslim!"
(Ahmad Raza Khan in his Fatawa Ridwiyya, 6/43)

"If there is a gathering of Hindu's, Christian's, Qadiyani's and Deobandi's, the Deobandi's alone should be rejected, for they have come out of the fold of Islam and defected from it. Agreement with the unbelievers is far better than the agreement with the apostates!!"
(Ahmad Raza Khan in his Malfuzat pp. 325-6)

"The works of the Deobandi's are more unclean than the various works of the Hindu's. The doubt about the heresy of Ashraf Ali Deobandi and suspicion about his punishment is also unbelief. To cleanse the impurity with the papers of the works produced by the Deobandi's is not lawful, not because of the respect for their books, but because of the reverence of the letters with which they have been written."
(Ahmad Raza Khan in his Fatawa Ridwiyya, 2/136)

"The Wahhabi's are more contemptuous than Iblis, indeed more mischievous and more straying than he, for the Shaytan does not tell a lie, but they tell a lie!!"
(Ahmad Raza Khan in his Ahkam-e-Shariat (p. 112)

Source

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ummtaalib · January 31, 2015

Shaykh Ashraf Ali Thanwi (rahimahullah) and Shaykh Ahmad Raza Khan Barelwi (rahimahullah)

From the book 'Adab aur Ikhtilaaf-e-Rai' - Respect and Differences of Opinion, being a rendering of a speech delivered by the vice principal of Dar-ul-Uloom Deoband, Shaykh Muhammad Tayyib:

I have witnessed the fact that Shaykh Ashraf Ali Thanwi (rahimahullah) differed on numerous subjects from Shaykh Ahmad Raza Khan Barelwi (rahimahullah). Their differences covered the topics of Qiyaam, Urs, Meelad etc. But in spite of this, whenever his name happened to be mentioned in a Majlis (gathering), he used to say, "Moulana Ahmad Raza Khan Sahib."

On one occasion an individual sitting in the Majlis mentioned his name without adding the title Moulana to his name saying, "Ahmad Raza Khan." Shaykh Thanwi (rahimahullah) became angry and scolded him saying, "He is an Alim after all in spite of the fact that there are differences of opinion between us, you are disrespecting the position he has been granted. How can this be correct? Differences of opinion is another matter altogether. It is a seperate issue that he considers me to be upon error pertaining to certain issues. What is the meaning of such condescension, such disrespect for him?"

Shaykh Ashraf Ali Thanwi (rahimahullah) was among the Ahl-ul-ilm, the people of knowledge. If and when someone's name occurred he used to consider respect for that person to be necessary. Even if it was a person who bore absolute enmity towards him, he never allowed respect to leave his side.

Sunniforum.com

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ummtaalib · February 1, 2015

Various Fataawaa

Regarding reading the works of Mawlana Ahmed Raza Khan

Maulana Ahmed Raza Khan is the Alim of the Barelwis. It is advisable for those with insufficient knowledge to abstain from reading his works as he had some incorrect beliefs and it may lead one to confusion between proper and improper beliefs. He also accused many of the great Deobandi Ulema of being disbelievers after they stood up to the Barelwis when their improper beliefs were spreading. (May Allah Ta’ala protect us) (Fatawa Rahimiyya, Vol. 2, P. 27, Darul Isha’at)

Ml. Asif Umar,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai

Darul Iftaa, Madrassah In’aamiyyah

Source

Regarding our opinion of Mawalna Ahmed Raza Khan

Question

What should our opinion be of ahmed raza khan. he declared the great deobandi ulema as kaafirs. the hadith states to call a muslim a kaafir results the accusser of becomming a murtad so can be apply this ruling to raza khan. also if someone has already called raza khan a kaafir because of his takfir making is he sinful

Answer Bismihi Ta’ala
We are not in a position to issue a verdict of Kufr on any individual unless his Kufr is manifest and openly clear.

After all, we are not going to be questioned regarding Raza Khans religious positions in our grave nor on the day of Judgement.

Discussions such as these should be avoided and we should concentrate on the more important discussions such as, his reasons for identifying Deobandis with Kufr, and counter tackling those aspects as and when needed.

And Allah knows best

Mufti Yaseen Shaikh

muftisays

Regarding debating, arguing with the Barelwis

We would advise you to abstain from engaging in debating and arguing with the Barelvi`s as this will lead to an exchange of harsh words and ill feelings. Rather one should speak with kind words and wisdom. Allah Taa`la had commanded Rasullullah (Sallahallahu alaihi wasalam) to speak with kind words and wisdom in the Quraan

(Oh Muhammad Salallahu Alaihi wasalam) Call towards the path of your lord with wisdom and good admonishment.

(Sura Anahal V.125)

So likewise, we should call others towards the straight path with wisdom and kind words.

It is also very important that we make Dua that Allah Taa`la that guides them (Barelvi`s) to the straight path. Aameen

Source

Is it permissible to read behind a Barelvi Imaam who has the following Aqeedah?

Question

In our mosque, we have posters saying 'Ya Muhammad' and 'Ya Abdul Qadir Jilani ', before every azaan salatu salaam is read, when the azaan is complete i.e when La ila.ha illallah is read by the muazzin, everyone in the mosque then says muhamadarasool.allah, isn't this bid'at? The imam also says negative things against wahabbis. My cousin once read namaaz in this mosque, and he told me to repeat the namaaz because namaaz can't be read behind an imam with such an aqeedah, is this correct, I'm very confused, I am a deobandi myself but there isn't any deobandi mosques in our area and therefore I go to read behind a barelvi imaam.

Answer

The Hadith teaches us that we should read Salaah behind even an impious imam. Therefore, in general, it is permissible to read Salaah behind a Barelvi.

If, however, the imam has any belief of kufr, then obviously he is not a muslim and it would not be permissible to read Salaah behind.

We should be very cautious regarding declaring a person a kaafir. The actions that you have mentioned, although they in themselves may be bid?ah, but they will not render the imam a kaafir.

You may read Salaah behind this imam. You should not be part of any of their activities. Just perform your Fardh and leave. If however, you find that it is disturbing you, and you cannot concentrate or you are uneasy, then you may perform your Salaah in some other Musjid.

and Allah Ta'ala Knows Best

Ml. Imraan Vawda

FATWA DEPT.

askimam

~~~

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ummtaalib · February 3, 2015

*Important Note

Alhamdulillah IslamicTeachings.org are on the manhaj of the Ahlus Sunnah wal Jamaa’ah, the mainstream, majority Sunni group comprising of the Muqallideen (Followers) of the four Madhaahib, (Schools of thought) of Imam Abu Haneefah, Imam Shaafi’ee, Imam Maalik and Imam Ahmed ibn Hambal (Raheemahumullaah) .
We hold firm, insahAllah, to the traditional orthodox Sunni path.

As far as Fiqh (Islamic Jurisprudence) is concerned IslamicTeachings.org is predominantly of the Hanafi Madhab though we do have sections dedicated to the other Madhaahib.

As far as the Deobandi-Barelwi differences of the Indian subcontinent are concerned, content on IslamicTeachings.org is aligned with Deobandi teachings which are in accordance with the mainstream Ahlus Sunnah wal Jama'ah.

Deobandi - Barelwi Differences

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