The following are a collection of various Darul Uloom Deoband Fatwas on the Barelvi group
Stance on Unity
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
Approved By:
[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
Difference between Sunni and Barelvi? – Fatwa #35918
Source: https://darulifta-deoband.com/home/ur/islamic-beliefs/35918
Question: What is the difference between Sunni and Barelvi?
In the name of Allah, the Most Merciful, the Most Compassionate
Fatwa (د): 77-68/1433 – According to Shari’ah principles and their understanding, those who interpret the Quran and Hadith correctly and recognize the Ahl al-Sunnah wal Jamaah as the rightful community, the senior scholars of Deoband and their followers are the true representatives and genuine embodiment of Ahl al-Sunnah wal Jamaah. Barelvi people, in their doctrinal and practical matters, especially their spiritual guide Maulana Ahmad Raza Khan Barelvi and their scholars who follow his footsteps, hold objectionable and contradictory beliefs against the Shariah rulings. That’s why they are called Barelvi, and their group is known as the Barelvi Firqa (sect). Against the explicit rulings of Quran and Hadith, their beliefs include: calling the Prophet (peace be upon him) as omnipresent, calling him the knower of the unseen, considering him to have authority over creation, considering it permissible to prostrate to noble people, asking for help from the deceased, etc. These are their fundamental beliefs. In addition to these doctrinal and practical matters that go against Ahl al-Sunnah wal Jamaah and the righteous predecessors, there are other issues as well. For details about their beliefs that contradict those of the righteous predecessors, reading “Muaziz-e-Barelwiyat” by Dr. Khalid Mahmood is appropriate.
And Allah the Exalted knows best
Dar al-Ifta, Dar al-Ulum Deoband
Are Barelvis disbelievers or Muslims? – Fatwa #25077
Source: https://darulifta-deoband.com/home/ur/islamic-beliefs/35918
Question: According to you, are Barelvis disbelievers or Muslims?
In the name of Allah, the Most Merciful, the Most Compassionate
Fatwa (ه): 1817=1329-1431/9
Those Barelvis whose Barelvism reaches only to the extent of innovations, the ruling of disbelief does not apply to them, and they are not deniers of religious necessities, and they do not hold polytheistic beliefs, nor do they speak disrespectfully about any of the Mothers of the Believers (may Allah be pleased with them). However, any Barelvi who speaks disrespectfully or uses deception, trickery, fraud and distortion in the speech of Ahl al-Sunnah wal Jamaah scholars, etc. – the safety of their faith and Islam is difficult. When interpretation is possible in a Barelvi’s words, the true scholars of Ahl al-Sunnah wal Jamaah try to interpret it to save their faith. And any Barelvi who adopts disbelief, whether someone calls them a disbeliever or not, even if some people consider them a saint, according to Allah the Almighty, they are outside the fold of Islam.
And Allah the Exalted knows best
Dar al-Ifta, Dar al-Ulum Deoband
Can we pray behind Barelvi Imam? – Fatwa #21929
Source: https://darulifta-deoband.com/home/ur/salah-prayer/21929
Question: Can we pray behind Barelvi Imam, or accept their invitation for marriage and other occasions? What is the ruling on participating with Shiite gentlemen and others? Similarly, what is the ruling about participating in their funeral prayer or attending their funeral? Also provide other necessary guidance in this regard.
Answer #21929
In the name of Allah, the Most Merciful, the Most Compassionate
Fatwa (د): 722=580-1431/5
If any Barelvi is polytheistic and disbelieving in their beliefs, prayer should not be offered behind them, and if any grave-worshipper has non-polytheistic beliefs, prayer can be offered behind them. For non-polytheistic Barelvi beliefs, one should pray behind people of proper beliefs – this is better. The Barelvis should be avoided due to their wrong beliefs and wrong actions, and one should stay away from their wrong influences. This is because those who are polytheistic in their beliefs, like believing in the omnipresence of Umar (may Allah be pleased with him) and Abu Bakr (may Allah be pleased with him) and the Prophet (peace be upon him) saying they are divine – must be clearly avoided, their invitations should not be accepted, and meetings with them should be avoided. Apart from Hazrat Ali (may Allah be pleased with him) and a few other companions, they hold polytheistic beliefs about others, considering them divine, which is clearly forbidden. Their invitations should not be accepted and funeral prayers should not be offered for them. Common people are exempt from such restrictions. As for non-polytheistic beliefs, praying their funeral prayer is not prohibited. This and attending other religious occasions and accepting invitations from them is to avoid alienating those who can be brought closer to Ahl al-Sunnah wal Jamaah, and this is considered appropriate.
And Allah the Exalted knows best
Dar al-Ifta, Dar al-Ulum Deoband
Who are the Barelvis? – Fatwa #166697
Source: https://darulifta-deoband.com/home/ur/deviant-sects/166697
Question: Who are Barelvis? It’s better to know about these people – is Barelvi following the Prophet (peace be upon him) forbidden by Shariah? Please provide an answer with references.
Answer #166697
In the name of Allah, the Most Merciful, the Most Compassionate
Fatwa: 198-137/SN=3/1440
Ahmad Raza Khan Barelvi’s followers are called “Barelvi”. These people have adopted many things in the name of religion which are not proven from the Quran and Hadith or from any noble companion or successor, for example: feeding the dead, innovation in Milad, extravagant mourning, and keeping company with such people, etc. One who does this will become guilty of innovation.
(2) To understand this issue, read the publications “Tasurat bar Mozoo Ruhaniyat” (by Hazrat Maulana Mufti Amin Sahab – may Allah have mercy on him) and “Mutala-e-Barelwiyat” – “Barelwiyat” which are published under these titles.
And Allah the Exalted knows best
Dar al-Ifta, Dar al-Ulum Deoband
Since Barelvis are also Hanafis?
Source: https://darulifta-deoband.com/home/ur/taqleed-fighi-schools/2241
Question: Is Hanafi school correct? Since Barelvis are also Hanafi, and they also follow Imam Abu Hanifa (may Allah have mercy on him) – who is correct, Deobandi or Barelvi?
Answer #2241
In the name of Allah, the Most Merciful, the Most Compassionate
Fatwa: 1489/ب-1316/ب
Hanafi, Maliki, Shafi’i, and Hanbali all act upon their respective jurisprudential issues. Every one is correct who, in following their Hanafi school, eliminates innovations and makes impermissible practices forbidden according to Quran and Sunnah, whether working with it or not due to negligence and disobedience. Barelvis are correct in following their Hanafi school but they are condemned for their own innovations and fabrications. Just as a Muslim who drinks alcohol or accepts bribes remains a Muslim, but due to those sins will be regarded as condemned and punishable.
And Allah the Exalted knows best
Dar al-Ifta,
Dar al-Ulum Deoband
Are Barelvis Sunni? – Fatwa #42267
Source: https://darulifta-deoband.com/home/ur/deviant-sects/42267
Question: Are Barelvis Sunni? If they are Sunni, why are they called different? What are their beliefs?
Answer #42267
In the name of Allah, the Most Merciful, the Most Compassionate
Fatwa: 1716-1092/1434/L=1
Yes, Barelvis are Sunni, but they have introduced many things in religion that did not exist in the best centuries, for example: celebrating Milad, calling Azan at graves, making presentations, using post-prayer beads, celebrating death anniversaries, placing sheets on graves, putting lights at graves, doing prostration at graves, seeking help from graves, considering them enlightened, tying threads and clothes on shrines, calling it noble shrine, and many other such beliefs that contradict the beliefs of Ahl al-Sunnah wal Jamaah, like: considering the Prophet (peace be upon him) as knower of the unseen, being present and seeing everywhere, having authority over creation, and similar beliefs about saints, etc.
And Allah the Exalted knows best
Dar al-Ifta, Dar al-Ulum Deoband
Sujood in graves – Fatwa #3040
Source: https://darulifta-deoband.com/home/ur/deviant-sects/3040
Title: Question regarding Fatwa #585/B
Question: In Fatwa #585/B, you have stated that Barelvi people believe that whenever Prophet Muhammad (peace be upon him) came to graves, they would prostrate and he would prostrate to graves. Please provide reference for this claim. You stated: These people prostrate to graves, this is the belief of Hindus. According to them, which scholar made them prostrate to graves? Please provide a reference for clarification.
Answer #: 3040
Bismillah Al-Rahman Al-Raheem
Fatwa: 1564/B=1358/B
Please check the book “Bahar-ul-Haq” by Mufti Abdul Razzaq Barelvi Sahib, which is indeed a fabricated belief taken from Raza Khan Sahib regarding prostration to graves.
(2) Regarding prostration of veneration, please note that in reference number 36, they have written that preventing people from prostrating to graves does not make one a disbeliever, but a person will become a disbeliever by preventing prostration to Allah, and they accept this in their hearts, please refer to page 233. And for further clarification, the words of Hazrat Ali Sahib can also be seen.
Wallahu Ta’ala A’lam
Dar-ul-Ifta, Dar-ul-Uloom Deoband
Differences between Deobandi and Barelvi – #161529
Source: https://darulifta-deoband.com/home/ur/others/161529
Question: My question is what are the fundamental differences between our Deobandi and Barelvi schools (in terms of beliefs and worship)?
Answer #: 161529
Bismillah Al-Rahman Al-Raheem
Fatwa: 976-781/B=8/1439
There are many differences in their fundamentals like this: The Barelvis say that Prophet Muhammad (peace be upon him) is Alim-ul-Ghaib (knower of the unseen), all times, places and every atom’s knowledge, and that this attribute of knowledge is equal to Allah’s attribute. The Deobandis say that when Prophet Muhammad (peace be upon him) is present at graves, this is equal to Allah’s attribute of presence. The Barelvis say that people prostrate to graves. And Deobandis say that prostration is not permissible for anyone except Allah, they blame us that we don’t respect Prophet Muhammad (peace be upon him). Although we Deobandis love Prophet Muhammad (peace be upon him) the most. We dislike their disrespect in insulting us without reason. We consider them disbelievers. There are such differences. All of this has resulted in hatred and continues to do so.
Wallahu Ta’ala A’lam
Dar-ul-Ifta, Dar-ul-Uloom Deoband
Is Ahmad Raza Khan Sahib (Barelvi) a disbeliever or Muslim? – Fatwa #56949
Source: https://darulifta-deoband.com/home/ur/history-biography/56949
Question: Is Ahmad Raza Khan Sahib (Barelvi) a disbeliever or Muslim? What is the ruling about those who call him a disbeliever? What does it mean to be a denier of the Messenger?
Answer #: 56949
Bismillah Al-Rahman Al-Raheem
Fatwa ID: 176-176/M=3/1436-U
Ahmad Raza Khan Barelvi is not declared a disbeliever by anyone; although he and his group are outside Ahl-e-Sunnat wal Jamaat, no one has called him a disbeliever; and what is meant by “denier of the Messenger” is not clarified in the question.
Wallahu Ta’ala A’lam
Dar-ul-Ifta, Dar-ul-Uloom Deoband
Stance of Mazahirul Uloom Saharanpur
Fatwa from Mazahir al-‘Ulum Saharanpur
The ‘ulama of Deoband, 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 Shariah 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 bidah 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
