The following is a collection of fatwas on the Barelvi group from Darul Uloom Deoband and from Mazahir al-Ulum Saharanpur
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 have mercy on him) Haft Mas’alah and some statements from Shaykh al-Hadith Mawlana Muhammad Zakariyya (may Allah have mercy on 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 have mercy on him) wrote in _Imdad al-Fatw_a (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
What is the big difference between Sunni and Barelvi? - Fatwa #35918
Source: https://darulifta-deoband.com/home/ur/islamic-beliefs/35918
Question: What is the big difference between Sunni and Barelvi?
Answer #35918
In the name of Allah, the Most Merciful, the Most Compassionate
Fatwa (د): 77=68-1433/1
Those who settle the meaning of the texts of the Qur'an and Hadith in line with "ma ana alayhi wa as-habi" (what I and my Companions are upon), and who accept the Ijma (the agreement of the Ummah) as a proof in Shariah, are the ones who are called Ahl al-Sunnah wal Jama'ah. The senior scholars of Deoband and those who follow them are the true example of Ahl al-Sunnah wal Jama'ah and are the real Sunnis.
Barelvi people, in some matters of belief and of practice, take up as creed and in practice the self-made interpretations of their chief Maulana Ahmad Raza Khan Barelvi and of the scholars who walk in his footsteps. That is why they are called Barelvi, and this group goes by the name of the Barelvia sect.
Their beliefs that go against the clearly stated rulings of the Qur'an and Hadith are, for example: holding the Prophet (peace be upon him) to be Hazir-o-Nazir (present everywhere and watching); taking him (peace be upon him) to be Alim-ul-Ghaib (knower of the unseen); taking him (peace be upon him) to be Mukhtar-e-Kul (the one who has power over everything); or holding the Awliya-e-Kiram (the noble friends of Allah) to have the power of tasarruf (to dispose of and control things) in the universe; asking and begging the departed Awliya of Allah for one's needs and wants. These are a few of the basic beliefs which the Barelvi sect holds as creed, against the explanations of Ahl al-Sunnah wal Jama'ah and of the Salaf-e-Saliheen (the pious predecessors). Besides these, some other matters of belief and of practice are also found among them which go against the Fuqaha-e-Mujtahideen (the jurists who make ijtihad) and the Salaf-e-Saliheen. To know the details, it is fitting to study "Mutala-e-Barelviyat", written by Dr. Khalid Mahmood.
And Allah the Exalted knows best
Dar al-Ifta, Dar al-Ulum Deoband
In your view, are Barelvis disbelievers or Muslims? - Fatwa #25077
Source: https://darulifta-deoband.com/home/ur/islamic-beliefs/25077
Question: In your view, are Barelvis disbelievers or Muslims?
Answer #25077
In the name of Allah, the Most Merciful, the Most Compassionate
Fatwa (ه): 1817=1329-1431/9
Those Barelvis whose Barelvism goes no further than bid'at (practices added to the religion) are not ruled to be disbelievers. And the Barelvi who denies the essentials of the religion (zaruriyat-e-deen), or holds beliefs of shirk (associating partners with Allah), or utters insulting filth about any of the Mothers of the Believers (may Allah be pleased with them), or who uses deceit and misrepresentation, trickery and fraud, and cuts and splices the words of the truthful scholars of Ahl al-Sunnah wal Jamaah so as to force disbelief out of them, and so on - for such a Barelvi the safety of his faith and Islam is difficult.
And where a Barelvi's words leave room for ta'wil (reading them in a sound sense), the senior scholars of the real Ahl al-Sunnah wal Jamaah read them in that sense and try to save his faith.
And the Barelvi who takes up disbelief, whether anyone calls him a disbeliever or not, and even if some people regard him as a pious elder, in the sight of Allah the Exalted he is outside the fold of Islam.
And Allah the Exalted knows best
Dar al-Ifta, Dar al-Ulum Deoband
Can Deobandis pray behind Barelvis, marry them, and mix with Shia? - Fatwa #21929
Source: https://darulifta-deoband.com/home/ur/salah-prayer/21929
Question: Question: Can Deobandi people pray behind Barelvi people, following them as imam, or not? Likewise, what is the ruling on marrying them and so on? Also, what is the ruling on social dealings with Shia people? Can we accept their invitations to weddings and the like at their homes, or not? Likewise, what is the ruling on attending their funeral or offering the funeral prayer over them? Please also guide us on the other rulings we need to know about this.
Answer #21929
In the name of Allah, the Most Merciful, the Most Compassionate
Fatwa (د): 722=580-1431/5
If a Barelvi holds beliefs of shirk (associating partners with Allah) and kufr (disbelief), then there is no prayer at all behind him. If, however, he does not hold beliefs of shirk, then the prayer is valid, but it is makruh (disliked). If there is no mosque of the Ahl-e-Haqq (the people of truth) nearby, then, in order to get the congregational prayer, one should pray behind a Barelvi who does not hold beliefs of shirk. Do not give up the congregation in the mosque.
In marrying Barelvis there is the danger that their wrong beliefs and practices will have a bad effect on society and on the family, so one should not marry them.
As for the Shia: whichever sect or individual among them holds beliefs of kufr - for example, accusing Hazrat Aisha (may Allah be pleased with her) of adultery, or denying that Hazrat Abu Bakr (may Allah be pleased with him) was a Companion - such a sect or individual is a disbeliever. Keeping relations with them, eating and drinking at their homes, and visiting them, is absolutely impermissible.
But a sect that does not hold beliefs of kufr, and which only, against the majority of the Ahl as-Sunnah wal-Jama'ah, holds Hazrat Ali (may Allah be pleased with him) to be the most excellent of the Companions, is a sect that is fasiq (openly sinful) and astray. The funeral prayer over them is permissible and their slaughtered meat is halal, but marriage should not be contracted with them, because the effects and the outcomes of close dealings with a fasiq are dangerous.
And where it cannot be known for certain whether a particular Shia sect or individual is in disbelief or not, we leave their case to Allah the Exalted. Marriage with them is not permissible, and praying behind them is not permissible; there is, however, room to offer the funeral prayer over them.
Further, one should avoid accepting invitations at the homes of Shia of the second and third kind as well, because Shia people generally set out to feed filth (najasat) to the Ahl as-Sunnah wal-Jama'ah, and they regard that as an act that earns reward.
And Allah the Exalted knows best
Dar al-Ifta, Dar al-Ulum Deoband
What kind of people are the Barelvis? - Fatwa #166697
Source: https://darulifta-deoband.com/home/ur/deviant-sects/166697
Question: What kind of people are the Barelvis? Is it good to mix with these people? Do the Barelvis not accept that the Prophet (peace be upon him) was a human being? Please give a reference in the answer.
Answer #166697
In the name of Allah, the Most Merciful, the Most Compassionate
Fatwa: 198-137/SN=3/1440
People who take Ahmad Raza Khan Barelvi as the leader they follow are called "Barelvi". In the name of religion these people practise many things for which there is no proof from the Quran and Hadith, nor from the noble Companions, the Tabi'een (the generation after the Companions) or the Imams of ijtihad - for example teeja (the third-day rite for the dead), chaliswan (the fortieth-day rite for the dead), the customary urs (the yearly gathering at a saint's grave), the customary milad (the gathering marking the Prophet's birth) and the like. One should stay away from such people, otherwise a person will fall into bid'ah (innovation in religion) whether he means to or not.
(2) To understand this matter, read "Muhazarat bar Mauzu-e-Radd-e-Raza Khaniyat" (written by Hazrat Maulana Mufti Amin Sahib Palanpuri, damat barakatuhum) and, in "Mutala-e-Barelviyat", the material placed under the heading "Noor o Bashar".
And Allah the Exalted knows best
Dar al-Ifta, Dar al-Ulum Deoband
Barelvis are Hanafi too, so who is right, Deobandi or Barelvi? - Fatwa #2241
Source: https://darulifta-deoband.com/home/ur/taqleed-fighi-schools/2241
Question: The Hanafi school is correct, so are the Barelvis correct too? They also accept Imam Abu Hanifa (may Allah have mercy on him). Who is upon the truth, the Deobandis or the Barelvis?
Answer #2241
In the name of Allah, the Most Merciful, the Most Compassionate
Fatwa: 1489/ب=1316/ب
Hanafis, Malikis, Shafi'is and Hanbalis act upon the fiqh (legal) rulings that their own imams worked out, and the school of each one of them is correct. If a man who is a Hanafi or a Shafi'i takes up bid'ah (innovations in religion) and wrong customs, or commits fisq and fujur (sin and open wickedness), then he will be a sinner because of his own bad conduct and disobedience.
The Barelvis, so far as their Hanafi school goes, are correct, and so far as their own bid'ah and khurafat (baseless practices) go, they are misguided. It is like a man who, while being a Muslim, steals, drinks alcohol, takes bribes, and violates the honour of his Muslim brother. He still remains a Muslim, but because of those sins he will be called a criminal, guilty and a sinner.
And Allah the Exalted knows best
Dar al-Ifta, Dar al-Ulum Deoband
Are Barelvis innovators (bid'ati)? - Fatwa #42267
Source: https://darulifta-deoband.com/home/ur/deviant-sects/42267
Question: Are Barelvis innovators? If they are innovators, for what reason? What is their belief?
Answer #42267
In the name of Allah, the Most Merciful, the Most Compassionate
Fatwa: 1716-1092/1434/L=1
Yes! The Barelvis are innovators. They have brought many things into the religion that did not exist in the best of generations, for example: holding Milad, calling the Azan at the grave, holding Urs, making dua after the funeral prayer, nazr and niyaz (offerings and vows), observing the teeja, the chaliswan and the Gyarhvin Sharif, calling upon other than Allah, prostrating at graves, performing tawaf (circumambulation) of graves, making vows to other than Allah, and placing offerings on graves. Besides this, many of their beliefs are contrary to the belief of the Ahl al-Sunnah wal-Jamaah, such as holding the Prophet (peace be upon him) to be Alim-ul-Ghaib (knower of the unseen), to be nur (light), and to be hazir and nazir (present and watching), and holding the belief that he has complete authority, and so on.
And Allah the Exalted knows best
Dar al-Ifta, Dar al-Ulum Deoband
A question about Fatwa #585/B - Fatwa #3040
Source: https://darulifta-deoband.com/home/ur/deviant-sects/3040
Question: In Fatwa #585/B you said that Barelvi people believe the Messenger of Allah (peace be upon him) is hazir wa nazir (present and watching) at every moment and in every place, and that they do sujood (prostration) to graves. Please give the reference for this. You said: these people do sujood to graves, meaning that this is the Barelvis' belief. Which of their scholars has written that doing sujood to graves is permitted or mustahab (recommended)? Please give a reference or two to set my mind at rest.
Answer #3040
Bismillah Al-Rahman Al-Raheem
Fatwa: 1564/B=1358/B
Please look at the book Ja al-Haqq by the Barelvi scholar Mufti Ahmad Yar Naimi. Look in it for the proof of the made-up belief of hazir wa nazir that Raza Khani Sahib invented; he has argued the matter at length in that book.
(2) On sajda-e-ta'zimi (sujood done to show respect), please look at Tamhid al-Iman, written by Raza Khan Sahib, page number 36, where he has written that a man does not become a kafir (disbeliever) by doing sujood to idols, let alone that he would become a kafir by doing sujood to the graves of the awliya Allah (the friends of Allah). And they believe this from the heart. See Balagh al-Mubin: p. 233. And if you want to be satisfied further, you may also look at Islahi Bihishti Zewar, written by Hashmat Ali Sahib.
Wallahu Ta’ala A’lam
Dar-ul-Ifta, Dar-ul-Uloom Deoband
What are the Deobandi and Barelvi differences founded on? - Fatwa #161529
Source: https://darulifta-deoband.com/home/ur/others/161529
Question: Respected sir, my question is this: on what matters is the difference between our Deobandi school and the Barelvi school founded, in belief and in worship?
Answer #161529
Bismillah Al-Rahman Al-Raheem
Fatwa: 976-781/B=8/1439
They differ on a great many matters. For example, the Barelvis say that the Prophet (peace be upon him) is Alim-ul-Ghaib (knower of the unseen), meaning that he knows all that has been and all that will be, while the Deobandi scholars say that this attribute belongs to Allah alone. The Barelvis say that the Prophet (peace be upon him) is hazir and nazir (present and watching) in every place at every time, while the Deobandi scholars say that this attribute belongs to Allah alone. Those people prostrate at graves, and the Deobandis say that prostration is not permissible to anyone but Allah.
They accuse us of not believing in the Prophet (peace be upon him) and, Allah forbid, of insulting him, although we Deobandis love the Prophet (peace be upon him) more than anyone. Whoever does not believe in him, or insults him even to the extent of an atom, we consider a disbeliever. Differences of this kind are what there are between them. All of this has been discussed thoroughly, and books have been published on it as well.
Wallahu Ta’ala A’lam
Dar-ul-Ifta, Dar-ul-Uloom Deoband
Is Ahmad Raza Khan Sahib (Barelvi) a disbeliever or a Muslim? Is he a gustakh (insulter)? What is the ruling on the one who calls him a disbeliever? Is a gustakh-e-Rasul a disbeliever? - Fatwa #56949
Source: https://darulifta-deoband.com/home/ur/history-biography/56949
Question: Is Ahmad Raza Khan Sahib (Barelvi) a disbeliever or a Muslim? Is he a gustakh (one who insults, one who is disrespectful)? What is the ruling on the one who calls him a disbeliever? Is a gustakh-e-Rasul (one who insults the Messenger) a disbeliever?
Answer #56949
Bismillah Al-Rahman Al-Raheem
Fatwa ID: 176-176/M=3/1436-U
There is no fatwa of kufr (disbelief) against Ahmad Raza Khan Barelvi. However, he and his group are outside the Ahl-e-Sunnat wal Jamaat. Who has called them a disbeliever? And what is meant by gustakh-e-Rasul (one who insults the Messenger)? The question does not make this clear.
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, A_l-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