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The Difference Between Deobandis and Barelwis 2- Marifah Forums

The Difference Between Deobandis and Barelwis 2- Marifah Forums

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The Difference Between Deobandis and Barelwis - Marifah Forums
http://www.marifah.net/forums/index.php?act=ST&f=262&t=2678...
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3/19/2008 11:04 PM
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Marifah Forum s> I slam ic Sciences - Advanced> Manhaj Ahl al-Sunnah w a-l Jam\u0101\u2018ah
The Difference Betw een Deobandis and Barelw is, Shaykh Yusuf Ludhyanw i
Ham oudeh
Post # 1
al-Halabi
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QUOTE(h-adam @ Mar 11 2008, 05:54 AM)

I hereby wish to post a link concerning the differences between us the deobandiyah and the barielwiyah as addressed by my ustaazul mukarram Shaheed Ml yousuf ludhyanwi rahimahullah in his book differences of the ummah concerning this issue. May ALLAH guide us to that which pleases Him ameen. Please read from page 17 onwards.

http: / / jaamiahamidia.files.wordpress.com/ 2...nvi-shaheed.pdf
Assalamu ` Alaykum Shaykh Adam

Amin. JazzakumAllah khayr for pointing this out to us, and sharing this insightful work by Shaykh Ludhyanwi
rahimahullah. I have read some of it before, and some of the chapter you point out afterwards. Perhaps we should begin
at the beginning. Shaykh Ludhyanwi says:

3) . THE DI FFERENCE BETWEEN THE DEOBANDI S AND BARELWI S
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 \u201cDeobandi-Barelwi difference\u201d 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.

There are a few enquiries I would like to make regarding the above text, insha'Allah I will be able to do that shortly and
hopefully we can then further them. Insightful comments by any other brothers on the text in question is much
appreciated as well. BarakAllah fikum.

Wassalamu ` alaykum wa-rahmatullah
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The Difference Between Deobandis and Barelwis - Marifah Forums
http://www.marifah.net/forums/index.php?act=ST&f=262&t=2678...
2 of 4
3/19/2008 11:04 PM
Mar 15 2008, 06:32 AM
Mar 17 2008, 02:17 AM
--------------------
h-adam
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Member No.: 511
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Wa alaykom salam wa rahmatullah

May ALLAH keep you happy and grant you the best of both this world and the hereafter. ameen!!
Just one comment to make concerning the titles of bareilwi.deobandi. These are actually names of two cities in the U.P.
province of India and because of the two opposing institutes being in them, those who affiliate themselves to the
ideologies are therefore called so. To point out the difference between the two ( i have heard from a famous scholar

concerning the two) is that the one emphasize on tawheed of ALLAH SUBHAANAHU WA TA'AALA while the other
emphasize on risala of sayyyidil kownain Muhammadur Rasulullah sallallaahu alayhi wa sallam . The difference actually
occurs in the "ifraat and tafreet" concerning risala which causes the contentious issues.
Attari
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Actually Yusuf Ludhianwi's explanation is extremely simplistic and draconian. It suffices to explain the differences
between Deobandis and Barelwis "common man", which in both cases is your everyday average Hanafi with a common
person's level of knowledge and practice.

At an ideological and scholarly level there ARE great and huge differences between the two and to understand which, knowledge of proper and scholarly Urdu is an absolute MUST. They're not many in number but great and huge in their magnanimity. It is not as simplistic as one focuses on tawheed and the other focuses on respecting and sanctifying the risaalah.

The Barelwis scholars have been [ wrongly] dozing off in presenting their case in recent years and the Deobandis have succeeded in convincing the Ahlus-Sunnah scholars of the Arab world there are no points of difference between Barelwis and Deobandis. Outside of the subcontinent, that might even be true in many cases.

However, inside the subcontinent, this issue is far deeper and serious and has a totally different flavour. The subcontinent
is where this issue can be seen and understood at a grassroots level- EVEN today.

To pass an opinioin or judgement on an issue, both sides of the story need to be properly analyzed. If someone wants to
see the Barelwi side of the story, at a root cause level in the subcontinent, they need to get in touch with Mazharul
Uloom, Bareily, India or Raza Academy, Mumbai, India and ask them WHY is it that the Barelvis are so ferociously
anti-Deobandi, or contact Sheikh Shah Turab-ul-Haq Qadiri in Pakistan ... his institute's contacts can be found on
www.ahlesunnat.net OR contact Sheikh Kaukab Okarvi from Pakistan. Those are some of the top authorities on the

Barelwi wing in the world today.
Certainly, if the issuer ea l l y is a non-issue, it shouldnt take that long to resolve it- right?! Why is it that for a 100 odd

years these 2 sides have been ferociously against each other and the Barelvis more adamantly against compromise than the Deobandis. I admit, in the subcontinent, BOTH Barelvi-ism and Deobandi-ism are "industries" run by their respective "scholars" in the current times, pretty much how Islam is treated by a lot of the so called "scholars" in current times regardless of sect, illaa ma shaa Allah, barring a few good men. But that isn't the reason that THIS discord exists.

If I present an opinion, it will be biased as I am on the Barelwi side of the fence, as is visible. So I will stop my post here.
All I will say is that:

1) there is no smoke without a fire. There is a reason why this dispute exists. 2) Why is it that almost ALL of the people flogging the "we're all one big happy Hanafi family" point of view ALWAYS are Deobandis or their "neutral" supporters, like Yusuf Ludhianwi and others?!

Think about it and investigate the reason for it. Sure one or 2 Barelwis might have an ego the size of Empire state
building, but its impossible for ALL the scholars of a particular sect to be of the same attitude. The law of averages would
dictate that if there are a few on the Deobandi side who are interested in reconciliation, then there have to be a few on

the Barelwi side as well- BTW I am talking at an "ideological and scholarly" level. As I m entioned above, at a
com m on m an level, its pretty m uch an average com m on Hanafi person on both sides. Its just simple statistical

analysis that if theres some scholars from the Deobandis who want to make nice, there's got to be some from the other side too. BUT that is not the case. The Barelwis are adamant against reconciliation with the Deobandis. Theres a reason for it.

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The Difference Between Deobandis and Barelwis - Marifah Forums
http://www.marifah.net/forums/index.php?act=ST&f=262&t=2678...
3 of 4
3/19/2008 11:04 PM
Today, 08:19 PM
Today, 10:35 PM

Actually, they're ready for reconciliation right now. It only requires Deobandis to categorically make a few statements in
regards to certain topics on aqaid that ALL Ahlus Sunnah world wide agree to, including their own leader, Haji Imdadullah
Muhajir Makki rahimahullah, the TEACHER of the elders of Deoband, whom the Barelvis agree with and respect and
always add rahmatullahi alaih in front of his name.

--------------------
Lau naasabat qadrahu aayaatuhu 3izdhaman;
Ahyasmuhu heena yud3aa daarisar rimami!
I f his (alaihis salam) miracles were proportionates to his greatness;
Merely his name would have, when called, brought decaying bones back to life!
(Al-Burda, Ch 3)
absalih
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Gender: Brother
Madhhab: Shafi` i

Happy Miladu Nabi to everyone
There are 2 Non Muslim LADY authors who had done research works on the 2 movements of Deobandi &Barelwi and it
wiil be interesting to read their books and see how they analyze the 2 sects

1] Islamic Revival in British India: Deoband. 1860-1900
by-Barbara Daly Metcalf
Princeton University Press. New Jersey
https: / / www.vedamsbooks.com/ no53085.htm

2] Devotional Islam and Politics in British India: Ahmad Riza Khan Barelwi and His Movement, 1870-1920. 2nd edition.
New York and Delhi: Oxford University Press, 1999.
BY-Dr.Usha sanyal

htt
p: / / www.ushasanyal.org/
htt
p: / / www.ushasanyal.org/ wst_page4.html
absalih
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From: MALABAR.KERALA.INDIA
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Madhhab: Shafi` i

Shaykh Ludyanavi's comments on Hazir & Nazir of Rasul.saws & Awliya as Kufr &shirk[ page-20-ibid-pdf file as follows
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
\u201egenerosity\u201f 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:
\u201cOur Ulama state that whoever avers that the souls of the Mashaaikh are present and listening has committed
KUFR.\u201d [ Footnote of Aalimgiri, page 326, vol.6]

I NDI RECT ANSWER BY a NON-BARELWI Hanafi scholar Sayyed ABDUL HAKI M ARWASI .Rah died 1362 AH.One of the
greatest scholars of the last years of OTTOMANS.Istanbul,TURKEY, as translated by his disciple Huseyn Hilmi Isik.Rah.It
does quote the same source as Fatawa Bazaazia.
It begins as
3 2 - A LETTER ABOUT THE PRESENCE OF SOULS
This letter was written by Sayyid Abdulhakim Arwasi 'rahmatullahi 'alaih'. It explains how the souls of Awliya will come to
one's help everywhere:
Dear Ali Bey, my brother in both worlds!
I have received your last letter. It has pleased me very much. I have added my salams to my benedictions over you. In
an utterly beautiful manner you asked a question at the end of your letter.
Question: It is written in Baba Dagi, which is the translation of the book Halabi, and in Birghiwi Vasiyetnamesi, [ and in
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