Bitter difference and rivalry
between the Deobandis and the
Barelawis has caused much confusion
and hatred amongst Muslims in the
Indian subcontinent.
One
of the major issues that caused the
rift and the subsequent formation of
the school of Deoband was the
Tafseer (explanation) of ‘Khaatam
an-Nabeeyeen’ (seal of Prophet-hood)
mentioned in Soorah al-Ahzab:
“Muhammad (sallallahu alaihi
wa-sallam) is not the father of any
man among you, but is the Messenger
of Allah (sallallahu alaihi
wa-sallam) and the last of the
Prophets (Khaatam an-Nabeeyeen).”[1]
Moulana Ahsan Nanotwi (a prominent
Deobandi scholar) mentioned that the
Khaatam (seal) of the Prophet-hood
mentioned in Soorah al-Ahzab does
not deny the advent of another
Prophet. And even if another Prophet
arrived, this would not affect the
finality of Prophet Muhammad’s (sallallahu
alaihi wa-sallam) Prophet-hood.[2]
The Barelawis strongly objected to
this statement and used it as a
proof for the Takfeer of the
Deobandis.
The
Deobandis also argue with the
Barelawis on futile issues, like (Imkaan
al-Kadhib) whether Allah has the
ability to lie or not? Other issues
of differences were the celebration
of Milaad (the Prophet’s Birthday)
and various innovations which
accompany it, ceremonies in which
Soorah al-Fatihah is recited over
food before eating, celebrations and
festivities held at the graves of
popular saints, invoking the
Messenger of Allah (sallallahu
alaihi wa-sallam) believing that the
Messenger is Omnipresent and the
like.[3]
In
reality, the Barelawis and the
Deobandis differ more in practice
than in principle. This is apparent
from books that have been written by
the Deobandis in order to bridge
their differences with the Barelawis.
Most disagreements are either in
finer details, or whether those
actions are for specific people or
for all. A good example is the issue
of meditation (Muraqabah) and
seeking benefit from the graves.
Even though, the two groups
outwardly oppose each other on this
issue, the only difference is that
the Barelawis call towards and
recommend visiting graves to derive
benefit from them for
everyone,
whilst the Deobandis make it
specific for a few.
Therefore, the rift between the
Deobandis and the Barelawis is more
of mutual prejudice, than of
Aqeedah.
The
Barelawis on their part have relied
mostly on conspiracy theories and
misinterpretation in their Takfeer
(declaring Kufr) of the Deobandis.
They created a lot of noise on
Moulana Ahsan Nanotwi’s statement,
“And even if another Prophet
arrived…”, but this statement is
not objectionable from the Sufi
point of view. It simply stems from
the common belief of all the Sufis
that everything was created from the
light of Muhammad (sallallahu alaihi
wa-sallam), and that he (sallallahu
alaihi wa-sallam) is the ‘Seal of
Prophet hood’ from the very
beginning. Besides, ‘real Sufis’
know that since nothing exists other
than Allah, to believe in the real
existence of Allah’s Messenger (sallallahu
alaihi wa-sallam) is Shirk. This
shows that the differences between
these two Sufi groups are
superficial and based mostly upon
party rivalry than upon religion.
The Sufis in general do not give
Aqeedah, which is the core of Islam,
its due position. We shall elaborate
further in light of statements by
Haji Imdadullah Muhajir Makki.
