The Battle Between Truth and Falsehood: An Analysis of Barelvi Beliefs
The primary purpose of this monthly magazine is to provide an academic refutation of false ideologies. Under this, a series titled “The Battle Between Truth and Falsehood” is being published in installments. In today’s article, some beliefs are examined which the Barelvi scholars base their doctrines upon. Below is an analysis of these beliefs along with objections raised against them:
Belief 1: “Hazrat Umar used to prevent people from falling into Hellfire”
Ahmad Raza Khan Barelvi claimed, based on a narration, that Hazrat Umar (RA) used to prevent people from falling into Hell.
Analysis of the narration:
◄ The chain of narration is weak: The narrator of this hadith, Saad al-Jari, is unknown and unreliable, and his authentication has not been established.
◄ Weakness of the Barelvi position: Hazrat Umar (RA) used to preach religion during his lifetime, and people were saved from Hellfire by being influenced by his invitation, but to say that all people were saved from Hellfire solely because of Hazrat Umar (RA) is an exaggeration.
◄ Denial of knowledge of the unseen: This hadith also indicates that Hazrat Umar (RA) himself did not understand the true meaning of what Ka’b al-Ahbar said, which weakens the claim of knowledge of the unseen.
Belief 2: “Farooq-e-Azam is the owner of the earth”
Ahmad Raza Khan Barelvi, citing a hadith, said that Hazrat Umar (RA) stated that the ownership of the earth is with us.
Analysis of the Hadith:
◄ The chain of narration is weak and disconnected: The meeting of Muhammad bin Sirin with Hazrat Umar (RA) is not established, thus this hadith is considered disconnected.
◄ Misinterpretation: The meaning of this hadith is that the rulers of the Muslims manage the affairs of the land, not that Hazrat Umar (RA) claimed personal ownership.
Belief 3: “Seeking help from others besides Allah is not Shirk”
Ahmad Raza Khan claimed, based on a narration related to Sayyiduna Uthman (RA), that seeking help from others besides Allah is not Shirk.
Analysis of the narration:
◄ The chain of narration is weak: Imam Ibn Adi declared this narration as unreliable, while Hafiz Dhahabi labeled it as “denounced.”
◄ Summary: Seeking help beyond the means from others besides Allah is Shirk, whereas seeking help through means is permissible, as the Prophet Muhammad (PBUH) sought financial help from Sayyiduna Uthman (RA).
Belief 4: “Seeking refuge from others besides Allah is permissible”
Based on an unauthenticated narration, it was said that seeking refuge from Hazrat Umar (RA) is permissible.
Commentary:
◄ The difference between permissible and impermissible refuge: Seeking help through means from a living person is permissible, whereas seeking help after death or beyond the means is Shirk.
Belief 5: “Claim of relief from difficulties by Sayyiduna Ali (RA)”
Barelvi scholars tried to prove the claim of relief from difficulties by Sayyiduna Ali (RA) by citing a narration.
Analysis of the narration:
◄ The chain of narration is weak: The narrators who reported the tradition are liars and unreliable.
◄ Explanation of the meaning: Sayyiduna Ali (RA) used to help through means during his lifetime, but seeking help from him after his death is not proven.
Conclusion
The beliefs of the Barelvi people are based on weak chains of narration and disconnected traditions. In the light of the Quran and Sunnah, seeking help from anyone other than Allah that is beyond the means is shirk (polytheism), whereas seeking help from living persons through means is permissible. There is no example from the Companions and the Followers of such help that is beyond the means.
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