Deobandi & Barelvi Beliefs and the Ruling on Sharing in Qurbani — A Detailed Answer
Source: Fatāwā Muḥammadiyyah, Vol. 1, p. 186
❖ Question:
The questioner, who is affiliated with the Deobandi school, read in Aḥsan al-Fatāwā that individuals of the Barelvi school cannot take part in Qurbani shares, because in their view they are mushrik. It was argued that Barelvis believe the Prophet ﷺ is Nūr, Hāḍir wa Nāẓir, Mukhtār al-Kull, has ‘Ilm al-Ghayb, and accept Nadhr for saints.
In discussion, a Barelvi explained their beliefs as follows:
- We regard everything of the Prophet ﷺ as granted (ʿaṭā’ī) by Allah.
- We believe the Prophet ﷺ’s nūr is the first manifestation of Allah’s beauty.
- His powers are ʿaṭā’ī (granted).
- Spiritually, he is present everywhere, and physically, if he wills, he can appear at different places.
- His knowledge of what was and what will be is not equal to Allah’s knowledge—not even like a drop compared to the ocean.
- Regarding nadhr, they say: “O Allah! If You fulfill this need, we will cook food in Your name and donate it, dedicating its reward to such-and-such saint.”
The question is: with such beliefs, will a Barelvi be considered a mushrik or a Muslim with sound creed?
❖ Answer:
◈ General Principles
- The mentioned beliefs do not align with the Qur’an, Sunnah, or the creed of the Salaf al-Ṣāliḥīn, nor even with the authoritative books of the Ḥanafī fuqahā’, such as Sharḥ ‘Aqīdat al-Ṭaḥāwiyyah by Ibn al-‘Izz al-Ḥanafī and Fatāwā Bazzāziyyah.
- These views stem from excessive, un-Islamic reverence for the Prophet ﷺ and false interpretations, thus they fall into the category of bid‘ah and shirk-like deviations.
- However, according to the writer, such individuals are Muslims, though guilty of bid‘ah and erroneous interpretations involving shirk.
◈ On Blind Following (Taqleed) and Both Schools
- Just as Deobandis consider taqlīd of one imam obligatory and remain rigid followers of Imam Abū Ḥanīfah, so too do Barelvis.
- Under the influence of blind taqlīd, both groups often develop artificial principles to dismiss clear Qur’anic verses and authentic hadith.
Shah ‘Abdul-‘Azīz al-Dihlawī documented nine such principles adopted by blind followers, including preferring the imam’s view over authentic hadith, treating weak reports like sound ones, and even considering a ruling of Abū Ḥanīfah superior to a ṣaḥīḥ hadith.
Shaykh Abū Ḥusayn al-Karkhī’s principles explicitly stated that:
- Any verse contrary to their scholars’ opinions is considered abrogated.
- Any hadith conflicting with their jurists’ views is considered abrogated or reinterpreted.
This approach contradicts the methodology of the Salaf.
◈ Salaf’s Approach to Hadith
- For the Companions and Tābi‘īn, the statement of the Prophet ﷺ was final—no scholar’s opinion was placed against it.
Shah Walīullāh al-Dihlawī wrote:
“It has reached us by tawātur that when the Companions and Tābi‘īn received a hadith, they acted upon it without adding conditions.”
(al-Inṣāf, p. 60; Fatāwā Ahl al-Ḥadīth 1/65)
Ibn ‘Abbās رضي الله عنهما said about those who prefer a jurist’s statement over a hadith:
“Do you not fear that punishment will befall you, or the earth swallow you, when you say: ‘The Messenger of Allah ﷺ said such-and-such,’ and then you add: ‘But so-and-so said…’?”
(Sunan al-Dārimī)
◈ Deobandi–Barelvi Summary
- In reality, both Deobandis and Barelvis are Muslims.
- Both share similar tendencies of excess in taqlīd and innovations.
- Both are practically tied to khanqāh systems:
- Deobandis also believe in seeking help from saints and posthumous powers.
- Like Barelvis, they affirm the life of the Prophet ﷺ in the grave.
Even Qārī Muḥammad Ṭayyib (rector of Dār al-‘Ulūm Deoband) acknowledged:
“Our beliefs and those of our Barelvi brothers are the same. What they do, we also do—yet they are upset with us.”
Thus, both appear united against the Salafī-oriented Ahl al-Ḥadīth movement, their taqlīd-based unity being evident.
◈ Conclusion
- Both Barelvis and Deobandis are Muslims, though both are steeped in bid‘ah and blind following.
- Hence, the fatwa in Aḥsan al-Fatāwā declaring Barelvis unfit for Qurbani shares is baseless, sectarian prejudice, and reflective of unwarranted partisanship.
سُبْحَانَكَ هَذَا تَعَصُّبٌ عَظِيمٌ، نَسْتَغْفِرُ اللهَ مِنَ التَّعَصُّبِ الْمَذْهَبِيِّ، وَنَسْأَلُ اللهَ التَّوْفِيقَ لِلْعَمَلِ بِالْكِتَابِ وَالسُّنَّةِ بُكْرَةً وَأَصِيلًا
Final Word:
Both groups are misguided in various innovations but remain within the fold of Islam. Thus, sharing Qurbani with them is valid, and the fatwa rejecting it is wrong.
