Research Response to Certain Deobandi Claims About Beliefs
Source: Fatawa ‘Ilmiyyah, Vol. 3, Issues of Tawhid and Sunnah, p. 37.
Question
السلام عليكم ورحمة الله وبركاته
A (Deobandi) friend gave me a photocopied pamphlet titled “Aqa’id ‘Ulama-e-Ahl al-Sunnat Deoband,” containing “Belief no. 3 to 7, belief no. 9, and belief no. 24,” and he said: “These beliefs are correct, and Ahl al-Hadith people do not accept them.”
I thought I should write to you and ask you. I am also sending the pamphlet. I request you to judge these beliefs by the standard of the Qur’an and authentic ahadith and reply with research.
(Muhammad ‘Irfan, Nai Abadi, Morgah - Rawalpindi)
Answer (With the Help of al-Wahhab, Provided the Question Is Sound)
وعليكم السلام ورحمة الله وبركاته!
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
Beliefs and issues of iman are founded upon four proofs:
① The Noble Qur’an.
② Authentic marfu‘ (Prophetic) ahadith.
③ Established ijma‘ (consensus) of the Ummah.
④ Reports (athar) of the righteous Salaf.
Meaning of Qur’an and Authentic Hadith
By the Qur’an and authentic marfu‘ ahadith is meant: those explicit, clear texts (nusus sarihah wadihah) in which, according to Ahl al-Haqq (Ahl al-Sunnah), there is no figurative reinterpretation; rather the apparent meaning is intended, such as:
• The Prophet ﷺ being the final Prophet, and iman in that.
• Angels being a created نورانی (light-based) creation of Allah.
• The descent of ‘Isa ibn Maryam عليه السلام before the Day of Judgment, etc.
Meaning of Athar of the Salaf
By athar of the righteous Salaf is meant: the reports of the Companions (رضوان الله عليهم أجمعين), the Tabi‘in (رحمهم الله), the followers of the Tabi‘in, and those after them from the best generations (khayr al-qurun), which are established with sahih or hasan li-dhatih chains and whose meaning has no disagreement among Ahl al-Haqq.
Periodization
• The era of khayr al-qurun ends at 300 AH.
• After khayr al-qurun, the era of hadith compilation continued approximately until 600 AH.
• After the hadith compilation era, the era of hadith commentators continued until 900 AH.
Who Are the Salaf al-Salihin?
The Salaf al-Salihin refers to the sound-in-creed, trustworthy and truthful (according to the majority) scholars of Ahl al-Sunnah. All people of bid‘ah are outside this true group.
Decisive Principle
Any creed or iman-related issue that is not established from these four proofs is, according to Ahl al-Hadith (Ahl al-Sunnah), false and rejected.
Research on the Deobandi Claims
After this introduction, the research on these Deobandi claims is presented.
Deobandi Belief No. 3
Text of the Belief
“That portion of the earth which has been touched by the blessed limbs of the Messenger of Allah ﷺ is absolutely superior - to the extent that it is superior even to the Ka‘bah and the Throne and the Kursi.”
Reference: al-Muhannad: p. 11; Zubdat al-Manasik by Rashid Ahmad Gangohi
Research
No evidence for this belief exists in the Qur’an, authentic hadith, ijma‘, or the athar of the Salaf of the best generations. Nor is it established from Imam Abu Hanifah, Qadi Abu Yusuf, Ibn Farqad al-Shaybani, or al-Tahawi.
Late References Quoted in Deobandi Writings
In Deobandi publications, this belief is quoted from the following scholars:
① Qadi ‘Iyad al-Maliki (d. 544 AH)
② Abu al-Walid al-Baji (d. 474 AH)
③ ‘Ali ibn Ahmad al-Samhudi, author of Wafa’ al-Wafa’ (d. 911 AH)
④ Abu al-Yaman Ibn ‘Asakir (d. 686 AH) - it is said he is ‘Abd al-Samad ibn ‘Abd al-Wahhab, and Allah knows best (the quote attributed to him does not mention the Throne and Kursi)
⑤ al-Taj al-Subki (d. 771 AH)
⑥ Ibn ‘Aqil al-Hanbali
⑦ al-Taj al-Fakihi
⑧ Mulla ‘Ali al-Qari (d. 1014 AH)
⑨ Ibn ‘Abidin al-Shامي (d. 1252 AH)
All of these are long after khayr al-qurun.
The Statement of Qadi ‘Iyad in al-Shifa
The statement attributed to Qadi ‘Iyad (as the Deobandi writings claim) was not found in al-Shifa in that form. Rather, Qadi ‘Iyad wrote:
"ولا خلاف أن موضع قبره صلى الله عليه وسلم أفضل بقاع الأرض”
“There is no disagreement that the location of his grave ﷺ is the best place on earth.”
Reference: al-Shifa by Qadi ‘Iyad 2/91
This contains no mention of the Kursi or the Throne. Yet Muhammad Yusuf Banuri نقل a statement (without chain) via al-Shifa from Imam Malik:
"ان البقعة التي فيها جسد النبي صلى الله عليه واله وسلم أفضل من كل شيء حتى الكرسي والعرش…..”
Reference: Ma‘arif al-Sunan 3/323; Deobandi pamphlet reference: Qaflah 1/48-49
Demand: the Deobandi side must establish this statement from Imam Malik with a sahih chain, or publicly repent.
Additional Critical Notes
• The statement of Abu al-Walid al-Baji is also not established.
• al-Samhudi’s wording suggests it is the general claim “أفضل بقاع الأرض” only, and Allah knows best.
• The reference to Abu al-Yaman Ibn ‘Asakir was not found; it is possible it is similar to Qadi ‘Iyad’s “أفضل بقاع الأرض.”
Reference: Wafa’ al-Wafa’ 1/31 (as cited)
• The original reference for al-Subki is required; al-Samhudi’s wording suggests he نقل from Ibn ‘Aqil: “أن تلك البقعة أفضل من العرش,” and Allah knows best.
• Identifying Ibn ‘Aqil precisely and producing the original reference with a sound chain is required.
Reference: al-Matalib Uli al-Nuha fi Sharh Ghayat al-Muntaha 2/384 (as cited: نقل from Kitab al-Funun)
• The identification of al-Taj al-Fakihi also needs verification.
Nature of the Claims of Ijma‘
Two types of “ijma‘” claims appear in this discussion:
① “The best place on earth.”
② “Better than the Throne.”
Refutation by Hafiz Ibn Taymiyyah
Against these claims, Hafiz Ibn Taymiyyah (d. 729 AH) said:
"الحمد لله ، أما نفس محمد صلى الله عليه وسلم فما خلق الله خلقا أكرم عليه منه ، وأما نفس التراب فليس هو أفضل من الكعبة البيت الحرام ، بل الكعبة أفضل منه ، ولا يعرف أحد من العلماء فضل تراب القبر على الكعبة إلا القاضي عياض ، ولم يسبقه أحد إليه ، ولا وافقه أحد عليه ، والله أعلم” انتهى”
Meaning: “Allah did not create any being more honored than Muhammad ﷺ. As for the soil itself, it is not better than the Ka‘bah; rather the Ka‘bah is better than it. No scholar is known to have preferred the soil of the grave over the Ka‘bah except Qadi ‘Iyad; no one preceded him in that, and no one agreed with him upon it. Allah knows best.”
Reference: Majmu‘ al-Fatawa 27/38; al-Fatawa al-Kubra 4/411, issue 1013
Hafiz Ibn ‘Abd al-Barr also mentioned اختلاف about the superiority of Madinah and Makkah.
Reference: al-Istidhkar 8/221, Kitab al-Jami‘, chapter on living in Madinah and leaving it
Hadith on the Virtue of Makkah
From ‘Abdullah ibn ‘Adi ibn al-Hamra’ (رضي الله عنه) that the Messenger ﷺ said about Makkah:
"وَاللهِ إِنَّكِ لَخَيْرُ أَرْضِ اللهِ، وَأَحَبُّ أَرْضِ اللهِ إِلَى اللهِ عَزَّ وَجَلَّ، وَلَوْلَا أَنِّي أُخْرِجْتُ مِنْكِ مَا خَرَجْتُ "
“By Allah, you are the best land of Allah, and the most beloved land of Allah to Allah. Had I not been expelled from you, I would not have left.”
Reference: Sunan Ibn Majah: 3108 (chain sahih); Jami‘ al-Tirmidhi: 3925 (he said: hasan gharib sahih); al-Hakim 3/7 (sahih on the condition of the two shaykhs) and al-Dhahabi agreed
Conclusion of Research for Belief No. 3
This Deobandi belief is not established from Qur’an, authentic hadith, ijma‘, or athar of khayr al-qurun. After Ibn Taymiyyah’s refutation, claiming “ijma‘” is also incorrect. Therefore, silence is best in this issue.
Demand: Deoband must either prove this from Imam Abu Hanifah (their claimed Imam) or from any sound and reliable figure from khayr al-qurun; otherwise silence is better. And Allah knows best.
Important Note
The grave area (Hujrah of ‘A’ishah رضي الله عنها) is:
"رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ”
“A garden from the gardens of Paradise.”
Reference: Sahih al-Bukhari: 1196; Sahih Muslim: 1390-1391
Deobandi Belief No. 4
Text of the Belief
“In our view and in the view of our mashayikh, tawassul in du‘a by the Prophets, the righteous, the awliya, the martyrs, and the siddiqin is permissible, in their life and after their death…”
Reference: al-Muhannad: p. 13; Fatawa Rashidiyyah: p. 112
Research
This belief declares using the persons of the dead and those killed as a means (wasilah) permissible. Such tawassul is not established from Qur’an, hadith, ijma‘, or athar of the righteous Salaf. Scholars wrote refutations, such as Ibn Taymiyyah’s “Qa‘idah Jalilah fi al-Tawassul wa al-Wasilah,” and he نقل the prohibition of this type from the majority of scholars.
Reference: Qa‘idah Jalilah fi al-Tawassul wa al-Wasilah: p. 63 (as cited)
It is also not established from Imam Abu Hanifah. Rather, by way of الزام, Hanafi fiqh books narrate from him:
"لا ينبغي لأحد أن يدعو الله إلا به”
“It is not befitting for anyone to supplicate to Allah except by Him.”
Reference: al-Durr al-Mukhtar 2/630 (as cited); al-Tawassul wa Ahkamuhu by al-Albani: p. 50
And al-Hidayah states that saying “bi-haqq fulan” or “bi-haqq anbiya’ika wa rusulika” in du‘a is makruh, because the Creator has no obligation owed to the creation.
Reference: al-Hidayah Akhirayn 4/475, Kitab al-Karahiyyah
Murtada al-Zabidi نقل that “bi-haqq fulan” is disliked (and some said haram) from Imam Abu Hanifah, Qadi Abu Yusuf, and Ibn Farqad.
Reference: Ithaf al-Sadah al-Muttaqin 2/285, line 13
Conclusion of Research for Belief No. 4
This belief is not established from Shar‘i proofs nor from Imam Abu Hanifah. Therefore, one should supplicate to Allah without this tawassul, as the Prophets, Messengers, Companions, and Tabi‘in supplicated.
Deobandi Belief No. 5
Text of the Belief
“To go to the noble grave of the Prophet ﷺ and request intercession… and it is permissible to say: O Sir, intercede for my forgiveness.”
Reference: Fatawa Rashidiyyah: p. 112; Fath al-Qadir 1/338; al-Tahawi ‘ala al-Maraqi: p. 400
Research
Gangohi, Ibn al-Humam, and al-Tahawi are not Shar‘i evidences; they are names of later scholars. This belief is not established from Qur’an, Sunnah, ijma‘, or athar, nor from Imam Abu Hanifah. The author claims this shows there is no real difference between Barelwis and Deobandis in this foundation.
Deobandi Belief No. 6
Text of the Belief
“If someone recites ṣalāh and salām near the Prophet’s blessed grave, he hears it himself; and if it is recited from afar, the angels convey it to him.”
Research
Angels conveying salām in a general sense (without specifying names) is authentic.
Reference: Fada’il Durud wa Salam, p. 64; Fadl al-Salah ‘ala al-Nabi ﷺ, hadith 21 (chain sahih), as cited
The narration about him hearing ṣalāh near the grave is very weak and rejected.
Reference: Fada’il Durud wa Salam, p. 16 (as cited)
This belief is not established from Shar‘i proofs nor from Imam Abu Hanifah.
Deobandi Belief No. 7
Text of the Belief
“In our view and our mashayikh’s view, the Prophet ﷺ is alive in his grave and his life is like worldly life… this life is special… not barzakhī…”
Research
This explicit claim (worldly life, not barzakhī) is not established from Shar‘i evidences nor from Imam Abu Hanifah. Rather, from the statements of Hafiz al-Dhahabi and Hafiz Ibn Hajar and others it is established that this life is barzakhī.
Reference: Tahqiqi Maqalat 1/23 (as cited)
A hadith in Sahih al-Bukhari establishes:
"خرج رسول الله صلى الله عليه وسلم من الدنيا”
“The Messenger of Allah ﷺ departed from this world.”
Reference: Sahih al-Bukhari: 5414
The author notes: some Deobandis themselves state the Prophet ﷺ has passed away and that his life is barzakhī.
Deobandi Belief No. 9
Text of the Belief
“In our view, the Prophet ﷺ (and likewise all Prophets) are alive in their graves. They pray… the deeds of the Ummah are presented to him…”
Research
If “alive” means barzakhī life, we affirm that. If it means worldly life, no proof was found. If Deoband has any new proof for worldly life, present it.
Regarding “they pray”: two narrations are mentioned in the original.
① One is authentic, but using it to prove worldly life is incorrect.
② The Musnad Abi Ya‘la narration is weak due to Hajjaj being majhul al-hal; and even if it were authentic, using it to prove worldly life would still be incorrect.
The statement “deeds are presented” is not established by any authentic hadith.
Deobandi Belief No. 24
Text of the Belief
“Benefiting from the spirituality of mashayikh (elders), and the reaching of inner spiritual effusions (batini fuyud) from their chests and graves is indeed true…”
Reference: al-Muhannad: p. 18
Research
al-Muhannad is neither Qur’an nor a book of sahih hadith; citing it as proof is invalid. The belief that inner spiritual “fuyud” reach from graves is not established from Qur’an, hadith, ijma‘, athar of the Salaf, nor from Imam Abu Hanifah.
A Deobandi writer (Muhammad Yusuf Ladhyanwi) wrote that even the term “Deobandi-Barelwi difference” astonishes him, and he does not know a basis for it.
Reference: Ikhtilaf-e-Ummat aur Sirat-e-Mustaqim 1/25 (old ed.); p. 28 (new ed.), as cited
Who Are the Imams of Guidance According to Ahl al-Hadith?
According to Ahl al-Hadith, all Companions (رضي الله عنهم), and the trustworthy and truthful sound-creed scholars among the Tabi‘in and those after them in the best generations are imams of guidance. We follow the Shar‘i proofs according to their understanding. And all praise is for Allah.
Summary
You have seen that all the beliefs cited from Deoband - including the claim of inner spiritual effusions coming from graves - are not established from Shar‘i proofs nor from the imams of guidance of the best generations. Rather, in these foundational matters they relied upon later figures like al-Samhudi, Mulla ‘Ali al-Qari, Ibn al-Humam, al-Tahawi, and Ibn ‘Abidin, who came in later centuries, not the best generations.
Challenge
A general challenge to Deoband (and specifically Muhammad Taqi ‘Usmani and Muhammad Ilyas Ghumān): prove these beliefs clearly from any one of:
① The Companions
② The major Tabi‘in
③ The followers of the Tabi‘in
④ Those after them among the best generations
⑤ Any reliable Salaf of khayr al-qurun
If they cannot, then prove them from any one of their claimed authorities:
① Imam Abu Hanifah
② Qadi Abu Yusuf
③ Ibn Farqad al-Shaybani and al-Tahawi
If they cannot, they should publicly repent.
Final Note
Deoband calling itself Ahl al-Sunnah is merely a claim. For refutation see: Tahqiqi Maqalat (vol. 4, pp. 426-438).
Reference: Tahqiqi Maqalat 4/426-438 (as cited)
وما علينا الا البلاغ
Reference: Date as stated in the source: 18 Rajab 1432 AH, corresponding to 9 June 2012
Footnote
[1] Sarfaraz Khan Safdar Deobandi said: “Saying in du‘a bi-haqq al-nabi or bi-haqq fulan is makruh… the author of al-Hidayah gave the reasoning that Allah has no obligation upon Him from anyone.”
Reference: Fawa’id Safdariyyah, محل 217 (as cited)
ھذا ما عندي والله أعلم بالصواب
Closing Reference
فتاوی علمیہ
جلد3۔توحید و سنت کے مسائل - صفحہ37
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