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oppose their demented minds. They uphold the Fiqh of Salaah, but
undermine the authority and importance of the Sunnah.
Then there are the Deobandis and the Jamaat Tableegh and we have
seen their beliefs and their conditional Taqleed. We have not
touched at the undocumented actions of the Jamaat Tableegh at all
in this book. And these actions, which include taking pride in
ignorance, widespread and approved carelessness in quoting the
Hadeeth, limiting the religion only to a few aspects, idolizing the
Deobandi Shaikhs, unparallel devotion to the Fazaail-e-Aamaal and
exaggeration in the virtues of their ‘Jamaat’, its elders and its
methodology.
Then, there are those who strongly oppose the abandoning of
Madhhabs, but say that the Qur’aan is enough and the Hadeeth is
nothing more than corrupt history.
Then there are the modernist Hanafees, who reject the miracles of
the Messengers and the Karamat of the Awliya. They change the
meaning of the Qur’aanic verses to suit their beliefs and try in
vain to reconcile between the Islamic Concept of Creation and
Darwin’s Theory of Evolution.
Then there are sects and sub-sects, and all of them claim Taqleed of
the Imams and in reality call the people to their own Taqleed.
Lessons from the Deobandi-Barelawi dispute
This dispute amongst the two major Hanafee Sufi groups has led
to much trouble over the past century. This rivalry affects every
area, street or community where the Muslims reside. Hostilities
between these two groups have grown to the extent that they
even disagree on the physical sighting of the moon, at times,
causing bloodshed and loss of life. Over the years, the Barelawis
have been satisfied with their tombs and Madrasas and have had
little activity in terms of mobilizing their followers for Dawah.
Their refutation of the Deobandis have been based mostly upon the
Deobandi’s double standards like, denying the knowledge of the
Unseen for Allah’s Messenger but approving it for their
scholars and saints. The Barelawis also continue to criticize the
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