Mawlānā Madanī: Barelwīs are “Little Rāfiḍīs”

February 22, 2017

After a lengthy discussion on different areas of disagreement between Wahhābīs and the Elders of Deoband, Mawlānā Madanī concludes:

Friends, these few matters have been discussed for your consideration, in which the Wahhābīs disagreed with the ‘Ulamā’ of the two Noble Ḥarams and continue to do so. Because of this, when they forcefully became sovereign of the two Noble Ḥarams, they put thousands to the sword, making them martyrs, and they brought great troubles to thousands [of others]. At times, these [issues] were debated. In all these issues, our Elders are very much against them. Thus to accuse them of having Wahhābī tendencies (tawahhub) or being Wahhābī is a major slander and falsehood. And since this is their greatest ploy in creating a bad opinion [of the Elders of Deoband], this is why we went into great detail on it. Now it will be completely plain to those with intelligence how great a trick and deception this was of “Mujaddid Barelwī”, and how much scheming has been employed in this. It is Allāh that will take recompense, and the complaint is put to Him.

This methodology of these people is just like [how] the Rawāfiḍ regard the Ahl al-Sunnah and the elders of the ṣaḥābah and the two shaykhs (Allāh be pleased with them) as enemies of the Messenger of Allāh (Allāh bless him and grant him peace) and as being from the Khārijī sect. This is precisely the methodology of these little Rāfiḍīs. (al-Shihāb al-Thāqib, p. 246-7)


Exaggerations regarding Shaykh ‘Abd al-Qadir Jaylani – Mujaddid Alf al-Thani

May 6, 2012

There has not been more exaggeration and excessiveness in this Ummah about any other personalities more than Sayyiduna ‘Ali (may Allah be pleased with him) and Shaykh ‘Abd al-Qadir Jaylani (may Allah have mercy on him). Rawafid went into extreme regarding Sayyiduna ‘Ali and Ahl al-Bid’ah went into extreme regarding Shaykh Jaylani.

This was something also noticed by Mujaddid Alf al-Thani Shaykh Ahmad Sirhindi (may Allah have mercy on him). He writes in his Maktubat:

“A group of ‘Abd al-Qadir’s disciples had excessive reactions (ghullu) to him and in their love for him they went beyond acceptable limits. This is like the exaggerated lovers of Sayyiduna ‘Ali [i.e. Rawafid]. Allah Almighty bless his face. From the words of this group [of ‘Abd al-Qadir’s exaggerating disciples], it is clear that they consider ‘Abd al-Qadir to be more excellent than any other protégés of Allah, before or after his time. Other than the prophets it seems as if they give the greatest preference to ‘Abd al-Qadir. This is from excessive love.

What if it said that more miracles appeared from ‘Abd al-Qadir than anyone else, and therefore he should be given preference? We say that the number of miracles is no proof of preference. It can be said that a person who has performed no miracles is more preferable than one who has manifested miracles.

The shaykh of shaykh (Abu Hafs al-Suhrawardi in his ‘Awarif al-Ma’arif, after mentioning the miracles of shaykhs, says, “All miracles are a gift of Allah almighty which manifest to some people through unveilings. They share these and [appear to be] superior to others [who do not have the same experiences.] They receive nothing [in terms of spiritual growth] from performing these miracles, which are for strengthening a person’s certainty. One who is given certainty does not need miracles. Other than remembrance in the heart and in the Essence, there is no need for miracles.”

Performing many miracles to demonstrate one’s excellence is like trying to show the preference of Sayyiduna ‘Ali over Sayyiduna Abu Bakr mentioning Sayyiduna ‘Ali’s many excellence and virtues.” (Maktubat, 1:293 – Revealed Grace, p. 215-216)

Mujaddid compares the bid’atis with Rawafid.

Bida’tis were deceived by many miracles of Shaykh Jaylani. This led them to attribute the qualities of ‘ilm al-ghayb, hadir nadir, etc. to him. Then they attributed false quotes to him and started to call him for fulfillment of their needs.

May Allah save us from this excessiveness.