What is the difference between deobandi and wahabi

To begin this lets what are the characteristics of wahabis as per deobandis. The well known Deobandi scholar Mawlana Mnazoor Nomani who used to participate in many debates against Sunni Muslims writes :. Thereafter, in death, they and other faithfuls are equal. Shaykh Ismail dehalvi says prophet is dead and his body has mixed with soil. He also says prophets should be treated like an elder brother or a land lord. Tafwiyatul Iman. Shaykh Ismail dehalvi said to travel to any other place except Kabah is shirk!

On this issue deobandis have surpassed wahabis. Read the proof. Please note: To keep and read this book tafwiyatul iman is the real islam of deobadins!

Ismail Dehalvi also said that to make interpretation tawil of allerogical verses ayat e muyashbbihat and to believe that Allah is free from time , space , location and direction is biddah! He also said to have this belief that Allah will be seen without modality on the day of judgment ; is biddah.

They also consider some couplets of Qaseedah Burdah to be downright blasphemous. The deobandis also consider reciting of Darud Taj as shirk. Shaykh Ismail Dehalvi said to repeat names of prophet in wazifa is shirk. At first I doubted that he may have not written it.

But i saw orignal fatawa-e rasheed, but its written exactly as i had heard. Kindly clarify regarding this and whether we can follow fatawa rasheedia or Janab rasheed gangohi. Request you to reply soon. I am in oman. What is the approximate population of gair muqallid ar ahle hadith,where they mainly find?

I know about thoughts of Mr Zakir Hussain President of Islamic Research Foundation and translation of quran his thoughts is right or wrong? The relationship between the Deobandi movement and the state of Pakistan is ambiguous. Deobandi thinking is too traditional to be nationalistic, regarding the community of the faithful, not the modern nation-state, as the proper Quranic political vehicle.

Most Deobandi scholars rejected the partition of British India in , preferring to seek the spread of Islam in an undivided India.

The idea of Pakistan, moreover, was originally embraced by Muslim groups despised by the hardline Deobandis. Over time, however, orthodox Sunni Islam came to dominate Pakistan. President Muhammad Zia-ul-Haq worked hard to turn Pakistan into a fundamentalist Sunni state, officially declaring the heterodox Ahmadis to be non-Muslims. As a result, the Pakistani government increasingly veered in the direction of the harsh Deobandi movement.

The connection, however, is a two-edged sword for modern Pakistan, as the Deobandi faithful ultimately have contempt for national identities and borders. The Deobandi movement has attracted a good deal of negative attention lately, both locally and on the global stage. Critics link it to terrorist organizations; the Taliban, after all, sprang out of Deobandi madrasahs in northeastern Pakistan, as did several other violence-prone organizations. Outrageous fatwas religious rulings do not help its reputation.

In May , a decree that women cannot work for wages shocked mainstream Muslim opinion worldwide. But despite such issues, the Darul Uloom Deoband remains a highly respected institution in several quarters. Defenders of the movement note that the radical madrasahs that produce the Taliban extremists are only loosely affiliated with the Deobandi movement, and that no graduate of Darul Uloom Deoband itself has ever been associated with a terrorist organization.

In a first-hand account of the seminary published this week in Religioscope , Mahan Abedin gives voice to the leaders of the Deobandi school. Of particular interest is the relationship between Deobandi and Wahabbi Islam. As Abedin writes:. On the question of so-called Wahabism I put it to Madrassi that many critics of the Deoband seminary claim that Deobandi beliefs are just a small step away from full-scale Wahabism.

In response the deputy Vice Chancellor makes a clear demarcation between the two schools of thought, before adding that if we consider the Wahabis and the Barelvis as two extremes, the Deobandis occupy the centre ground in that continuum. According to Abedin:. They are particularly critical of the Barelvis, a traditional quasi-Sufi movement started in to counter the influence of the Deobandis and other reform movements, directing most of their criticism at the Barelvi practice of visiting the shrines of saints.

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