"Fatwa of three hundred Ulama against Deobandis
``The Deobandis, because of their contempt and insult, in their acts of worship, towards all saints, prophets, and even the Holy Prophet Muhammad and the very Person of God Himself, are definitely murtadd and kafir. Their apostasy and heresy is of the worst kind, so that anyone who doubts their apostasy and heresy even slightly is himself a murtadd and kafir. Muslims should be very cautious of them, and stay away from them. Let alone praying behind them, one should not let them pray behind one, or allow them into mosques, or eat the animal slaughtered by them, or join them on happy or sad occasions, or let them come near one, or visit them in illness, or attend their funerals, or give them space in Muslim grave-yards. To sum up, one must stay away from them completely.''
(See the Unanimous Fatwa of Three Hundred Ulama, published by Muhammad Ibrahim of Bhagalpur)
Deobandis should be declared non-Muslim minority
In March 1953, a poster was put up on walls in Karachi titled:
``Demands: Deoband sect should be declared a separate minority''.
Among other things it said:
``Just as Sikhs originated from Hinduism, but are not Hindus, and Protestants came from Roman Catholicism, but are not Catholics, similarly, the Deobandi sect originated in the Sunni community, but are not Sunnis. The representatives of this minority sect are Mufti Muhammad Shafi, Sayyid Sulaiman Nadawi, Ihtasham-ul-Haqq, and Abul Ala Maudoodi, etc.''
After this it was demanded that this sect be declared a non-Muslim minority. It was signed by 28 persons
(see Tulu`-i-Islam, May 1953, p. 64).
Fatwa of Deobandis against Barelvis
Maulavi Sayyid Muhammad Murtaza of Deoband has, in his book, tried to show that Ahmad Raza Khan, the Barelvi leader, was a kafir, a great kafir, Anti- Christ of this century, murtadd, and excluded from Islam.
(See the booklet Radd at-Takfir ala-l-fahash at-Tanzir.)
The opposite side
Ahmad Raza Khan (Barelvi) has noted the beliefs of Muhammad Qasim Nanotavi (founder of the school at Deoband) and Rashid Ahmad Gangohi (of Deoband), and then added:
``They are all murtadd [apostate] according to the unanimous view (ijma) of Muslims.''
This fatwa bears the signatures and seals of Ulama of Makka and Madina, and other Muftis and Islamic judges. Three reasons have been given for calling them kafir :
1.They deny the finality of prophethood;
2.They insult the Holy Prophet;
3.They believe that God can tell a lie.
Hence it is written about them:
``He who doubts that they are kafirs, is himself a kafir.''
(Hisam al-Haramain, pp. 100 and 113)"
(Tulu'-i-Islam, August 1969)
Late. Ahmed Raza Khan Barelvi on everybody!!!!!!
"The Ahl'ul Sunnah have an ijma that Muhammad bin Abdul Wahab was a Khwaarijee and baghi (rebel) whoever holds this Najdee belief is an enemy of Islam" [Ahmad Sayyid Kazmi his book "Al Haq al Mobeen page 10-11 and Amjad Ali in "Bahar Shariath Volume 1 page 46"]
"The Wahabis are worse than Jews, Christians, Magians, Hindus, and more damaging to Islam they are worse than Murthads".
"Whoever is a Wahabi and follows Rashid Ahmad Gangohi is a kaffir".
"From the Shaytan Wahabis is Ashraf 'Ali Thanvi"
"Whoever doubts the kufr of Ashraf Ali Thanvi is also a kaffir, his followers are all kaffirs and it is a sin to read his book Bahishti Zewar".
The Sunni scholar Naasir Sunniyath Abu Tahir Muhammad Thabib Siddiqui Dhana Purri, writes as follows:
"the Ulema of Deen, and scholars of the Law are faced by the problem of Wahabis, Deobandis….Najdhis kufr beliefs, and this book addresses how Muslims should deal with them". ["Tajhahib Ahl ul Sunnah" by Naasir Sunniyath Abu Tahir Muhammad Thabib Siddiqui Dhana Purri, published Markazi Anjuman Huzbul Aynaf Lahore, Bareylvi Electorate Press 1361 Hijri]
"A reply to question one
"The followers of Muhammad bin Najdi are called Wahabis. Shah Ismail Dehlavi under "Al Iman" in which there lots of kufr translated his book "Tauhid" in India. Whoever follows the Wahabis is a kaffir.
"Deobadiyaat is a form of Wahabiyath their ideology is to disrespect the Saints, every Deobandi is a Wahabi, and not every Wahabi is a Deobandi. Deobandi's become Hanafi and those that are not Deobandis call themselves Ahl-e-Hadith. They possess a great deal of kufr beliefs. The Wahabis and Ahl e Hadith tend to adhere to the work "Taqwiyat ul Iman" and call it the truth. The Deoband apostates acknowledging their kufr beliefs still call them Muslims, under Islamic Law they are therefore both kaffir and should be punished accordingly" ["Tajhahib Ahl ul Sunnah" by Naasir Sunniyath Abu Tahir Muhammad Thabib Siddiqui Dhana Purri, published Markazi Anjuman Huzbul Aynaf Lahore, Bareylvi Electorate Press 1361 Hijri]
"Oh God send your curse who refuted your beloved, disrespected him and identified faults in him and send your curse on those who loved and supported Abdul Wahab because such people are apostates".["Tahjanib Ahl'ul Sunnah un Ahl'ul Fitna (published Bombay by Anjumaun Tablighi Sadaqat): page 657]
"Verily there is no doubt that the Wahabi Najdis are kaffir and according to Sharí'a they are apostates if they die without repenting, they will be the first to perish in the fire". ["Tahjanib Ahl'ul Sunnah un Ahl'ul Fitna (published Bombay by Anjumaun Tablighi Sadaqat): page 263]
In the same above book the scholar names the guilty party with the following titles:
Ibne Saud, Kahazala Malik al Mabuud (page 257)
Ibne Saud, Kujha al Malik al Wuddod (page 259)
Murdood Ibne Saud (page 268)
Khubsa Najad (page 258)
Mullah Una'y Najad (page 259)
Kafara Najad (page 259)
Murdha Najad (page 260)
Kuffar Najad (page 263)
Murthadeen ay Najad (page 264)
Maloon e Najad (page 268)
Shayaatheen au Deoband (page 268)
"Tahjanib Ahl'ul Sunnah un Ahl'ul Fitna (published Bombay by Anjumaun Tablighi Sadaqat)
Ahl ul Sunnah work "fitnah Najdiyaat" by Haji Nawabdeen Golarvi writes:
"Mufti Azam Maulvi Zafar Ali Khan says who is Ibne Saud but a sales man of Haram Shareef that invests his profits on illicit luxuries, appeaser of the British, fired bullets on Muslims"["fitna Najdiyaat" by Haji Nawabdeen Golarvi", publishers Makathaba Ghosia, Thala, Ganag Road, Chakwaal, page 252]
In the same book Haji Nawabdeen Golarvi writes:
"If at any time Ameer Faysal turns against the British they have an alternative Crown Prince Ibne Saud on the pay roll taken from the speeches of Mufti Azam Muhammad Ali, published Delhi, Ghunni Muthaba, Delhi Volume 2 page 68"["fitna Najdiyaat" by Haji Nawabdeen Golarvi", publishers Makathaba Ghosia, Thala, Ganag Road, Chakwaal, page 76]
"Wahabis are greater kaffirs than Jews and Christians we have heard from our ancestors that even the Jews and Christians didn't deny their Prophets but these filthy individuals are against their own Prophet (taken from Munkuul As Azad ki Kahani page 351)"["fitna Najdiyaat" by Haji Nawabdeen Golarvi", publishers Makathaba Ghosia, Thala, Ganag Road, Chakwaal, page 98]
"As far as I recall he said that marriage with a Wahabi is not permissible - Azaz ki kahani"["fitna Najdiyaat" by Haji Nawabdeen Golarvi", publishers Makathaba Ghosia, Thala, Ganag Road, Chakwaal, page 173]
"Those that follow Abdul Wahab are called Wahabi in our country and consider themselves la madhabi. They claim that it is shirk to follow any of the four Imams, those that do are polytheists and consider Ahl'ul Sunnah women as captives, and deem it halaal to murder Sunni's. These are Wahabis a group of Khwaarjis as deemed Allamah Shaafi".["fitna Najdiyaat" by Haji Nawabdeen Golarvi", publishers Makathaba Ghosia, Thala, Ganag Road, Chakwaal, page 108]
"Deobandis books should be spat upon and urinated on"[Fatawi Razooba, Volume 4 page 183]
"The kufr of Ismail has been proven by the Ulema - quoting Mufti Azam Allamah Shah FuzulAllah Badhyawni (ra) - 10 - 13 Hijri"[Fitnah Wahabiyaath page 36 Haji Nawabadeen and Maulvi Fazl Haq Sahib Khayr Abadi, in their commentary "Tahqeeq al Fatawi Fi Abthal at Thaqhi Kamal Sharra wa basath" - pages 18-20]
"Ismail Dehlavi according the Sharia is a Kaffir and his killing is a duty. Whoever doubts his Kufr is also kaffir and cursed".[Haji Nawabadeen and Maulvi Fazl Haq Sahib Khayr Abadi, in their commentary "Tahqeeq al Fatawi Fi Abthal at Thaqhi Kamal Sharra wa basath" - page 20]
"The scholars of Ahl'ul Sunnah and the Ulema of Ka'ba, Arabs and non Arabs have a united Fatwa that Ashraf Ali Thanvi is kaffir whoever doubts this is also a kaffir".["Private Matters of the Muslim League" page 7 by Muhammad Miyaar Qadri]
Shias are also not spared
Munir Report on Fatwas of Kufr
One of the most famous public documents in the history of Pakistan is known commonly as the Munir Report, its official title being: Report of the Court of Inquiry constituted under Punjab Act II of 1954 to enquire into the Punjab Disturbances of 1953. The disturbances referred to were instigated by a number of religious leaders (ulama) in pursuance of their demand that the government officially classify Ahmadis to be a non-Muslim minority community, and take certain other actions against members of this movement.
The disturbances were eventually quelled by the authorities, and a public court of inquiry appointed with Justice Muhammad Munir as president and Justice Kayani as member to investigate the causes of the trouble. The inquiry went into the underlying issues behind the events, carrying out an incisive analysis of the ulama's concept of an Islamic state. Its 387-page Report, which soon became a historic document, was presented in April 1954.
Referring to the ulama's call for Pakistan to be run as an official `Islamic' state, and to their demands against Ahmadis, the Report says:
``The question, therefore, whether a person is or is not a Muslim will be of fundamental importance, and it was for this reason that we asked most of the leading ulama to give their definition of a Muslim, the point being that if the ulama of the various sects believed the Ahmadis to be kafirs, they must have been quite clear in their minds not only about the grounds of such belief but also about the definition of a Muslim because the claim that a certain person or community is not within the pale of Islam implies on the part of the claimant an exact conception of what a Muslim is. The result of this part of the inquiry, however, has been anything but satisfactory, and if considerable confusion exists in the minds of our ulama on such a simple matter, one can easily imagine what the differences on more complicated matters will be. Below we reproduce the definition of a Muslim given by each alim in his own words.''
There then follow in the Report the answers given by various ulama to the question, What is the definition of a Muslim. At the end of the answers, the Report draws the following conclusion:
``Keeping in view the several definitions given by the ulama, need we make any comment except that no two learned divines are agreed on this fundamental. If we attempt our own definition as each learned divine has done and that definition differs from that given by all others, we unanimously go out of the fold of Islam. And if we adopt the definition given by any one of the ulama, we remain Muslims according to the view of that alim but kafirs according to the definition of every one else.''
After this, under the heading Apostasy, the Report refers to the belief held by the ulama that, in an Islamic state, a Muslim who becomes a kafir is subject to the death penalty. The Report says:
``According to this doctrine, Chaudhri Zafrullah Khan, if he has not inherited his present religious beliefs but has voluntarily elected to be an Ahmadi, must be put to death. And the same fate should befall Deobandis and Wahabis, including Maulana Muhammad Shafi Deobandi, Member, Board of Talimat-i-Islami attached to the Constituent Assembly of Pakistan, and Maulana Daud Ghaznavi, if Maulana Abul Hasanat Sayyad Muhammad Ahmad Qadri or Mirza Raza Ahmad Khan Barelvi, or any one of the numerous ulama who are shown perched on every leaf of a beautiful tree in the fatwa, Ex. D.E. 14, were the head of such Islamic State. And if Maulana Muhammad Shafi Deobandi were the head of the State, he would exclude those who have pronounced Deobandis as kafirs from the pale of Islam and inflict on them the death penalty if they come within the definition of murtadd, namely, if they have changed and not inherited their religious views.
``The genuineness of the fatwa, Ex. D.E. 13, by the Deobandis which says that Asna Ashari Shias are kafirs and murtadds, was questioned in the course of enquiry, but Maulana Muhammad Shafi made an inquiry on the subject from Deoband, and received from the records of that institution the copy of a fatwa signed by all the teachers of the Darul Uloom, including Maulana Muhammad Shafi himself which is to the effect that those who do not believe in the sahabiyyat of Hazrat Siddiq Akbar and who are qazif of Hazrat Aisha Siddiqa and have been guilty of tehrif of Quran are kafirs. This opinion is also supported by Mr Ibrahim Ali Chishti who has studied and knows his subject. He thinks the Shias are kafirs because they believe that Hazrat Ali shared the prophethood with our Holy Prophet. He refused to answer the question whether a person who being a Sunni changes his view and agrees with the Shia view would be guilty of irtidad so as to deserve the death penalty. According to the Shias all Sunnis are kafirs, and Ahl-i-Quran, namely, persons who consider hadith to be unreliable and therefore not binding, are unanimously kafirs, and so are all independent thinkers. The net result of all this is that neither Shias nor Sunnis nor Deobandis nor Ahl-i-Hadith nor Barelvis are Muslims and any change from one view to the other must be accompanied in an Islamic State with the penalty of death if the Government of the State is in the hands of the party which considers the other party to be kafirs. And it does not require much imagination to judge of the consequences of this doctrine when it is remembered that no two ulama have agreed before us as to the definition of a Muslim. If the constituents of each of the definitions given by the ulama are given effect to, and subjected to the rule of `combination and permutation' and the form of charge in the Inquisition's sentence on Galileo is adopted mutatis mutandis as a model, the grounds on which a person may be indicted for apostasy will be too numerous to count.''
Hence this extensive inquiry found that if the fatwas of the ulama are relied upon to determine whether a sect is Muslim or kafir, then no sect at all will be left which could be called Muslim.
Barelvi and Deobandi Maulvis on Shias being Infidels [in Urdu.]