Fatwa: # 17794
Category: Hadith
Country: South Africa
Date: 3rd April 2009

Title

I have heared in one jumma taqrir, that Allah pak will allow paradies to those person who carries iman just like a mustard seed (RAI KE DANE KE BARA BAR), kindly expalin me this hadish in detail,

Question

I have heared in one jumma taqrir, that Allah pak will allow paradies to those person who carries iman just like a mustard seed (RAI KE DANE KE BARA BAR), kindly expalin me this hadish in detail, what is main different in barelvi and deobandi according to your, do you think these both groups are individual sect, if yes, why most of deobandi brothers read their salat behind barelvi imam,  however there are lot's of deobandi mosques, that means people do not consider that these both are individual sect, i have also noted that 60 to 70 % muslim do not engaged theirselve as deobandi or barelvi, they always say we are sunni, so what is sunni.

Answer

In the name of Allah, Most Gracious, Most Merciful


Assalaamu `alaykum waRahmatullahi Wabarakatuh

1. The hadith refered to in the query is as follows:

عن أبيه عن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه وسلم قال يدخل أهل الجنة الجنة وأهل النار النار ثم يقول الله تعالى أخرجوا من النار من كان في قلبه مثقال حبة من خردل من إيمان فيخرجون منها قد اسودوا فيلقون في نهر الحيا أو الحياة شك مالك فينبتون كما تنبت الحبة في جانب السيل ألم تر أنها تخرج صفراء ملتوية ( رواه البخاري ، رقم 21 )

Narrated Abu Said Al-Khudri: The Prophet said, "When the people of Paradise will enter Paradise and the people of Hell will go to Hell, Allah will order those who have had faith equal to the weight of a grain of mustard seed to be taken out from Hell. So they will be taken out but (by then) they will be blackened (charred). Then they will be put in the river of Haya' (rain) or Hayat (life) (the Narrator is in doubt as to which is the right term), and they will revive like a grain that grows near the bank of a flood channel. Don't you see that it comes out yellow and twisted"  (Bukhari, hadith no. 21)

The hadith above refers to believers who died with iman (faith) without having done any other righteous act. (See: Mirqaatul Mafatih vol. 9 pg. 538-540 Rashidiya). Such a person may be forgiven by Allah and granted entry into paradise from the start, or, he may first be first punished in Hell for his sins for however long Allah wishes and then be removed from Hell and granted entry into Paradise. The same applies to one who died with deviant beliefs when his beliefs did not reach the extent of kufr. On the other hand, if one holds such beliefs that take a person out of the fold of Islam, and he dies in this state, he will abide in Hell eternally. Allah says, ‘Verily, Allah does not forgive shirk (associating partners with Him) and He forgives other than that for whomsoever He wills.’ (Quran 4:48)

Imam Ghazali (Rahimahullah) has used this hadith to prove the najaat (salvation) of the one who has the conviction of iman in his heart, but dies before he is able to verbally confirm it. As for one who had the opportunity to verbally confirm his iman, but did not do so until death overtook him, he says: It is possible that his case will be like the one (i.e. a Muslim) who neglected to offer salaat i.e. he will be in Hell but not eternally; and also possible is the other possibility (i.e. that he will be eternally in Hell). (Fathul Bari vol. 14 pg. 525 Ilmiyyah).

Mulla Ali Al-Qari has refuted the first opinion saying that it is wrong to compare verbally confirming ones iman with offering salat, as verbally confirming ones iman is either a condition for the validity of iman, or, it is a part of iman, whereas offering salaat is neither of the two (i.e. although offering salaat is from the perfection of ones iman, however, since its not a condition for the validity of iman, a Muslim who does not offer salat does not become a disbeliever, although he will become a sinner. A person who rejects the obligation of salaat, however, leaves the fold of Islam). Also, if that was the case (i.e. if verbally confirming ones iman was not a condition for the validity of iman) then Abu Talib would not have been declared a disbeliever. (Mirqaatul Mafatih vol. 1 pg. 202 Rashidiya).

قيل بهذا الحديث يظهر أن من أخرجهم الرحمان بقبضة كانوا مؤمنين بلا خير وعمل زائد على الإيمان دون الكفار كما يوهمه ظاهر العبارة هناك فإنه مخالف للإجماع (مرقاة المفاتيح ج 9 ص 538-540 رشيدية )

قال الشيخ أبو حامد في الإحياء من يوجد منه التصديق بالقلب فقبل أن ينطق باللسان أو يشتغل بالعبادة مات فهل هو مؤمن بينه وبين الله تعالى ففيه اختلاف فمن شرط القول لتمام الإيمان يقول هذا مات قبل الإيمان وهذا فاسد إذ قال عليه الصلاة والسلام يخرج من النار من كان في قلبه مثقال ذرة من الإيمان وهذا قلبه طافح بالإيمان ومن صدق بالقلب وساعده الوقت للنطق بكلمتي الشهادة وعلم وجوبهما ولكنه لم ينطق بهما فيحتمل أن يجعل امتناعه عن النطق بمنزلة امتناعه عن الصلاة و يقال هو مؤمن غير مخلد في النار ا هـ وفيه أنه قياس مع الفارق فإن الإقرار إما شرط للإيمان أو شطر وليس كذلك الصلاة للإيمان والله أعلم وكأنه عند الإمام من واجبات الإسلام وفيه أنه لو كان كذلك لما قيل بكفر أبي طالب فلو عبر بتركه بدل امتناعه كان له وجه وجيه (مرقاة المفاتيح ج 1 ص 202 رشيدية )

2. The Barelwis have the deviant belief that Rasulullah (Sallallaahu Alaihi Wa Sallam) is haazir and naazir (omnipresent and omniscient). These can only be Allah’s attributes. Believing that someone other than Allah possesses these attributes would mean ascribing partners to Allah in his attributes (Shirk Fis Sifaat).

The jurists have expressly written that one who says that the souls of the mashaik (the pious, the scholars) are omnipresent and omniscient has commited an act of kufr (disbelief). (Bahr Raaiq vol.5 pg.209 Rashidiyah)

وفي البزازية قال علماؤنا من قال أرواح المشايخ حاضرة تعلم يكفر  ( البحر الرائق ج 5 ص 209 رشيدية )

3. A Sunni is a follower of the Ahlus Sunnah Wal Jama’ah. The Ahlus Sunnah Wal Jama’ah are those that, without compromise, follow the ways of Rasulullah (Sallallaahu Alaihi Wa Sallam) and his companions, especially the khulafa rashidoon (the rightly guided Caliphs). This can be understood from the following hadith:

‘My ummah will divide into 73 sects. All of them will be in Hell except for one’. The sahabah said, ‘Which group will that be?’ Rasulullah (Sallallaahu Alaihi Wa Sallam) replied, ‘Those who are on my and my companions way.’ (Tirmizi vol. 2 pg. 89)

It is established from the ahadith that the deviant groups will go to Hell, then, if their beliefs did not reach the extent of kufr, they will be released from Hell after however long Allah wishes. (Fatawa Rahimiyah vol. 2. pg. 55).

In the Takmila of Bahr Raiq the gist of the narration of Ibn Umar (Radiyallaahu Anhu) is mentioned that the Ahlus Sunnah wal Jama’ah have ten signs. They are:

  1. He offers the 5 daily prayers in congregation (jama’ah)
  2. He does not speak ill of any of the sahabah
  3. He does not draw his sword (wage war) against the Muslim ruler
  4. He does not have doubt about his faith
  5. He acknowledges the qadr (predestination) of good and bad to be from Allah
  6. He does not fight and argue concerning the deen of Allah (i.e. he does not, without proof, try to prove his philosophies)
  7. He does not call anyone who believes in the tawheed of Allah a kafir because of some sin he may have commited. (Note: It means that one should not declare anyone who believes in the oneness of Allah a kaafir because of mere speculation. Unless and until it is established that the person concerned rejects any of the Dharuriyaat (fundamentals) of Islam, the declaration of kufr is not permitted. It is established from the ahadith that if anyone calls another a kaafir then one of the two returns as one (Bukhari, hadith no. 5638). The jurists state that if there are 99 possibilities of declaring one a kafir and one of not declaring him as one then this one possibility should be given precedence. (Fatawa Rahimiyah vol 2. pg. 56))
  8. If anyone from the people of the Qiblah dies, he does not abandon praying janazah on him.
  9. He takes masah on leather socks to be permissible in journey and in ones locality.
  10. He considers it permissible to pray behind the pious imam and the sinful. (Takmila Bahr Raiq vol. 8 pg. 182; Fatawa Rahimiya vol. 2 pg. 57)

The followers of the ulama of Deoband are staunch followers of Rasulullah (Sallallaahu Alaihi Wa Sallam) and his companions, and, by the grace of Allah, have all the signs mentioned above. As opposed to this, the Barelwi, have many practices which are against the practices of the Ahlus Sunnah Wal Jama’ah. Mufti Abdur Rahim Lajpuri writes:

‘The opponents of the Ulama of Deoband, the Barelwis, are those who abandon the practices of Rasulullah (Sallallaahu Alaihi Wa Sallam) and his companions. They condone and spread bid’aat (innovations in deen). All the signs of Ahlus Sunnah wal Jama’ah, without doubt, are not found in them, and those that are, are merely there on the surface. Examples: (1) They are not as punctual in offering the 5 daily prayers in congregation as they are in doing those things which are clearly against the practices of Rasulullah (Sallallaahu Alaihi Wa Sallam). (2) They don’t even have as much love of the sahabah as they do of their leader, Ahmad Raza. In their book ‘ Wasaaya Shareef’ it is written ‘He had so much zuhd and taqwa that I heard some mashaik saying that after seeing Maulana Ahmad Raza I lost the zeal of meeting the sahabah.’ (3) They consider Sultan Saood to be a Kafir. (4) They fight concerning the deen without any basis and thereby create sects. (5) They declare those people of the Qiblah and people of tawheed who do not agree with their beliefs to be kuffar (disbelievers) and murtads (renegades). (6) They consider offering janazah upon such people to be haram. (7) They consider impermissible to bury such people in the graveyard of Muslims. (8) They consider praying behind such people to be haram.” (Fatawa Rahimiyah vol. 2 pg. 57)

And Allah Ta'ala Knows Best

Wassalamu Alaykum

Ml. Faizal Riza

Correspondence Iftaa Student, Australia

 

Checked and Approved by:

 

Mufti Ebrahim Desai
Darul Iftaa

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