The question still stands for the respondent

The question still stands for the respondent.
In the name of Allah, the Most Gracious, the Most Merciful. - Article (80)
The Muslim Ummah is currently going through the biggest intellectual and moral crisis, which is not only political or economic but also a crisis of religious disarray. The most dangerous aspect of this crisis is that we have linked the service of religion to proving each other as infidels. Instead of tolerating differences, we have made excommunication a weapon, and this is the poison that has silently seeped into our mosques, pulpits, and hearts.
This writing is not an attack on any sect, but a plea from a person who, based on his personal observations and experiences, is asking a question specifically to the Barelvi scholars:
Is this really the only way left to serve the religion, to call every person with a different opinion a Wahhabi, misguided, and infidel?
I myself have gone through this bitter experience many times, that I was called a Wahhabi infidel just because of ideological differences, and I was cursed. Due to my engagements, I could not keep up with the continuity and coherence of your writing, but this reality kept coming before me again and again.
I do not want to prolong the matter, but one thing needs to be clarified:
Those gentlemen who, without feeling the pain of my question, despite the clarification, turn the direction of the conversation merely towards controversial debates, and instead of an effective course of action, advise us to "take care of our own house," are respectfully submitted that perhaps they are more involved in emotional defense than scholarly understanding.
This writing of mine is for general reform - for outsiders as well as for those of my own sect. But I have addressed the Ahle Barelviyyat specifically because, on a practical level, the most noise, the most outcry, and the most tendency to excommunicate is seen today in the Ahle Barelvi circles:
;; We are the only Ahle Haq, we are the only Ahle Sunnat wal Jamaat, all the rest are misguided, even infidels. ;;
If this sentence is repeatedly uttered from the pulpit, it is not an invitation, but a declaration to break the Ummah.
Social harmony is needed, not discord.
My sincere brothers!
I do not want a conflicting answer from you. I only want a course of action to be suggested that can save the Ummah from falling apart.
Today, there is a need for:
The issues and beliefs on which there is agreement should be discussed.
Be sure to present your views among the public, but do not forget social harmony.
It should be made public that a mosque is not anyone's property.
The mosque is the house of Allah, not the personal property of any sect or group.
If a person recites the Kalima, offers prayers, believes in the Quran, believes in the Prophet ﷺ as a prophet, then merely on the basis of jurisprudential or creedal differences - as has been seen in some places and the servant himself has faced this bitter reality, that he is expelled from the mosque - this is neither religiously correct nor morally correct.
As for the respondents, my dear ones! If the verdicts of the elders are really made the standard, then your own eminent and distinguished scholars, even the founder of the Barelvi school of thought, Hazrat Imam Ahmad Raza Khan Barelvi (may Allah have mercy on him), his verdicts bear witness to the fact that the conditions laid down to exempt the Ahle Deoband and the Ahle Hadith from excommunication are not merely formal but very strict and decisive. Moreover, the explanation and interpretation of these conditions by scholars like Maulana Shamshad Ahmad Misbahi Sahib is so clear that the result becomes as clear as two and two, that practically no Wahhabi or Deobandi remains safe from excommunication.
And those common people who have been exempted from this excommunicating order are also so rare, except for what Allah wills, that in reality, finding them is rare. Thus, leaving the simple and straightforward matter, the result is twisted and turned to prove that the Ahle Deoband must be proven as infidels. The reason for this is also clear that most people have a heartfelt connection with their elders to some degree or do not feel ashamed of being called Deobandi, but sometimes even consider it an honor.
According to this logic, almost the entire public - whether they are Deobandi, Ahle Hadith, affiliated with Jamaat-e-Islami, or any other reform movement - all are put outside this principled circle and practically in the category of disbelief. Now, the question inevitably arises here that:
Is this really reform, or is taqiyya (dissimulation) being adopted behind the veil of scholarly interpretations to maintain a particular intellectual outcome?
That is why the question arises again and again:
Is this reform or taqiyya?
Today, if the statements of the famous, influential, and titled orators of Ahle Barelvi are placed before us - for example, the speeches of gentlemen like Hashmi Mian - then the pulpit and the niche themselves would be ashamed. Ignoring such statements is not scholarly honesty but religious politics. For reference, the reader can search for himself or use the provided link. Or by writing that the sacrifice of a Wahhabi is haram and carrion, read the full text on Kilk Raza Dot Com https://www.kilkeraza.com/wahabi-ka-zabiha/ and this https://youtu.be/kMwGhUQu_FE?si=DONjC5tIrFv93o4Q/
https://youtu.be/kMwGhUQu_FE?si=W80G9vCqAc1GGcVi
This reference is as an example. And pay attention to the metaphorical sentences in the speeches. My topic is not arguments. 
Deobandi Fatwas and Practical Difference
As for the Deobandi fatwas and practical difference, look with justice:
Has any credible scholar of Ahle Deoband ever collectively and explicitly called the Ahle Barelvi infidels or apostates, or laid down any such conditions for the common people?
No, but utmost caution has been exercised.
However, they have been called innovators, some actions have been called close to polytheism, but overall, a collective mood of excommunication has not been created. This is the real difference.
I say again in no uncertain terms:
A person who, while walking on the path of innovation, reaches open polytheism and absolute disbelief - whether he is a pir or orator of any sect - is indeed an infidel, and there is no exception in this.
But to apply this principle to every controversial issue is sheer injustice.
Therefore, my question is not against any sect but in favor of the entire Ummah.
If we do not stop this mood of excommunication, the result will be that:
Mosques will be divided,
Hearts will be distanced,
And the enemies will be happy.
Serving the religion is not to waste life in proving each other as infidels.
The real service of religion is to connect people to Allah, not to cut them off from each other.
Today, the biggest jihad is that:
Instead of breaking the Ummah with our own hands, we should learn the art of uniting it.
Otherwise, history will remember us not as scholars, but as troublemakers.
  By: Mahmoodul Bari
mahmoodulbari342@gmail.com