Barelvi

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Barelvi (Urdu: , Barlw, Urdu pronunciation: [breli]) is a term used for a movement within Sunni
Islam of Hanafischool of jurisprudence, originating in Bareilly with over 200 million followers in South
Asia. The name derives from the north Indian town of Bareilly, the hometown of its founder and
main leader Ahmed Raza Khan (18561921).
Although Barelvi is the commonly used term in
the media and academia, the followers of the movement often prefer to be known by the title of Ahle
Sunnat wal Jama'at, or as Sunnis, a reference to their perception as forming an international majority
movement.
[1]

[2][3][4][5][6]

[7]

The movement is much influenced by Tasawwuf and the traditional Islamic practices of South Asia,
having formed as a reaction to the reformist attempts of the Deobandi movement, which was
influenced by the Wahhabi movement inArabia.
[8][9]

Contents
[hide]

1 Etymology

2 History

3 Presence

4 Beliefs and practices

o

4.1 Beliefs regarding Muhammad

4.2 Practices

4.3 Mosques

5 Relations with other movements

o

5.1 Conflicts with the Deobandi

5.2 Conflicts with the Taliban

5.3 Sectarian violence

6 Reaction to Blasphemy Law

7 Criticism

8 Notable scholars
o

8.1 Early scholars

8.2 Present scholars

9 Notable organizations

10 Main institutions

11 See also

12 Notes

13 References

14 External links

Etymology
To its followers, the Barelvi movement is the Jamaat Ahle Sunnat "People of the traditions
[of Muhammad] and the community" and they refer to themselves as Sunnis. This terminology is
used to lay exclusive claim to be the only legitimate form of Sunni Islam in South Asia, in opposition
to the Deobandi, Ahl al-Hadith, Salafis and Darul Uloom Nadwatul Ulama followers.
They are also
referred to as Razakhanis, which is a reference to Ahmed raza Khan founder of the Sect.
[7][8][10]

[citation needed]

History
The Barelvi movement was founded by Ahmad Raza Khan
who, after two failed attempts at
establishing Islamic schools, finally succeeded in 1904 with the Manzar-e-Islam. Though very
much linked to Pakistan today, the movement's foundation predated Pakistan's nationhood; the
movement was, essentially, founded as a defense of traditional Islam as understood and practiced
in South Asia. Defense of these beliefs sometimes brought the Barelvis into conflict with other
movements and creeds. Unlike most other Muslim movements in the region, the Barelvis opposed
the Indian independence movement due to its leadership under Mahatma Gandhi, who was
a Hindu and not aMuslim. On the other hand, Khan and his movement, being among the foremost
campaigners for Sufism, were largely responsible for pulling Muslims into conflict with Hindus and
were primary supporters of the Pakistan Movement. The Barelvis were joined in this by all major
Islamic movements in the South Asia, including Twelver andIsmaili Shi'i Muslims, except the
Deobandis, the Barelvis' main rivals.
[11][12][13][14]

[8][15]

[9]

[16]

[16]

[16][17][18]

The Barelvi movement formed as a defense of the traditional mystic practices of South Asia, which it
sought to prove and support. (Sfeir 2007)
[19]

Although the Darul Uloom Nadwatul Ulama was founded in 1893 to reconcile South Asia's Muslim
sectarian differences, the Barelvis eventually withdrew their support from the council and criticized its
efforts.
[20]

As a reaction to the anti-Islam film Innocence of Muslims, a conglomerate of forty Barelvi parties
called for a boycott of Western goods, while at the same time condemning violence which had taken
place in protest against the film.
[21]

Presence

India Today estimates that the vast majority of Muslims in India adhere to the Barelvi movement,
and The Heritage Foundation, Time and The Washington Post give similar assessments for the
vast majority of Muslims in Pakistan.
Political scientist Rohan Bedi estimates that 60% of
Pakistani Muslims are Barelvis.
[22]

[23][24][25][26]

[27]

The majority of Pakistani and Kashmiri immigrants to the United Kingdom are descended from
Barelvi-majority villages. The Barelvi movement in Pakistan has received funding from Barlevis in
the UK, in part as a reaction to rival movements in Pakistan also receiving funding from abroad.
According to an editorial in the English-language Pakistani newspaper The Daily Times, many of
these mosques have been however usurped by Saudi-funded radical organizations.
[7]

[28]

[29]

Beliefs and practices

Part of a series on

The Barelvi movement

Tomb of Ahmed Raza Khan

Central figures

Ahmed Raza Khan Barelvi

Haji Imdadullah Muhajir Makki
Meher Ali Shah
Hamid Raza Khan
Sufism (Chishti, Qadiri and Suhrawardi orders)

Organizations
Jamaat Ahle Sunnat, Pakistan
Sunni Tehreek, Pakistan
Sunni Ittehad Council, Pakistan
Dawat-e-Islami, International
Sunni Dawat-e-Islami, International

Institutions
Jamiatur Raza (Bareily, UP, India)
Al Jamiatul Ashrafia (Azamgarh, UP, India)
Manzar-e-Islam (Bakri, UP, India)

Al-Jame-atul-Islamia (Faizabad, UP, India)

Notable Scholars
Sarfraz Ahmed Naeemi, Pakistan
Ilyas Qadri, Pakistan
Muhammad Muslehuddin Siddiqui, Pakistan
Allama Arshadul Qaudri, India

Literature & Media

Kanzul Iman, translation of the Qur'an
Madani Channel

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Like other Sunni Muslims, Barelvis base their beliefs on the Quran and Sunnah and believe
in monotheism and theprophethood of Muhammad. Barelvis follow the Maturidi school of Islamic
theology and the Hanafi madhhab of fiqh in addition to choosing from
the Qadiri, Chishti or Suhrawardi tariqas.

Beliefs regarding Muhammad

Barelvis have several beliefs regarding Muhammad's nature that distinguish them from Deobandi,
Salafi and Shi'i groups in South Asia:

He is a human being but created from light like angels, rather than from clay like other
human beings.
[30]

He is present in many places at the same time.

He is still witnessing all that goes on in the world.

He has knowledge of that which is unknown, including the future.

He has God's authority to do whatever he desires.

[31]

[31]

[32]

[33]

Practices

Public celebration of Muhammad's birthday.

[34][35]

Veneration of dead and living saints. This consists of the intervention of an ascending, linked
and unbroken chain of holy personages claimed to reach ultimately to Muhammad, who Barelvis
believe intercede on their behalf with God.
[36][37][38]

Visiting the tombs of Muhammad, his companions and of pious Muslims, an act the Barelvis
claim is supported by the Quran, Sunnah and acts of the companions, but which some
opponents call "shrine-worshipping" and Grave worshiping and consider to be un-Islamic.
[39][40][41][42]

Use of devotional music(Sfeir 2007, p. 339)

[43][44][45]

and dhikr.

[46]

Leaving the beard to grow for men; the movement views a man who trims his beard to less
than a fist-length as a sinner, and shaving the beard is considered abominable.
[47]

Mosques

North Manchester Jamia Mosque, UK

The Manchester Central Mosque

The Haji Ali DargahMasjid, Mumbai

[48]

Relations with other movements

Having formed as a reaction against the reformist Deobandi movement, relations between the two
groups have often been strained. Ahmad Raza Khan, the founder of Barelvism, went as far as to
declare not only all Deobandis infidelsand apostates.
[49]

Although conflict has occurred, relations with other Muslim movements in South Asia have not
always been hostile. In mid-2012, leaders of both the Barelvi and Ahl al-Hadith movements in the
Kashmir Valley denied that there was any animosity between the two sects in the region.
[50]

According to New Delhi analyst Sushant Sareen, in contrast to the substantial Saudi funds received
by the Pakistani Deobandi and Ahle Hadith movements, the country's Barelvi movement has
received almost no foreign funding. He says this is one reason no Barelvi jihadist group has grown
large enough to get involved in Pakistan's Islamist and sectarian politics.
[51]

Conflicts with the Deobandi

The conflict with the Deobandi movement has been particularly heated and uncivil. While both the
Barelvi and Deobandi movements tend to prefer the Hanafi madhhab and accept Sufism, their
fundamental beliefs and way in practicing Sufism has kept them at odds. Commenting on this,
historian Usha Sanyal, in her research entitledDevotional Islam and Politics in British India: Ahmad
Raza Khan Barelwi and His Movement, 18701920, stated:
[52]

[53]

[7]

Not only did Ahmad Raza Khan obtain confirmatory signatures from other scholars in the South Asia,
he managed to get agreement from a number of prominent ulama in Mecca. That occurred in the
first years of the twentieth centurylong before the Al-Saud and their Wahhabi allies got control of
the Haramayn. The feat was, nevertheless, stunning. The antipathy of the Deobandis toward the
Ahl-i Sunnah on the emotional level becomes more comprehensible when Ahmad Riza's fatwa
receives a full explication.
[54]

[55]

Historically, relations between the Barelvi movement and Britain have been better than those of
other Islamic movements. R. Upadhyay and Rajesh T. Krishnamachari of the India-based South
Asia Analysis Group (SAAG) have denied that a simple comparison exists between Barelvism and
Deobandism on any scale of tolerance or moderation. According to the same SAAG analysis, the
"Deobandi-Barelvi rivalry is also known to be rooted to their ethnic rivalry."
[7]

[16][56]

[16]

Conflicts with the Taliban

The Barelvi movement has taken a stance against the various Taliban movements in South Asia,
organising rallies and protests in India and Pakistan, condemning what they perceive as
unjustified sectarian violence. The Sunni Ittehad Council (SIC), an amalgamation of eight Sunni
organizations, launched the Save Pakistan Movement to stem the process of Talibanisation. Terming
the Taliban a product of global anti-Islam conspiracies, the leaders of SIC charged the Taliban with
playing into the hands of the United States to divide Muslims and bring a bad name to Islam.
[57]

[58]

Supporting this movement, the Pakistan Minister of Foreign Affairs, Shah Mehmood Qureshi, said:
"The Sunni Tehreek has decided to activate itself against Talibanisation in the country. A national
consensus against terrorism is emerging across the country."
[59]

In 2009 another prominent Islamic scholar and mufti, or jurisconsult, of the movement, the
late Sarfraz Ahmed Naeemi, issued a fatwa denouncing suicide bombings, as well as criticizing
Taliban leader Sufi Muhammad by saying he "should wear bangles if he is hiding like a woman".
Naeemi added: "Those who commit suicide attacks for attaining paradise will go to hell, as they kill
many innocent people". Naeemi would himself be killed by a suicide bomber.
[60]

[61]

Sectarian violence
Analysts and journalists have produced conflicting opinions about the underlying nature of the
Barelvi movement, with some describing the group as moderate and peaceful, while others
describe it as being effected by intolerance and radicalism in ways similar to other Islamic
movements in the region.
[62]

[16][26][63][64][65][66]

In the 1990s and 2000s, sporadic violence resulted from disputes between the Barelvi and Deobandi
movements over control of Pakistani mosques, with the conflict coming to a head in May 2001
when sectarian riots broke out after the assassination of Sunni Tehreek leader Saleem Qadri. In
April 2006 in Karachi, a bomb attack on a Barelvi gathering in celebration of Muhammad's birthday
killed at least 57 people, including several central leaders of the Sunni Tehreek.
In April 2007,
Sunni Tehreek activists attempted forcibly to gain control of a mosque in Karachi, opening fire on the
mosque and those inside, killing one person and injuring three others. On 27 February 2010,
militants believed to be affiliated with the Taliban and Sipah-e-Sahaba attacked Barelvis celebrating
mawlid in Faisalabad and Dera Ismail Khan, again sparking tensions among the rival sects.
[67]

[68]

[69][70]

[71]

[72]

Reaction to Blasphemy Law

On 4 January 2011, former governor of Punjab Salmaan Taseer was assassinated by a member of
the Barelvi groupDawat-e-Islami due to his opposition to the blasphemy law in Pakistan. Over five
hundred scholars of the Barelvi movement voiced support for the crime and urged a boycott of
Taseer's funeral.
According toTime, Sunni Tehreek rewarded the assassin's family and
threatened Taseer's family, while another Barelvi group abducted Taseer's son. Supporters
attempted to prevent police from bringing the perpetrator to an anti-terrorism court, blocking the way
[65][73]

[16][26][64][66][74]

[75][76]

[65][77]

[78]

and cheering on the assassin. During the same period, a number of Barelvi scholars also
condemned the assassination.
[79]

[80][81]

Criticism
Some commentators see the Barelvi movement as a radical movement which does not accept the
views of the Deoband Ulama, the Ahl al-Hadith and some others. A leader of the Ahl al-Hadith
movement, Ehsan Elahi Zaheer, whose book on the Barelvis alleges the influences of Shiism on the
founder of the Barelawi school of thought. Their easiness with which they declare Kufr on their
opponents. Their giving superstitions, baseless talk, unfounded stories and fables, the garb of
religion. Their distortion (Tahreef) and misinterpretation of the Book and the Sunnah to support their
beliefs. Similarly, another book that criticized the Barelwis is, The Book of Unity or Oneness of Allah
compiled by Muhammad Iqbaal Kailani.
[82]

[83]

Notable scholars
Early scholars

Hamid Raza Khan

Muhammad Shafee Okarvi founder of Jamaat Ahle Sunnat

Mohammad Abdul Ghafoor Hazarvi Jamiat Ulema-e-Pakistan

Shamsul-hasan Shams Barelvi

Shah Ahmad Noorani World Islamic Mission

Arshadul Qaudri

Ahmad Saeed Kazmi

Present scholars

Sahibzada Haji Muhammad Fazal Karim Sunni Ittehad Council

Syed Abdul Qadir Jilani

Muhammad Muneeb ur Rehman

Ameen Mian Qaudri

Sarfraz Ahmed Naeemi

Qamaruzzaman Azmi

Notable organizations
In Pakistan, prominent Sunni Barelvi religious and political organizations include:

Jamiat Ulema-e-Pakistan

Sunni Ittehad Council

Jamaat Ahle Sunnat

Dawat-e-Islami

Sunni Tehreek

In India:

Sunni Dawat-e-Islami, Islamic preaching movement

All India Ulema and Mashaikh Board, a body of Khanqaah of Kichawcha Shareef.

Main institutions

Al Jamiatul Ashrafia, Uttar Pradesh, India

Manzar-e-Islam, Bareilly, India,

See also

Kanzul Iman, an English/Urdu Quran translation by Ahmad Raza Khan

Nahdlatul Ulama, Indonesian movement with similar ideology

[84]

Notes
1.

Jump up^ "Barelvi - Oxford Reference". oxfordreference.com. Retrieved 2014-09-24.

2.

Jump up^ Illustrated Dictionary of the Muslim World, pg. 113. Marshall Cavendish, 2011.ISBN 9780761479291

3.

Jump up^ Globalisation, Religion & Development, pg. 53. Eds. Farhang Morady and smail iriner. London:
International Journal of Politics and Economics, 2011.

4.

Jump up^ Elizabeth Sirriyeh, Sufis and Anti-Sufis: The Defense, Rethinking and Rejection of Sufism in the Modern
World, pg. 49. London: Routledge, 1999. ISBN 0-7007-1058-2.

5.

Jump up^ Rowena Robinson, Tremors of Violence: Muslim Survivors of Ethnic Strife in Western India, pg.
191. Thousand Oaks: Sage Publications, 2005. ISBN 0761934081

6.

Jump up^ Usha Sanyal. Generational Changes in the Leadership of the Ahl-e Sunnat Movement in North India during
the Twentieth Century. Modern Asian Studies (1998), Cambridge University Press.

7.

^ Jump up to:a b c d e Understanding Islam: The First Ten Steps - C. T. R. Hewer - Google Books. Books.google.com.my.
Retrieved 2012-09-24.

8.

^ Jump up to:a b c Riaz, Ali (2008). Faithful Education: Madrassahs in South Asia. Rutgers University Press. ISBN 978-08135-4345-1., page 123: "...were advanced by Imam Ahmad Reza Khan of Bareilly in 1906 as an alternative to the austere path
of the Deobandis."

9.

^ Jump up to:a b Sfeir, Antoine (2007). The Columbia World Dictionary of Islamism.Columbia University Press., page 92:
"...as distinct from the reformist construction of Deoband."

10.
11.

12.
13.

Jump up^ Geaves 2006: 148

Jump up^ Roshen Dalal, The Religions of India: A Concise Guide to Nine Major Faiths, pg. 51. Revised edition. City of
Westminster: Penguin Books, 2010. ISBN 9780143415176
Jump up^ Barbara D. Metcalf, Islam in South Asia in Practice, pg. 342. Princeton: Princeton University Press, 2009.
Jump up^ The Columbia World Dictionary of Islamism, pg. 92. Eds. Oliver Roy and Antoine Sfeir, trns. John King. New
York: Columbia University Press, 2007.

14.

Jump up^ Gregory C. Doxlowski. Devotional Islam and Politics in British India: Ahmad Raza Khan Barelwi and His
Movement, 18701920. Journal of the American Oriental Society, OctDec 1999.

15.

Jump up^ Barbara Daly Metcalf, Islamic revival in British India: Deoband, 18601900, pg. 312. Oxford: Oxford
University Press, 2005. ISBN 9780195660494

16.

^ Jump up to:a b c d e f g R. Upadhyay, Barelvis and Deobandhis: "Birds of the Same Feather". Eurasia Review, courtesy
of the South Asia Analysis Group. 28 January 2011.

17.

Jump up^ Yasser Latif Hamdani, Nationalist Mythologies And Nuances Of History. Pak Tea House, 22 May 2010.

18.

Jump up^ A History of Pakistan and Its Origins By Christophe Jaffrelot page 223

19.

Jump up^ Riaz 2008, p. 91.

20.

Jump up^ Riaz 2008, p. 76.

21.

Jump up^ Anti-Islam movie: Barelvi parties call for Western boycott. The Express Tribune, 5 October 2012.

22.

Jump up^ Sandeep Unnithan and Uday Mahurkar (31 July 2008). "The radical sweep". India Today. Retrieved 200909-30.

23.

Jump up^ Curtis, Lisa; Mullick, Haider (4 May 2009). "Reviving Pakistan's Pluralist Traditions to Fight Extremism". The
Heritage Foundation. Retrieved 2011-07-31.

24.

Jump up^ "Pakistan plays Sufi card against jihadis | World War 4 Report". Ww4report.com. Retrieved 2009-09-30.

25.

Jump up^ Rania Abouzeid, Taliban Targets, Pakistan's Sufi Muslims Fight Back. Time, Wednesday, 10 Nov. 2010.

26.

^ Jump up to:a b c Karin Brulliard, In Pakistan, even anti-violence Islamic sect lauds assassination of liberal governor.
The Washington Post, Saturday, 29 January 2011; 9:55 PM.

27.

Jump up^ Rohan Bedi, "Have Pakistanis Forgotten Their Sufi Traditions?" Singapore: International Centre for Political
Violence and Terrorism Research at Nanyang Technological University, April 2006.

28.

Jump up^ Karamat Bhatty, Religious groups find lucrative sources abroad. The Express Tribune, 7 September 2011.

29.

Jump up^ Editorial: Britain, Al Qaeda and Pakistan. Thursday, 26 March 2009. Accessed Sunday, 19 May 2013.

30.

Jump up^ Ahmed Raza. "Noor o Bashar ::Islamic Books, Books Library". Faizaneraza.org. Retrieved 2012-09-24.

31.

^ Jump up to:a b N. C. Asthana & A.Nirmal. Urban Terrorism : Myths And Realities. Publisher Pointer Publishers,
2009 ISBN 81-7132-598-X, 9788171325986. pg. 67

32.

Jump up^ Clinton Bennett. Muslims and modernity: an introduction to the issues and debates. Continuum International
Publishing Group, 2005 ISBN 0-8264-5481-X, 9780826454812. pg. 189

33.

Jump up^ Muhammad Ysf Ludhiynv (1999). Differences in the Ummah and the straight path. Zam Zam
Publishers. pp. 3538. Retrieved 2011-04-20.

34.

Jump up^ Sirriyeh 1999: 49

35.

Jump up^ Sirriyeh 2004: 111

36.

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Manjari Mishra, moderates Barelvis take on Deobandis over religious property. The Times of India, 6
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Graeme Smith, Pakistan's Sufis end their silence. The Globe and Mail, 9 July 2010.

Zeeshan Haider, Pakistan clerics speak out against Taliban. Mail & Guardian, 13 May 2009.

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74.

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Carlotta Gall, Assassination Deepens Divide in Pakistan. The New York Times, 5 January 2011.

Ayesha Nasir, Pakistan's Police and Army: How Many Enemies Within? TimeOnline, Saturday, 8 Jan. 2011.

Hardline stance: Religious bloc condones murder. The Express Tribune.

75.

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76.

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77.

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82.

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83.

84.

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