Barelvi Islam: What was the Root Causes | How Barelvi Islam Started? | 5 Facts

 

Introduction

In the Indian subcontinent, Barelvi Muslims are in the majority. They are essentially followers of Ahmed Raza Khan Barelvi, who was from the city of Bareilly in India. Ahmed Raza primarily belonged to the Hanafi Sunni group. He established his thought in contrast to the various beliefs and doctrines of the Hanafi scholars of Deoband. Thus, based on his ideas and the association with the city of Bareilly, a significant group within Hanafi Islam, known as the Barelvi group, came into existence.

Islam is primarily divided into two major groups: Sunni and Shia. Over time, both groups underwent further ideological divisions, forming several sub-groups. Within Sunni Islam, four major jurisprudential schools emerged: Hanafi, Maliki, Shafi’i, and Hanbali. Among these, the Hanafi school is the largest in terms of followers. Most adherents of this school are found today in Pakistan, India, Bangladesh, Afghanistan, and the Central Asian states.

The Hanafi school of thought was founded by the renowned Iraqi scholar Nu’man ibn Thabit, better known as Imam Abu Hanifa, who gained fame for his contributions to Sunni Islamic jurisprudence. Imam Abu Hanifa was born in 699 CE in the city of Kufa, Iraq, approximately 67 years after the passing of Prophet Muhammad (PBUH). After his death, a significant number of Sunni Muslims adopted his teachings, leading to the formation of the Hanafi Sunni Muslim group, which has spread across various regions of the world.

History

In the Indian subcontinent, followers of the Hanafi school of thought are present in large numbers. Interestingly, within India and Pakistan, the Hanafi school is further divided into two local groups: Deobandi and Barelvi. Scholars from these groups have, at times, gone to the extent of declaring fellow Hanafi followers from the other group as outside the fold of Islam.

How did the Hanafi school in India divide into the Deobandi and Barelvi groups? Who were the founders of the Barelvi group, and on what ideological grounds did they diverge from the others? How did the group grow over time? What role did they play after the partition of India, and how did they perform in subsequent years?

As Islam spread to various parts of the world, theological differences among scholars began to surface. A similar situation arose in the Indian subcontinent, where movements such as Sufism, Sunni Hanafi, Shia, Ahl-e-Hadith, Aga Khani, Bohra, Mahdavia, and others also extended their influence. Before the War of Independence in 1857, most Sunni Muslims in the subcontinent were followers of the Hanafi school, with theological differences existing between them and groups like Ahl-e-Hadith, Shia, and others.

By the 17th century, the decline of Muslim Mughal rule in India had begun, and the subcontinent was gradually slipping out of Muslim control. In response, Indian scholars initiated movements to preserve the dignity and greatness of Muslims in India. Among these scholars, Shah Waliullah is a notable name. He established the Madrasa Rahimiya in Delhi and began teaching common Muslims the Quran and Hadith. These scholars believed that Muslims in India were facing decline due to their distance from the core teachings of Islam. Such scholars are referred to as reformists.

Shah Waliullah inclined toward the Sunni Muslim group and opposed Shia Islam. He was also the first to translate the Quran into Persian. After Shah Waliullah, his sons continued his mission. One of his sons, Shah Abdul Qadir, translated the Quran into Urdu for the first time, making it accessible to the common Muslim, with the aim of helping them understand Islam and rise out of their decline.

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Start of the Debate

At this time, many scholars believed that Hindu customs had, under the guise of culture, become part of Islamic practices in Indian society. Therefore, they deemed it essential to purify Islam of such practices. For this purpose, Shah Waliullah’s grandson, Shah Ismail Shaheed, launched a movement called Tariqa Muhammadiya. He also authored a book, Taqwiyat-ul-Iman (Strengthening of Faith), in 1820, in which he labeled the adoption of Hindu customs as shirk (polytheism).

In his emphasis on the concept of monotheism (Tawhid), Shah Ismail presented a controversial idea. When asked whether Allah could create a prophet equal to the rank of Prophet Muhammad (PBUH), he argued:
“Indeed, the power of this King of Kings is so great that, in the blink of an eye, by merely saying the word ‘Be,’ if He so desires, He can create hundreds of prophets, saints, and beings like Jibreel and Muhammad (PBUH) of equal rank.”
This argument was presented in his book, Taqwiyat-ul-Iman.

Shah Ismail also introduced another controversial idea regarding Allah’s power. When asked whether God can lie, Shah Ismail’s group argued that since Allah is omnipotent and capable of everything, He possesses the power to do so if He wills. This concept was termed Imkan-e-Kizb (the possibility of lying).

During that time, another renowned scholar, Maulana Fazl-e-Haq Khairabadi, who adhered to the Hanafi school of thought, strongly condemned Shah Ismail Shaheed’s ideas in his book Tahqeeq-ul-Fatwa. In response to the concept of Imkan-e-Nazir (the possibility of creating a prophet equal to Prophet Muhammad PBUH), Maulana Fazl-e-Haq argued:
“Allah has the power to do everything, but He has chosen not to create any prophet after Prophet Muhammad (PBUH).”
This belief of Maulana Fazl-e-Haq was termed Imtina-e-Nazir (the impossibility of a similar prophet).

Regarding Imkan-e-Kizb (the possibility of lying), Maulana Fazl-e-Haq Khairabadi said:
“Lying is an evil, and the essence of Allah is free from all evils. Lying is not among His attributes. Since Allah is omnipotent, such a scenario cannot arise where Allah would have to resort to such an act.”

Due to these disagreements, Maulana Fazl-e-Haq labeled Shah Ismail Shaheed as a Wahhabi. This divide caused some Hanafi scholars and followers to align with Shah Ismail Shaheed, while others sided with Maulana Fazl-e-Haq.

Dogmas

Within the Hanafi school, there was a group whose beliefs and “methods” regarding Allah, Prophet Muhammad (PBUH), the Companions, the Ahl-e-Bayt, and saints (pirs) differed significantly from other groups. Their beliefs included:

1. The Power of the Prophet and Saints: They believed that Prophet Muhammad (PBUH) and saints (pirs), both during their lives and even after their deaths, possess the power and knowledge to help their followers.
2. Intercession by Sacred Figures: Saints could intercede with Allah on behalf of their disciples.
3. Posthumous Intercession for Sins: Deceased individuals’ sins could be absolved through charitable acts and Quranic recitations, commonly referred to as Esaal-e-Sawab (conveying rewards to the deceased).
4. Celebration of Prophet Muhammad’s Birth: They advocated grand celebrations for the Prophet’s birthday, known as Eid Milad-un-Nabi.
5. Hadhir-o-Nazir (Omnipresence): They believed that after passing away, Prophet Muhammad (PBUH) could be present in multiple places simultaneously.
6. Prophet as a Noor (Light): They considered Prophet Muhammad (PBUH) to be human but believed he was created from the light of God (noor).
7. Life in Graves: Saints and pirs are alive in their graves and continue to assist their disciples even after death. Their death anniversaries are observed annually as urs.

Additionally, there were specific rituals for the deceased:

• “Third” (Qul Khwani): A gathering and recitation of the Quran on the third day after someone’s death.
• “Thursday”: Performing charitable acts every Thursday for seven consecutive weeks.
• “Chaliswan”: Another charity and prayer ritual held 40 days after death.
• Annual Death Anniversary: The deceased’s death anniversary is observed every year with prayers and charity.

 

 

These were the practices and beliefs observed among a group of Hanafi Muslims in India and their followers. However, other Muslim sects, including some scholars within the Hanafi school itself, strongly opposed such beliefs and practices, labeling them as bid’ah (innovations) and, in some cases, even as shirk (polytheism).

The first prominent scholar in the Indian subcontinent known to support these beliefs was Maulana Fazl-e-Haq Khairabadi, born in 1797 in Khairabad, India. He wrote extensively in defense and promotion of these beliefs. Maulana Khairabadi later played a leading role in the 1857 War of Independence against British rule, for which he was arrested and exiled to the Andaman Islands, infamously known as “Kala Pani” (Black Waters). He was executed there by the British on February 12, 1861.

However, many Hanafi scholars opposed these beliefs and practices. Among them, the scholars from the town of Deoband, in the Saharanpur district of Uttar Pradesh, were particularly notable. In 1861, the scholars of Deoband established a seminary called Darul Uloom Deoband and wrote extensively against these beliefs.

The Emergence of Barelvi School of Thought

Meanwhile, another prominent Hanafi Sunni scholar, Maulana Ahmed Raza Khan, from the city of Bareilly, about 250 kilometers from Deoband, strongly opposed the views of the Deobandi scholars. He issued a fatwa of takfir (excommunication) against the Deobandi scholars, declaring them outside the fold of Islam due to their opposing beliefs. Ahmed Raza compiled these fatwas in a book titled Hussam-ul-Haramain Ala Manhar al-Kufr Wal-Main (“The Sword of the Two Holy Sanctuaries on the Throat of Kufr and Apostasy”). He even sought endorsements for these fatwas from dozens of local scholars as well as 35 scholars from Mecca and Medina, declaring the Deobandi scholars as heretics.

Ahmed Raza Khan, in his writings, categorized the scholars of Deoband into three types of Wahhabis and declared them outside the fold of Islam. Usha Sanyal, in her book, writes:

1. Muhammad Qasim Nanotvi and his like-minded followers were labeled as “Wahhabia Imamiyyah” and “Khatamiyyah” and were accused of denying the uniqueness of the Prophet Muhammad ﷺ and the concept of Khatam-e-Nubuwwat (finality of Prophethood). For this claim, extensive references were made to Muhammad Qasim’s pamphlet, “Tahzir un-Nas”.
2. Rashid Ahmad Gangohi was mentioned and classified under “Wahhabia Kazabiyyah” for following Ismail Dehlvi’s ideology. According to Ahmed Raza Khan, Rashid Ahmad Gangohi believed in the concept of Imkan-e-Kizb (the possibility of God lying).
3. Khalil Ahmad and Ashraf Ali Thanvi, along with Rashid Ahmad Gangohi, were labeled as “Wahhabi Shaytani” (Satanic Wahhabis). They were accused of undermining the knowledge of the Prophet ﷺ by claiming that in certain respects, the knowledge of other creations was greater than that of the Prophet ﷺ.

Regarding Ashraf Ali Thanvi, Ahmed Raza Khan pointed out his controversial statement in the book “Hifz ul-Iman”, where it was written that the knowledge possessed by the Prophet ﷺ was comparable to that of any ordinary individual, even the insane and animals.

On these grounds, Ahmed Raza Khan Barelvi sought confirmatory fatwas from 36 scholars in the Haramain Sharifain (Mecca and Medina), declaring such individuals as outside the fold of Islam due to their beliefs. Additionally, he obtained similar endorsements from 360 scholars in India and published his work in 1906 to solidify his stance.

In response, the Deobandi scholars authored a book titled Al-Muhannad Ala Al-Mufannad, in which they not only defended their views but also declared Ahmed Raza Khan and his followers outside the fold of Islam due to their beliefs.

To further their influence and propagate their ideology, Ahmed Raza Khan and his associates established a seminary in Bareilly in 1904 called Madrasa Manzar-ul-Islam.

This ideological divide between the Deobandi and Bareilly-based Hanafi scholars gradually caused local Hanafi communities to split into two distinct groups. Those who followed the scholars of Deoband’s Darul Uloom became known as the Deobandi sect, Deobandi group, or Deobandi school of thought. On the other hand, those who followed the Bareilly-based scholars, particularly Ahmed Raza Khan and his associates, came to be known as the Barelvi sect, group, or school of thought, named after the city of Bareilly.

Ahmad Raza Khan

Maulana Ahmed Raza Khan played a pivotal role in formally organizing the Barelvi ideology into a distinct movement. Ahmed Raza Khan was born in 1856 in the city of Bareilly, in the northern Indian state of Uttar Pradesh. By lineage, he belonged to the Pashtun Barheech tribe, whose ancestors had migrated from Kandahar, Afghanistan, to India. Ahmed Raza’s father, Naqi Ali Khan, was not only a religious scholar but also a notable landowner in his area. Religiously, he was a proponent of Sufism. Ahmed Raza Khan acquired his education in the Quran and Islamic sciences from his father and was affiliated with the Qadri Sufi order. He did not attend any formal madrasa.

Due to his religious views, he soon gained significant popularity among like-minded Muslims in India. His supporters primarily included Sufi saints (pirs), spiritual leaders (gaddi nashins), and their followers. His admirers gave him the title “Ala Hazrat”, meaning one held in the highest reverence.

Ahmed Raza Khan issued fatwas not only against Deobandis, Ahl-e-Hadith, and Shia Muslims, but also against Ahmadis and Hindus. In 1920, he founded a political organization called the All-India Sunni Conference, aimed at defending the rights of Sunni Muslims. However, in 1921, Ala Hazrat passed away.

Barelvi Movement and Birth of the New Country

After his death, his associates carried forward his mission. Notable among them were Pir Jamaat Ali Shah, supported the All-India Muslim League politically and worked for the creation of Pakistan.

When the time came for the formation of Pakistan, it was the Barelvi scholars and Sufi pirs of the subcontinent who campaigned in favor of the Muslim League and Quaid-e-Azam Muhammad Ali Jinnah. Some pirs even issued fatwas during the 1946 elections, declaring that anyone who did not vote for the Muslim League would be considered outside the fold of Islam.

Thus, the school of thought played an active and crucial role in the Pakistan Movement, contributing significantly to its eventual success.

However, before the Partition of India, the sect had already spread across India and neighboring regions. After the creation of Pakistan, Barelvi religious organizations and their ideologies did not have a significant presence in the country’s political system. Most followers of the sect, including a majority of pirs, gaddi-nashins (shrine custodians), and their relatives, became active in various traditional political parties.

As for a dedicated Barelvi religious political organization, the leaders of Ahmed Raza Khan’s All-India Sunni Conference founded a religious political party in 1948 called Jamiat Ulema-e-Pakistan (JUP). The party was led by Allama Shah Ahmad Noorani, a renowned Sunni Barelvi scholar and an active figure in the national political arena.

In the 1980s, Dr. Tahir-ul-Qadri’s Minhaj-ul-Quran Movement and Karachi’s Dawat-e-Islami further expanded the Barelvi perspective. During the same decade, when jihad was ongoing in Afghanistan and Kashmir, Barelvi organizations did not play a prominent role. However, some individual Barelvi followers participated alongside groups from other sects, such as Ahl-e-Hadith and Deobandis. In the 1990s, a Barelvi group called Sunni Tehreek joined the sectarian conflict in Karachi under the leadership of Saleem Qadri, whose family had migrated from India. Qadri was initially a member of Dawat-e-Islami.

After 2010, another Barelvi organization, Tehreek-e-Labbaik Pakistan (TLP), led by Allama Khadim Hussain Rizvi, once again unified Barelvi followers around the issue of blasphemy laws. This movement not only aimed to establish a distinct political identity for Barelvis but also brought a more assertive and, at times, violent image to a sect traditionally considered peaceful.

It is estimated that more than 50% of Pakistan’s Muslim population adheres to the Barelvi school of thought. A similar situation is observed in India and Bangladesh.

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