Barelvi movement
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The Barelvi movement, also known as Ahl al-Sunnah wa'l-Jamaah (People of the Prophet's Way and the Community) is a
The Barelvi movement is spread across the globe with millions of followers, thousands of mosques, institutions and organizations in India, Pakistan, Bangladesh, Afghanistan, Sri Lanka, the United Kingdom, South Africa and other parts of Africa, Europe, the Caribbean, and the United States.
As of 2000, the movement had around 200 million followers globally but mainly located in Pakistan and India.[1]
The movement claim to revive the Sunnah as embodied in the Qur’an and literature of traditions (hadith), as the people had lapsed from the Prophetic traditions. Consequently, scholars took the duty of reminding Muslims go back to the ‘ideal’ way of Islam. The movement drew inspiration from the Sunni
The movement emphasizes personal devotion to and oneness of God i.e.
Ahmed Raza Khan Barelvi (1856–1921) who was a Sunni Sufi scholar and reformer in north India wrote extensively, including the Fatawa-i Razawiyya, in defense of Muhammad and popular Sufi practices and became the leader of a movement called Ahl-i Sunnat wa Jamàat.
Etymology
The Barelvi movement is also known as the Ahl al-Sunnah wa al-Jama'ah.
Professor Usha Sanyal, an expert on 'Ahl-i Sunnat Movement', referred the movement as Ahl-i Sunnat. She wrote that the movement refer to themselves as 'Sunnis' in their literature and prefer to be known by the title of Ahle Sunnat wa Jama'at a reference to the perception of them,[6][8][9] as forming an international majority amongst Sunnis, although Barelvi is the term used by section of media to refer to this specific movement arising from Sunni Islam.[10][11][12][13][14][15]
Main leaders of Ahle Sunnat movement Imam
History
Islamic scholar and teacher of Ahmed Raza Khan Qadri, Maulana
The Ahl-i Sunnat or Sunni Barelwi movement began in the 1880s under the leadership of Ahmad Raza Khan (1856-1921),[6] who spent his lifetime writing fatwas (judicial opinion) and later established Islamic schools in 1904 with the Manzar-e-Islam in the Bareilly and other madrasas in Pilibhit and Lahore cities.[26][27][28][29][30][31][32][33] The Barelvi movement formed as a defense of the traditional mystic practices of South Asia, which it sought to prove and support.[25]
The movement views themselves as Sunni or Ahle Sunnat wal Jamaat[6] and according to it main leaders of the movement including Imam Ahmad Riza Khan, did not invent new sect but defended traditional Sunni Islam. According to Ahle Sunnat scholars, Deobandis have created a new sect.[34] The Sunni madrasas of this movement have rarely, if ever, been involved in extremist politics and militancy.[35]
Propagation against the Shuddhi (Arya Samaj conversion) Movement
Hindu
Shaheed Ganj Mosque Movement
Shaheed Ganj Mosque was commissioned in 1722 during the reign of Mughal Emperor
Peer Jamaat Ali Shah presided over the first session of the Conference to organize protests against the demolition. He was appointed the Chief of the protests. "Shaheedganj Day" was observed on 20 September 1935 under his leadership. His appointment as leader of this movement garnered support from other Sunni scholars. Fazal Shah of Jalalpur and Ghulam Mohiuddin of Golra Sharif, Zainulabedin Shah of the Gilani family from Multan and Anjuman Hizb-ul-Ahnaf from Lahore offered support to Shah's leadership. This consensus created a religious and political base which reduced urban-rural differences. The struggle continued for several years.[51][52]
All India Sunni Conference
Ahle Sunnat established in 1925 a body of Islamic scholars and Sufis named All India Sunni Conference, in the wake of Congress led secular
In 1925, its first Conference was attended by three hundred Ulema and Mashaikh. AISC focus was on Unity, brotherhood, preaching and protection of Islamic faith with a stress on need for acquiring modern education for Muslims.[55][53] The Second Conference was held in- All India Muslim League
Several Sufi Barelvi scholars supported the
Main roles played by Ahle Sunnat movement scholars and leaders:
Name | Years | Role |
---|---|---|
Mujadid Imam Ahmed Raza Khan Barelvi Muhaddis |
(1856–1921) | Main leader of Ahle Sunnat Movement, Hanafi Jurist, Mujadid, Sufi, Reformer and Author of several hundred books and treaties on various branches of Islamic sciences. |
Peer Jamaat Ali Shah |
(1834–1951) | Sufi Shaikh and leader of All India Sunni Conference, Pakistan movement and Shaheed Ganj Mosque movement.
|
Mufti Hamid Raza Khan | (1875–1943) | Sufi scholar and President of the Jama'at Raza-e-Mustafa |
Maulana Naeem-ud-Deen Muradabadi Sadrul Afazil | (1887–1948) | Founder of All India Sunni Conference) Jamia Naeemia Moradabad |
Mustafa Raza Khan Qadri Mufti Azam-e- Hind | (1892–1981) | Grand Mufti of India and did the Dawah work against Shuddhi Movement. |
Maulana Abdul Hamid Qadri Badayuni |
(1898–1970) | Main leader of Pakistan movement and All India Sunni Conference.
|
Peer Syed Faiz-ul Hassan Shah of Allo Mahar Shareef | (1911–1984) | Islamic religious scholar, orator, poet, writer and Chairman of Jamiat Ulema-e-Pakistan and Majlis-e-Tahaffuz-e-Khatme Nabuwwat. |
Mohammad Abdul Ghafoor Hazarvi | (1909–1970) | Theologian, Jurist and Chairman of Majlis-e-Tahaffuz-e-Khatme Nabuwwat. |
Justice Muhammad Karam Shah al-Azhari |
(1918–1998) | Justice, Supreme Court of Pakistan, Author, of Zia un Nabi (1995) (a detailed biography of Muhammad in seven volumes)
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Beliefs
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Background |
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Like other Sunni Muslims, they base their beliefs on the
Positions
The movement is defined by a set of theological positions that revolve around the persona of Muhammad and his special, if not exceptional, relationship and status with God.[62] Several beliefs and practices differentiate the movement from others (particularly
Intercession of Muhammad
All jurists comprising
Tawassul is a fundamental belief of all traditional Sunni movements. The belief is that Muhammad helps in this life and in the afterlife.[66] According to this doctrine, God helps the living through Muhammad. Sunni Muslims of the Barelvi movement believe that any ability that Muhammad has to help others is from God. The help received from Muhammad is therefore considered God's help.[66] Proponents of this belief look to the Quran 4:64 for proof that God prefers to help through Muhammad. One of the titles of the Prophet is "shaafi," or "one who performs intercession." Other spiritual leaders who will act as intermediaries will be prophets, martyrs, huffaz of the Quran, angels, or other pious people whom God deems fit. Jesus's intercession for believers on the Day of Judgment is mentioned in the Quran (5:16-18), as well.[69] They also believe that, on the Day of Judgement, Muhammad will intercede on behalf of his followers, and God will forgive them their sins and allow them to enter Jannah ("paradise").[66] The belief that Muhammad provides support to believers is a common theme within classical Sunni literature. The Quran says, O you who believe! Fear Allah and seek a wasila to him (5:35). Further, the Quran says, We sent not the Messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come to the Messenger and asked Allah's forgiveness, and the Messenger had (also) asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful. (Al-Qur'an, Surah an-Nisa, 4:64)[70]
The belief that Muhammad intercedes is found in various Hadith, as well. A Bedouin of the desert visited the Prophet's tomb and greeted the Prophet, addressing him directly as if he were alive. "Peace upon you, Messenger of God!" Then he said, "I heard the word of God 'If, when they had wronged themselves . . .,' I came to you seeking pardon for my mistakes, longing for your intercession with our Lord!" The Bedouin then recited a poem in praise of the Prophet and departed. The person who witnessed the story says that he fell asleep, and in a dream he saw the Prophet saying to him, "O 'Utbi, rejoin our brother the Bedouin and announce [to] him the good news that God has pardoned him!"[71][72][73]
Syrian Islamic scholars Salih al-Nu'man, Abu Sulayman Suhayl al-Zabibi, and Mustafa ibn Ahmad al-Hasan al-Shatti al-Hanbali al-Athari al-Dimashqi have similarly released fatwas in support of the belief.[74]
A Hadith states that on that day people will be running to and fro looking for an intercessor, until they come to Muhammad, who will answer, "I am for intercession". The Lord will then ask him to "...intercede, for your intercession will be heard" (Bukhari). [69]
Sunni Muslims of this movement also commonly say Ya Rasool Allah ('O Messenger of Allah'), addressing Muhammad in the present tense with the belief that he is able to listen. They believe that Muhammad is a Rahmah (mercy) to all creation as mentioned in the Quran 21:107.[66] Muhammad therefore is a means by which God expresses his attribute, Ar-Rahman, to creation.[66]
Light of Muhammad (Nur Muhammadiyya)
A central doctrine of this movement is that Muhammad is both human and (Noor) light.[64] Muhammad's physical birth was preceded by his existence as a light which predates creation. The primordial reality of Muhammad existed before creation, and God created for the sake of Muhammad.[76] Adherents of this doctrine believe that the word Nur (light) in the Quran5:15 refers to Muhammad.
That is, in the beginning when God, Glorified and Exalted is He, created him as a light within a column of light (nūran fī ʿamūd al-nūr), a million years before creation, with the essential characteristics of faith (ṭabāʾiʿ al-īmān), in a witnessing of the unseen within the unseen (mushāhadat al-ghayb bi'l-ghayb). He stood before Him in servanthood (ʿubūdiyya), by the lote tree of the Ultimate Boundary [53:14], this being a tree at which the knowledge of every person reaches its limit.
When there shrouded the lote tree that which shrouded [it]. This means: "that which shrouded" the lote tree (ay mā yaghshā al-shajara) was from the light of Muḥammad as he worshipped. It could be likened to golden moths, which God sets in motion towards Him from the wonders of His secrets. All this is in order to increase him [Muḥammad] in firmness (thabāt) for the influx [of graces] (mawārid) which he received [from above].
According to Stūdīyā Islāmīkā, all Sufi orders are united in the belief in the light of Muhammad.[79]
Muhammad as witness
Another central doctrine of this movement is that Muhammad is a viewer and witness (حاضر و ناظر, Ḥāḍir-o nāẓir) actions of people.[65] The doctrine appears in works predating the movement, such as Sayyid Uthman Bukhari's (d. ca. 1687) Jawahir al-Quliya (Jewels of the Friends of God), describing how Sufis may experience the presence of Muhammad.[80] Proponents of this doctrine assert that the term Shahid (witness) in the Quran (33:45, 4:41) refers to this ability of Muhammad, and cite hadiths to support it.[81]
This concept was interpreted by
Hafiz Ibn Kathir says: "You are witness of the oneness of Allah Almighty and that there is no God except Allah. You will bear evidence about the actions and deed of whole mankind on the day of judgment. (Tafseer Ibne Katheer, Vol. 3, Page 497).[82]
Muhammad's Knowledge of the Unseen (Ilm-e-Ghaib)
A fundamental Sunni Barelvi belief is that Muhammad has knowledge of the unseen, which is granted him by Allah (ata'e) and is not equal to God's knowledge.[63] This relates to the concept of Ummi as mentioned in the Quran (7:157). This movement does not interpret this word as "unlettered" or "illiterate", but "untaught". Muhammad learns not from humankind, but from Allah; his knowledge is universal, encompassing the seen and unseen realms. This belief predates this movement, and is found in Sunni books such as Rumi's Fihi Ma Fihi:[83]
Mohammed is not called "unlettered" [Ummi] because he was incapable of writing or reading. He is called "unlettered" [Ummi] because with him writing and wisdom were innate, not taught. He who inscribes characters on the face of the moon, is such a man not able to write? And what is there in all the world that he does not know, seeing that all people learn from him? What can the partial intellect know that the Universal Intellect [Muhammad] does not possess?
Allah has sent down to you the Book and Wisdom and has taught to you what you did not know, and great is the grace of Allah upon you" [Sura an-Nisa, verse 113].
Imam Jalal udin Al-Suyuti writes: (Taught to you what you did not know) means that Allah Most High has told the Prophet (may Allah bless him and grant him peace) of Ahkam and Unseen.[84]
Qur'an states: This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou thyself knewest it not, nor did thy folk (know it) before this. Then have patience. Lo! the sequel is for those who ward off (evil).[Surah Hud (11), verse 49] [84]
Qur'an states: Nor will He disclose to you the secrets of the Unseen. "But He chooses of His Apostles [for the purpose].[Sura Aali-Imran, verse 179][85]
Practices
- Public celebration of Muhammad's birthday, a practice of Sunni majority world wide[86][87]
- Tawassul-(Veneration of pious). This consists of the intervention of an ascending, linked and unbroken chain of holy persons claimed to reach ultimately to Muhammad who Barelvis believe intercede on their behalf with God.[61][88][89]
The Qur'an states:
If, when they had wronged themselves, they had come to you, and asked forgiveness from God, and the Messenger had asked forgiveness for them, they would have found God Relenting, Merciful.
— Al-Qur'an, Surah an-Nisa, 4:64
This verse raised the question as to whether or not Muhammad's mediation was still possible after his death. A number of Islamic scholars including Al-Nawawi, Ibn Kathir and Ibn al-Athir in his exegesis said: "A Bedouin of the desert visited the Prophet’s tomb and greeted the Prophet, addressing him directly as if he were alive. "Peace upon you, Messenger of God!" Then he said, "I heard the word of God ‘If, when they had wronged themselves . . .,’ I came to you seeking pardon for my mistakes, longing for your intercession with our Lord!" The Bedouin then recited a poem in praise of Muhammad and departed. The person who witnessed the story says that he fell asleep, and in a dream he saw Muhammad saying to him, “O ‘Utbi, rejoin our brother the Bedouin and announce [to] him the good news that God has pardoned him!”[90][91][92]
All jurists comprising
Caliph Umar's prayer for rain after the death of Muhammad and specifies that on that occasion ‘Umar was wearing his mantle (al-burda), a detail confirming his tawassul through Muhammad at that occasion, as reported by
- Visiting the tombs of Muhammad, his companions and pious Muslims, an act they believe is supported by the Quran, Sunnah and the acts of the companions.[94][95][96]
More than any other tomb in the Islamic world, the shrine of Muhammad is considered a source of blessings for the visitor.[90] A hadith of the Islamic prophet Muhammad states that, "He who visits my grave will be entitled to my intercession" and in a different version "I will intercede for those who have visited me or my tomb."[90][97][98] Visiting Muhammad's tomb after the pilgrimage is considered by the majority of Sunni legal scholars to be recommended.[90]
The early scholars of the
According to the
The hadith scholar
Ibn Hajar al-Asqalani (d. 852 AH) explicitly stated that travelling to visit the tomb of Muhammad was "one of the best of actions and the noblest of pious deeds with which one draws near to God, and its legitimacy is a matter of consensus."[102]
Similarly, Ibn Qudamah (d. 620 AH) considered Ziyarat of Muhammad to be recommended and also seeking intercession directly from Muhammad at his grave.[103][104] Other historic scholars who recommended Ziyarah include Imam al-Ghazali (d. 505 AH), Imam Nawawi (d. 676 AH) and Muhammad al-Munawi (d. 1031 AH).[102] The tombs of other Muslim religious figures are also respected. The son of Ahmad ibn Hanbal named Abdullah, one of the primary jurists of Sunnism, reportedly stated that he would prefer to be buried near the shrine of a saintly person than his own father.[99]
- Group dhikr: synchronized movements of the body while chanting the names of God. Some groups, notably those in the Sufi Chishti Order, sing Qawwali; others do not use musical instruments.[105][106][94][107][108]
- Letting the beard grow. The four schools of fiqh generally (with the exception of the Shafi and Hanbali school of fiqh) consider it unlawful to trim a beard less than a fistful length.
Sufi tradition
Sufism is a fundamental aspect of this movement. Imam
The wider Ahle Sunnat Wal jamaat Barelvi movement was sustained and connected through thousands of Sufi Urs festivals at Dargahs/shrines in south Asia, as well as in the Britain and elsewhere.[113]
Presence
Barelvi demographics are more than 500 million around the world.[6][2][115][116][9] The Barelvi movement is spread across the globe with millions of followers, thousands of mosques, institutions and organizations in South Asia, parts of Africa and Europe, the United Kingdom and the United States.[117]
India
India Today estimated that over two-thirds of Muslims in India adhere to the Sufi-oriented Ahle Sunnat (Barelvi) movement.[118]
Bareilly Sharif Dargah
Markaz-e-Ahle Sunnah at Dargah Ala Hazrat is one of the main centers of Ahle Sunnat Wal Jamaat movement in south Asia. Millions of people turned to seek guidance in Islamic matters towards this center of Islamic learning. Bareilly city has been the heart-throb of Sunni Muslims since 1870 when revered Islamic Scholar
Stand against the forced sterilization actions of the government
In the mid-70s, during The Emergency (India), on the advice of Sanjay Gandhi, son of Prime Minister Indira Gandhi, the Indian government tried to force men to undergo vasectomies (Nasbandi). Huge but unconfirmed numbers of young men were forcibly sterilized. Government officials, and even school teachers, were ordered to induce a predetermined number of males to endure vasectomies or Nasbandi, as they were called. Indian Muslims were finding it difficult to oppose this harsh government action because at the time, it was the emergency and the powers were totally in the hands of Prime Minister Mufti-e-Azam Mustafa Raza Khan. At that time, he acted without pressure and passed a verdict in which he banned vasectomies, declaring them un-Islamic. He published his judicial verdict and circulated it all over India, giving Muslims a sigh of relief but triggering tension between Muslims and the Indian government. The government unsuccessfully tried to get the Fatwa withdrawn and within two years, Indira Gandhi lost the Parliamentary elections.[120][121][122]
Shah Bano Case Movement
Indian Supreme Court in case of
Scholars, Organizations and Institutions
At present chief of dargah Ala Hazrat
The
For Islamic missionary activities, Sunni Dawate Islami (SDI) is an important Islamic preaching movement in India. It is working in at least 20 countries around the world. Muhammad Shakir Ali Noori founded the movement in Mumbai. It has a large network of (Dawah workers) preachers in India and in other countries. Sunni Dawat-e-Islami has established many modern and religious educational institutions around India and some in other parts of the world.[135][136][137][138]
It holds an annual conference International Sunni Ijtema in Mumbai, which is said to be attended by between 150,000[137] and 300,000 people;[136] the first day (Friday) is reserved for women.[139][140] Followers of Sunni Dawate Islami wear white turbans.[139]
In 2008, SDI had a European headquarters at Noor Hall in Preston, England, and centres in some other English towns, including: Blackburn, Bolton, Leicester and Manchester.[139] SDI also had a North American headquarters in Chicago.[139] By 2008, SDI had founded 12 madrasas in India.[139] In 2020, SDI says that in India it manages 50 madrasas and 15 schools that teach in English. SDI says it has an educational centre in Bolton (England),[citation needed] and an educational centre in Mauritius.[citation needed]
Network of madrasas
Pakistan
Sufism has strong links to South Asia dating back to the eighth and ninth centuries and preaches religious tolerance, encourages spiritual over ritualistic practicing of Islam, and encourages diversity. The Ahle Sunnat Barelvi movement has originated from South Asian Sufism itself. The religious and political leaders of this movement were followers of Sufism and lead the masses in to revivalist Sunni movement.
Time and The Washington Post gave assessments that vast majority of Muslims in Pakistan follow Ahle Sunnat Barelvi movement.[146][147][148] Political scientist Rohan Bedi estimated that 60% of Pakistani Muslims follow this movement.[149][150] The movement form a majority in the most populous state Punjab, Sindh and Azad Kashmir regions of Pakistan.[151]
In the aftermath of the 1948
They are largest Muslim sect in Pakistan and have several organizations and parties which are
Finality of Prophethood movement
In 1950, scholars of Ahle Sunnat Barelvi movement initiated a sub-movement named, '
Scholars of various schools of thought under the leadership of
Madarsa Network in Pakistan
Tanzeem-ul-Madaris Ahl-e-Sunnat ASJ education board is the central organisation to register Ahle Sunnat Barelvi Madarsas.[162][163] The board follows Sunni Barelvi ideology and is opponent of the Wahabi doctrine.[164]
As per Islam online, around 10,000 madrassas are managed by Tanzeem-ul-Madaris Pakistan.[165] Tahzibul Akhbar in its report on the educational services of Religious institutions has estimated that Tanzeem has 3000 institutions in Khyber Pakhtunwa and 1000 in the area of Hazara.[166]
Muhammad Ramzan, in his report on Madarsas has stated that Tanzeem has most has maximum 5584 Madarsas in Punjab state in comparison to others. 'In Lahore 336, Sheikhupura 336, Gujranwala 633, Rawalpindi 387, Faisalabad 675, Sargodha 461, Multan 944, Sahiwal 458, D.G.Khan 605, Bahawalpur 749 madarsa are affiliated with the Tanzeem'. According to Rizwan, 'the Madarsas of Tanzeem are rarely involved in militancy which is maximum in Deobandis. In population, Barelvis or traditional Sunnis outnumber all other sects combined. They are about 53.4% of total population of the province'.[167]
Stand on blasphemy laws
The movement has opposed any change in the Pakistani blasphemy laws. They have always uphold the blasphemy as highest crime and endorsed the strict punishment for blasphemers. Punjab governor Salman Taseer was assassinated on 4 January 2011 by Mumtaz Qadri, a member of the Barelvi group Dawat-e-Islami, due to Taseer's opposition to Pakistan's blasphemy laws.[168][169] Over five hundred scholars supported Qadri and a boycott of Taseer's funeral.[170][148][171][172][173]
Persecution
They have been targeted and killed by radical Deobandi groups in Pakistan such as the
During the 1990s and 2000s, sporadic violence resulted from disputes between Barelvis and Deobandis over control of Pakistani mosques.[177] The conflict came to a head in May 2001, when sectarian riots broke out after the assassination of Sunni Tehreek leader Saleem Qadri.[178] In April 2006 in Karachi, a bomb attack on a Barelvi gathering celebrating Muhammad's birthday killed 57 people, including several Sunni Tehreek leaders.[179][180] Militants believed to be affiliated with the Taliban and
In 2021, the
Bangladesh
Barelvis form a sizeable portion of the
A majority of Bangladeshi Muslims perceive Sufis as a source of spiritual wisdom and guidance and their Khanqahs and Dargahs as nerve centers of Muslim society[187] and large number of Bangladeshi Muslims identify themselves with a Sufi order, almost half of whom adhere to the
United Kingdom
According to Irfan Al Alawi, 'The Sufism influenced Ahle Sunnat Barelvi in United Kingdom immigrated to Britain earlier than the Deobandis, established the main mosques in Britain. They integrated into UK society and are considered law abiding.'[194] moderate majority,[195] peaceful and pious.[196]
In 2011, the Ahle Sunnat Barelvi movement had most of the British mosques.[197] The majority of people in the United Kingdom of Pakistani and Kashmir origin are descended from immigrants from Sunni Barelvi-majority areas.[10]
In Manchester, by 2014, Ahle Sunnat Barelvi was the largest denomination in terms of the number of mosques and population.[198] The majority of Birmingham Muslims are adherent to the Ahle Sunnat barelvi movement.[199] The movement in Pakistan has received funding from their counterparts in the UK, in part as a reaction to rival movements in Pakistan also receiving funding from abroad.[200] 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.[201]
The Ahle Sunnat Barelvi movement formed British Muslim Forum (BMF) and the Sufi Muslim Council (SMC) in 2005 and 2006, respectively to represent themselves at the national level.[202] In 2017, the movement had around 538 mosques in the United Kingdom along with their fellow Sufi organisations which are second largest in terms of number.[203] Pir Maroof Shah Qadri has built a number of mosques in Bradford.[204]
Allama Qamaruzzaman Azmi who is present General Secretary of World Islamic Mission worked for five decades in several parts of Europe and U.K to establish several mosques and institutions with his support and supervision.[206][207] In Bradford, Azmi help established Islamic Missionary College (IMC) Bradford. In Manchester he established, North Manchester Jamia Mosque and in Birmingham, Ghamkol Shariff Masjid. His continuous Dawah work helped Southerland Mosque become of Sunni Barelvi.[208]
International Sunni organization Dawat-e-Islami has at least 38 Centers in the United Kingdom.[209][210][211]
Muhammad Imdad Hussain Pirzada, a leading scholar of Islam and commentator of Quran, has established Darul Uloom Jamia Al-Karam in 1985, an Islamic institute which has produced over 400 British Islamic scholars.[212] He is also president of Muslim Charity and British Muslim Forum.[213][214]
South Africa
The Ahle Sunnat movement has presence in various cities and town of South Africa where they have build network of Madarsas and Mosques. In South Africa debate with Tablighi Jama'at was called as Sunni-Tablighi controversy. The movement is represented by Sunni Jamiatul Ulema (SJU) which was founded in 1979.[215] It was established to address the various social, welfare, educational and spiritual needs of the community and to preserve and to promote the teachings of the Ahle Sunnah wal Jamaah.[216]
The Imam Ahmed Raza Academy is a seminary and non-governmental organisation and a publishing house based in Durban, South Africa. It was established on 5 July 1986 by Sheikh Abdul Hadi Al-Qaadiri Barakaati, a graduate of Darul Uloom Manzar-e-Islam, Bareilly Shareef, India.[217][218] The objective is to propagate Islam in South Africa.[219][220]
Darul Uloom Aleemiyah Razvia was established in 1983 and on 12 January '1990, Mufti Muhammad Akbar Hazarvi established Darul Uloom Pretoria.[221] Darul Uloom Qadaria Ghareeb Nawaz (New Castle) is one of the leading Madarsa of the mission which was founded in 1997 at Lady smith by Maulana Syed Muhammad Aleemuddin.[222] Jamia Imam Ahmed Raza Ahsanul Barkaat was established in 2007. All these institutions have focused more on defending Sufi beliefs from Deobandis. Debates and Munazaras are common features of these institutions[223][218]
In Durban, the movement run Durban's largest mosque, the Juma Mosque which is also known as Grey Street mosque.[224] The Sunni community celebrates Mawlid un Nabi and observes anniversaries of Sufis in association with various Sufi orders.[225]
In Mauritius, the movement[226] forms majority population.[227] Muhammad Abdul Aleem Siddiqi established the movement in Mauritius. World Islamic Mission (WIM), Halqa-e-Qadria Ishaat-e-Islam and Sunni Razvi Society founded by Muhammad Ibrahim Siddiqui in 1967 and Jummah Mosque (Mauritius) (1852) at Port Louis are some of the notable centers of the movement.[227][228]
Europe, United States and Canada
In United States and Canada, the movement has found a strong following among Muslims of South Asian and in some cities it has significant presence. Two notable madrasas are Al-Noor Masjid in Houston, Texas and Dar al-Ulum Azizia, in Dallas.[229][230] Allama
In Netherland, the Surinamese community has 25 mosques which are affiliated to the World Islamic Mission and have a Hanafi Barelvi orientation. Prominent centers of the mission in Netherland are Jamia Taibah Mosque Amsterdam, Netherlands,[231] Jamia Anwaar-e-Qoeba Masjid, Utrecht, Madinatul Islam College, The Haugue, Masjid Anwar-e-Madina, Eindhoven, Masjid Gulzar-e-Madina, Zwolle, Masjid Al firdaus, Lelystad, Al Madina Masjid, Den Haag, Netherlands.[232]
In Norway, the WIM established another large mosque named, Jam-e-Mosque in Oslo, Norway in 1980. The mosque in Åkebergveien is the headquarters of World Islamic Mission, one of the biggest Muslim congregations in Norway. It is second largest mosque in Norway. Central Jam-e-Mosque was the first purpose-built mosque in Norway.[235]
The Sunni missionary organization Dawat-e-Islami (D.I) established twelve centers in Greece and seven in Spain which are being used as mosque and madrasas.[236] In Athens, D.I has established four centers.[237]
Sri Lanka
Muslims generally follow Sufi traditions in Sri Lanka. The Al-Fassi family|Fassiya ash Shazuliya tariqa, which has its headquarters in Ummu Zavaya in M.J.M. Laffir mawatha, Colombo, supported by the Al-Fassi family in the 1870s, is the most prevalent Sufi order among the Sri Lankan Muslims followed by Aroosiyathul qadiriya.
In the pre-independence period the two largest Sri Lankan Sufi orders were associated with rival Muslim gem-trading families and ethnic associations in the west coast region, the Qadiriya order allied with N.D.H. Abdul Gaffoor and the All Ceylon Muslim League, and the Shazu-liya order supporting M. Macan Markar and the All Ceylon Moors Association (Wagner 1990, 8385).[238][239] Sri Lankan Moors also share with their co-religionists across South Asia a devotion to Sufi saints (avuliyā) and an engagement with local chapters of Sufi orders (tāriqā). Two most widely popular Sufi saints are Abd’al Qādir Jīlanī (d.1166 C.E., buried in Baghdad) and Hazrat Shahul Hamid (d. 1579 C.E., buried in Nagoor [Nagore], on the Tamil nadu coast near Nagapattinam).[240]
Sunni scholar Muhammad Abdul Aleem Siddiqi built Hanafi Masjid in Colombo for Sri Lankan Muslims.[241] Sri Lankan Sufi Sunnis identify with organizations such as Hubbul Awliya (Love of the Saint) and Muslims across the island who loosely identify themselves as Ahlus Sunnah wa Jamaat (traditional Muslims) which that connotes the more saint-friendly Barelvi movement (versus the Deobandi)identity in North India.[239]
The annual festival cycle at the Badriya Mosque still commemorates familiar saints such as Abdul Qadir Jilani, Ahmed Rifai, and Shahul Hamid of Nagoor, as well as the popular Tangal from Androth, Abdul Rashid.[238] Dawatagaha Juma Masjid, Masjid Al Maqbool, Kupiyawatte Jumuah Masjid and Mardana Jumuah Masjid are notable mosques in Colombo. While Masjid Al Badriyeen, Nawala, Talayan Bawa Masjid Ratmalana are some other notable mosques outside Colombo. Missionary organisation Dawat-e-Islami is also actively working in various parts of the Sri Lanka.[242]
Relations with other Muslim movements
The Ahle Sunnat Barelvi movement's relations with Sunni Sufi scholars from various countries have been cordial. The only movements which the Ahle Sunnat Barelvi movement has no relations with are Wahabis/Deobandis. Wahabis/Deobandis were declared to be the enemies of Ahle Sunnah Wal Jama'ah during the 2016 international conference on Sunni Islam in Grozny.[243]
2016 international conference on Sunni Islam in Grozny
The scholars who followed Ahle Sunnat wal Jamaat from India and Pakistan namely
The conference definition stated:"
Wahabism have been strained; Scholars of Ahle Sunnat declared Deoband's founders and Ahl-e-Hadith scholars as "Gustakh-e-Rasool" (the one who blasphemes against the prophet) and infidels and apostates due to their certain writings found to be against Muhammad.[247]Opposition to terrorism
They opposes South Asian Deobandi
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."[251]In 2009, Islamic scholar Sarfraz Ahmed Naeemi issued a fatwa denouncing suicide bombings[252] and criticized Taliban leader Sufi Muhammad by saying that 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", and was later killed by a suicide bomber.[253] In India, the Sunni Barelvi community has issued of a fatwa against terrorism, with concerns expressed over activities of Wahabis in New Delhi at All India Sunni Conference in Feb 2016.[254]Notable scholars
- Abdul Hamid Qadri Badayuni (1898–1970)
- Ahmad Saeed Kazmi (1913–1986)
- Ahmed Raza Khan Barelvi (1856–1921) – a Islamic revivalist who was founder of the Barelvi movement[255]
- Sibtain Raza Khan (died 2015)
- Kaif Raza Khan - Islamic scholar
- Akhtar Raza Khan (1941–2018) – former grand mufti and chief islamic justice of India
Ameen Mian Qaudri(born 1955)- Amjad Ali Aazmi (1882–1948)
Arshadul Qaudri(1925–2002)- Asjad Raza Khan (born 1970) – said to be Qadi Al-Qudaat (chief Islamic justice) of India.[256][257]
- Ghulam Ali Okarvi (1919–2000)
- Hamid Raza Khan (1875–1943)
- Hamid Saeed Kazmi (born 1957)
- Ilyas Qadri (born 1950) – main leader of Dawat-e-Islami.[258]
- Jamaat Ali Shah (1834–1951) – President of All India Sunni Conference
- Kaukab Noorani Okarvi (born 1957)
- Khadim Hussain Rizvi (1966–2020)[262]
Maulana Sardar Ahmad(1903–1962)- Mohammad Abdul Ghafoor Hazarvi (1909–1970) — Jamiat Ulema-e-Pakistan
- Muhammad Arshad Misbahi (born 1968)
- Muhammad Fazal Karim (1954–2013)
Muhammad Fazlur Rahman Ansari(1914–1974) Muhammad Karam Shah al-Azhari (1918–98) – author of Tafsir Zia ul Quran(1995) and Zia un Nabi Muhammad Muneeb ur Rehman(born 1945)- Muhammad Muslehuddin Siddiqui (1918–1983)
Muhammad Raza Saqib Mustafai (born 1972)[263] Muhammad Shafee Okarvi (1930–1984) — founder of Jamaat Ahle Sunnat Muhammad Waqaruddin Qadri(1915–1993) – former Mufti-e-Azam Pakistan- Mustafa Raza Khan Qadri (1892–1981)
- Naeem-ud-Deen Muradabadi (1887–1948)
- Naseeruddin Naseer Gilani (1949–2009)
- Qamaruzzaman Azmi (born 1946)
- Sarfraz Ahmed Naeemi (1948–2009)
- Shah Ahmad Noorani (1926–2003) — founder of World Islamic Mission in 1972
- Shakir Ali Noori (born 1960)
- Shamsul-hasan Shams Barelvi (1917–1997)
Shihabuddeen Ahmed Koya Shaliyathi(1885–1954) Syed Faiz-ul Hassan Shah(1911–1984) – President of Jamiat-e-Ulema, Pakistan Syed Mohammed Madni Ashraf(born 1938) Syed Mohammed Mukhtar Ashraf(died 1996)- Syed Shujaat Ali Qadri (1941–1993) – judge Federal Shariat Court, Pakistan
- Yaseen Akhtar Misbahi – director, Darul Qalam, New Delhi
- Ziaul Mustafa Razvi Qadri (born 1935) – Muhaddis al-Kabeer, present Deputy Chief Islamic Justice of India (Deputy Grand Mufti of India)
Notable organizations
Pakistan
In Pakistan, prominent Sunni Barelvi religious and political organizations include:
- Dawat-e-Islami[264]
- Jamaat Ahle Sunnat
- Jamiat Ulema-e-Pakistan
- Majlis-e-Tahaffuz-e-Khatme Nabuwwat – The Assembly to Protect the End of Prophethood
- Sunni Ittehad Council
- Sunni Tehreek
Tehreek-e-LabaikIn India
In the United Kingdom
In Bangladesh
In South Africa
- Sunni Razvi Society
- Imam Mustafa Raza Research Centre,[267] Durban, South Africa
Main institutions
India
- Al Jamiatul Ashrafia, Uttar Pradesh, India
- Al-Jame-atul-Islamia, Raunahi
Jamia Al Barkaat Aligarh, Aligarh Jamia Amjadia Rizvia, Ghosi- Jamiatur Raza, Bareilly
- Manzar-e-Islam, Bareilly
- Markazu Saqafathi Sunniyya[268]
- Jamia Nizamia, Hyderabad
Pakistan
- Aleemiyah Institute of Islamic Studies
- Hizbul Ahnaf
Jamia Amjadia RizviaKarachi- Ashraf ul Madaris, G.T Road, Okara, Punjab, Pakistan
- Jamia Naeemia Lahore
- Jamia Nizamia Ghousia Wazirabad
- Jamia-tul-Madina
Bangladesh
Mauritius
United Kingdom
Republic of Ireland
Singapore
South Africa
Sri Lanka
See also
- Pakistan Movement
Islamic Republic of Pakistan- Bibliography of Barelvi movement
- Islam in India
- Islam in Pakistan
- Islamic schools and branches
- Schools of Islamic theology
- List of Muslim philosophers
- List of Pakistani poets
List of Urdu-language poetsNotes
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References
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