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Barelvi movement
Ideology and influences
Ahl al-Sunnah wal-Jama'ah Hanafi fiqh Shafi'i fiqh Maturidi theology Ash'ari theology
Key figures
Ahmed Raza Khan Barelvi Hassan Raza Khan Naeem-ud-Deen Muradabadi Hamid Raza Khan Jamaat Ali Shah Mustafa Raza Khan Qadri Maulana Abdul Hamid Qadri Badayuni Mohammad Abdul Ghafoor Hazarvi Ahmad Saeed Kazmi Amjad Ali Aazmi Ziaul Mustafa Razvi Qadri Akhtar Raza Khan
History/Movement
All India Sunni Conference Majlis-e-Tahaffuz-e-Khatme Nabuwwat
Notable Scholars
Past Shah Turab ul Haq Muhammad Fazlur Rahman Ansari Khwaja Qamar ul Din Sialvi Shah Ahmad Noorani Abdul Sattar Khan Niazi Arshadul Qaudri Syed Shujaat Ali Qadri Shamsul-hasan Shams Barelvi Maulana Ziauddin Madani Muhammad Alauddin Siddiqui Muhammad Shafee Okarvi Muhammad Waqaruddin Qadri Akhtar Raza Khan Khadim Hussain Rizvi Muhammad Arshad Misbahi Yaseen Akhtar Misbahi Present Qamaruzzaman Azmi Ameen Mian Quadri Syed Shujaat Ali Qadri Hamid Saeed Kazmi Muhammad Raza Saqib Mustafai Kanthapuram A. P. Aboobacker Musliyar Ziaul Mustafa Razvi Qadri Sibtain Raza Khan Asjad Raza Khan Ilyas Qadri
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Jama'at Raza-e-Mustafa Dawat e Islami Mohiuddin Trust World Islamic Mission Jamiat Ulema-e-Pakistan Jamaat Ahle Sunnat Sunni Tehreek Tanzeem-ul-Madaris Sunni Ittehad Council Sunni Students' Federation Aalmi Tehreek-e-Namoos-e-Risalat Majlis-e-Tahaffuz-e-Khatme Nabuwwat Central Jamaat-e Ahl-e Sunnat Tanzeem ul Madaris Raza Academy Dargah-e-Ala Hazrat All India Sunni Jem-iyyathul Ulama All India Ulema and Mashaikh Board Muslim Charity Tehreek-e-Labbaik Pakistan Idara-e-Shariah
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Sunni Barelvi (Template:Lang-ur, Barēlwī, Urdu pronunciation: [bəreːlʋi]) is a revivalist movement following the Sunni Hanafi school of jurisprudence, with over 200 million followers in South Asia and in parts of Europe, America and Africa.

The movement drew inspiration from the Sunni Sufi doctrines of Shah Abdur Rahim (1644-1719) founder of Madrasah-i Rahimiyah, Shah Abdul Aziz (1746 –1824) and Fazl-e-Haq Khairabadi (1796 – 1861) founder of Khairabad School. The movement emphasizes personal devotion to Allah and the prophet of Islam Muhammad, adherence to Sharia, and Sufi practices such as veneration of saints. Because of this, they are often called Sunni Sufis. Imam Aḥmad Raẓā Khān Barelvi (1856–1921) who was a Sunni Sufi scholar and reformer in north India wrote extensively in defense of the Prophet Muhammad and Sufi practices and became the leader of a movement called “Ahl-i Sunnat wa Jamàat”.

Etymology

The name derives from the north Indian town of Bareilly, the hometown of its founder and main leader Ahmed Raza Khan (1856–1921). Although Barelvi is the commonly used term, the followers of the movement often prefer to be known by the title of Ahle Sunnat wa Jama'at (Template:Lang-ur) or as Sunnis, a reference to their perception as forming an international majority movement. To its followers, the movement is the Ahle Sunnat wal Jama'at, or "People of the traditions 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-i Hadith, Salafis and Darul Uloom Nadwatul Ulama followers. Ahmad Raza Khan and his supporters never used the term 'Barelvi' to identify themselves or their movement; they saw themselves as Sunni Muslims defending traditional Sunni beliefs from deviations. Only later was the term 'Barelvi' used. The Barelvi movement is named after the town of Bareilly, India, from where this movement was originated.

History

The Barelvi movement became known as Barelvi due to their leader Ahmad Raza Khan who established Islamic schools in 1904 with the Manzar-e-Islam. The Barelvi movement formed as a defense of the traditional mystic practices of South Asia, which it sought to prove and support.

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 as heretical, radical, and counter to the Islamic values.

In contrast with the Deobandi movement, the Barelvis showed unequivocal support for the Movement for Pakistan. In the aftermath of the 1948 Partition, they formed an association to represent the movement in Pakistan, called Jamiyyat-u Ulam-i Pakistan (JUP). Like ulema of the Deobandi and Ahl-i Hadith movements, Barelvi ulema have advocated application of sharia law across the country.

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.

Presence

India Today estimated that over two-thirds of Muslims in India adhere to the Barelvi movement, and The Heritage Foundation, Time and The Washington Post gave similar assessments for the vast majority of Muslims in Pakistan. Political scientist Rohan Bedi estimated that 60% of Pakistani Muslims are Barelvis. Barelvis form a majority in the Punjab, Sindh and Azad Kashmir regions of Pakistan.

The majority of people in the United Kingdom of Pakistani and Kashmir origin are descended from immigrants from Barelvi-majority areas. The Barelvi movement in Pakistan has received funding from Barelvis 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.

Beliefs

Like other Sunni Muslims, Barelvis base their beliefs on the Quran and Sunnah and believe in monotheism and the prophethood of Muhammad. Although Barelvis may follow any one of the Ashari and Maturidi schools of Islamic theology and one of the Hanafi, Maliki, Shafi'i and Hanbali madhhabs of fiqh in addition to optionally choosing from one of the Sunni Sufi orders like the Qadiri, Chishti or the Suhrawardi tariqas, most Barelvis in South Asia follow the Maturidi school of Islamic theology and the Hanafi madhhab of fiqh.

Positions

Several beliefs and practices differentiate the Barelvi movement from others (particularly Deobandis, Wahhabis, and Salafis), including beliefs in Nur Muhammadiyya (Light of Muhammad(PBUH)), Hazir-o-Nazir (Multipresence of Muhammad(PBUH)), the knowledge of Prophet Hazrat Muhammad(PBUH), and the intercession of Muhammad(PBUH).

Light of Muhammad(PBUH) (Nur Muhammadiyya)

A central doctrine of Barelvi is that Prophet Hazrat Muhammad(PBUH) is both human and light. Hazrat Muhammad's(PBUH) physical birth was preceded by his existence as a light which predates creation. The primordial reality of Muhammad(PBUH) existed before creation, and God created for the sake of Prophet Muhammad(PBUH). Adherents of this doctrine believe that the word Nur (light) in the Quran5:15 refers to Prophet Hazrat Muhammad(PBUH).

Sahl al-Tustari, the ninth-century Sufi Quran commentator, describes the creation of Hazrat Muhammad's(PBUH) primordial light in his tafsir. Mansur Al-Hallaj (al-Tustari's student) affirms this doctrine in his book, Ta Sin Al-Siraj:

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 , this being a tree at which the knowledge of every person reaches its limit.

When there shrouded the lote tree that which shrouded . This means: "that which shrouded" the lote tree (ay mā yaghshā al-shajara) was from the light of Prophet Hazrat Muḥammad(PBUH) 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 in firmness (thabāt) for the influx (mawārid) which he received .

According to Stūdīyā Islāmīkā, all Sufi orders are united in the belief in the light of Prophet Hazrat Muhammad(PBUH).

Multipresence of Prophet Hazrat Muhammad(PBUH) (Hazir o Nazir)

Another central Barelvi doctrine is that Prophet Hazrat Muhammad(PBUH) can witness and be present in multiple places at the same time (Hazir o Nazir). The doctrine appears in Sufi works predating Barelvi, 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 Hazrat Muhammad(PBUH). Proponents of this doctrine assert that the term Shahid (witness) in the Quran (33:45, 4:41) refers to this ability of Prophet Hazrat Muhammad(PBUH), and cite hadiths to support it.

Prophet Muhammad's(PBUH) Knowledge of the Unseen (Ilm e Ghaib)

A fundamental Barelvi belief is that Hazrat Muhammad(PBUH) has knowledge of the unseen, which is attained from God (ata'e) and is not equal to God's knowledge. This relates to the concept of Ummi as mentioned in the Quran (7:157). Barelvis do not interpret this word as "unlettered" or "illiterate", but "untaught". Hazrat Muhammad(PBUH) learns not from humankind, but from God; his knowledge is universal, encompassing the seen and unseen realms. This belief predates the Barelvi movement, and is found in Sufi books such as Rumi's Fihi Ma Fihi:

Hazrat Muhammad(PBUH) is not called "unlettered" because he was incapable of writing or reading. He is called "unlettered" 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 does not possess?

Intercession of Prophet Hazrat Muhammad(PBUH)

A fundamental belief of those within the Barelvi movement is that Hazrat Muhammad(PBUH) helps in this life and in the afterlife. According to this doctrine, God helps through Hazrat Muhammad(PBUH) (Tawassul). Sunni Muslims of the Barelvi movement believe that any ability that Hazrat Muhammad(PBUH) has to help others is from God, who helps through Hazrat Muhammad(PBUH). The help received from Prophet Muhammad(PBUH) is therefore considered God's help. Sunni Muslims of the Barelvi movement also commonly say Ya Rasool Allah ('O Messenger of Allah'), addressing the Islamic Prophet Muhammad(PBUH) in the present tense with the belief that he is able to listen. Sunni Muslims of the Barelvi movement believe that Hazrat Muhammad(PBUH) is a Rahmah (mercy) to all creation as mentioned in the Quran 21:107. Hazrat Muhammad(PBUH) therefore is a means by which God expresses his attribute, Ar-Rahman, to creation. Proponents of this belief look to the Quran 4:64 as a proof that God prefers to help through Hazrat Muhammad(PBUH).

They also believe that in the afterlife, on the day of judgement, Hazrat Muhammad(PBUH) will intercede on the behalf of his followers and God will forgive his nation of sins and allow them to enter Jannah (paradise).

The belief of Hazrat Muhammad(PBUH) providing support and help is a common theme within classical Sufi literature. An example of this can be found in Fariduddin Attar's book The Conference of the Birds in which he details the story of a Shaykh, named Sam'an, who travels to Rome where he falls deeply in love with a Christian woman. The woman after seeing his state commands him to do acts forbidden in Islam to prove himself to her and the Shaykh begins to drift away from Islam. Concerned disciples and friends of the Shaykh decide to go to Makkah to pray for the Shaykh and make many supplications for him. One of them has a vision of Prophet Hazrat Muhammad(PBUH) who says: I have loosed the chains which bound your sheikh - your prayer is answered, go. They return to Rome to find that Shaykh Sam'an has returned to Islam and that the Christian woman whom he loved had also become a Muslim.

The belief of Prophet Hazrat Muhammad(PBUH) interceding 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(PBUH) saying to him, "O 'Utbi, rejoin our brother the Bedouin and announce him the good news that God has pardoned him!"

Practices

• Public celebration of Prophet Muhammad's(PBUH) birthday
• Veneration of dead and living saints. This consists of the intervention of an ascending, linked and unbroken chain of holy persons claimed to reach ultimately to Hazrat Muhammad(PBUH) who Barelvis believe intercede on their behalf with God.
• Visiting the tombs of Hazrat Muhammad(PBUH), his companions and pious Muslims, an act Barelvis believe is supported by the Quran, Sunnah and the acts of the companions but which others call "shrine-worshipping" and un-Islamic.
• 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.
• Letting the beard grow. The four schools of fiqh genrally (with the exception of the Shafi school of fiqh) consider it unlawful to trim a beard less than a fistful length.

Barelvis and Sufi tradition

Sufism is a fundamental aspect of Barelvi. Ahmad Raza Khan Barelvi was part of the Qadri tariqa and pledged bay'ah (allegiance) to Sayyid Shah Al ur-Rasul Marehrawi. Ahmad Raza Khan Barelvi instructed his followers in Sufi beliefs and practices. Traditional Sufi practices, such as devotion to Prophet Hazrat Muhammad(PBUH) and the veneration of walis, remain an integral part of the movement (which defended the Sufi status quo in South Asia. Barelvi was at the forefront of defending Sufi doctrines such as the celebration of the birth of Prophet Hazrat Muhammad(PBUH) and Urs, pilgrimages to wali tombs, and tawassul. According to The Columbia World Dictionary of Islamism, Barelvis are often called "Sufi" because of their mystic practices but have little in common with classical Sufism. Other sources say that Barelvis uphold traditional Sufi beliefs, practices, and identity.

Relations with other movements

Since Barelvi was formed in reaction to the reformist Deobandi movement, relations between the two groups have been strained; Barelvi founder Ahmad Raza Khan declared Deobandis infidels and apostates. Relations with other South Asian Muslim movements have been somewhat better. Leaders of the Barelvi and Ahl-i Hadith movements in the Kashmir Valley denied animosity between the groups in mid-2012, saying that Kashmiris can no longer afford sectarian strife after two decades of war.

R. Upadhyay and Rajesh T. Krishnamachari of the India-based South Asia Analysis Group (SAAG) denied that Barelvism and Deobandism are mutually tolerant. According to the SAAG analysis, the "Deobandi-Barelvi rivalry is also known to be rooted to their ethnic rivalry."

Conflicts with the Taliban

Barelvi opposes South Asian Taliban movements, organising rallies and protests in India and Pakistan and condemning what they view as unjustified sectarian violence. The Sunni Ittehad Council (SIC), an alliance of eight Sunni organizations, launched the Save Pakistan Movement to slow Talibanisation. Calling the Taliban a product of global anti-Islamic conspiracies, SIC leaders accused the Taliban of playing into the hands of the United States to divide Muslims and degrade Islam. Supporting this movement, Pakistani 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."

In 2009, Islamic scholar Sarfraz Ahmed Naeemi issued a fatwa denouncing suicide bombings 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.

Sectarian violence

Analysts and journalists have conflicting opinions about the underlying nature of Barelvi. Some describe the movement as moderate and peaceful; others describe it as affected by intolerance and radicalism, similar to other regional Islamic movements. "Staunch Barelvis" have been criticized for their excessive use of excommunication (takfir) against opponents, creating hatred and violence in the Muslim community.

During the 1990s and 2000s, sporadic violence resulted from disputes between Barelvis and Deobandis over control of Pakistani mosques. The conflict came 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 celebrating Muhammad's birthday killed 57 people, including several Sunni Tehreek leaders. Sunni Tehreek activists attempted to seize a Karachi mosque in April 2007, opening fire on the mosque and its worshipers; one person was killed and three were injured. Militants believed to be affiliated with the Taliban and Sipah-e-Sahaba attacked Barelvis celebrating Mawlid in Faisalabad and Dera Ismail Khan on 27 February 2010, sparking tensions between the groups.

Stand on blasphemy laws

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. Over five hundred Barelvi scholars supported Qadri and a boycott of Taseer's funeral. According to Time magazine, Sunni Tehreek rewarded Qadri's family and threatened Taseer's family. Supporters attempted to prevent police from bringing Qadri to an anti-terrorism court. In 2014, a Sunni mosque was built in Islamabad; named after Qadri, it became popular and began raising funds to expand. A Pakistani Christian woman, Asia Bibi, was acquitted of blasphemy in a landmark 2018 Supreme Court decision. The ruling prompted Barelvis led by Khadim Hussain Rizvi to demonstrate in Karachi, Lahore, Peshawar and Multan, and clashes with police were reported. Muhammad Afzal Qadri (a TLP leader) said that the three Supreme Court judges "deserve to be killed", and Islamabad's Red Zone was sealed off by police. Rizvi demanded that Bibi be punished for blasphemy under Pakistan's penal code: "Our sit-in will go on until the government accepts our demand". Arrested on 23 November 2018 with other TLP leaders, he was released on bail in May 2019.

Persecution

Barelvis have been targeted and killed by radical Deobandi groups in Pakistan such as the TTP, SSP, LeJ, etc. Suicide attacks, vandalism and destruction of sites considered holy to those in the Barelvi movement have been perpetrated by Deobandi extremist groups. This includes attacks, destruction and vandalism of Data Darbar in Lahore, Abdullah Shah Ghazi's tomb in Karachi, Khal Magasi in Balochistan, and Rahman Baba's tomb in Peshawar. The murder of various Barelvi leaders have also been committed by Deobandi terrorists.

Barelvi clerics claim that there is a bias against them by various Pakistani establishments such as the DHA, who tend to appoint Deobandi Imams for mosques in their housing complexes rather than Barelvi ones. Historical landmarks such as Badshahi Masjid also have Deobandi Imams, which is a fact that has been used as evidence by Barelvi clerics for bias against Barelvis in Pakistan. The Milade Mustafa Welfare Society has asserted that the Religious Affairs Department of DHA interferes with Human Resources to ensure that Deobandi Imams are selected for mosques in their housing complex.

In 2021, the Pakistani government officially banned the Tehreek-e-Labbaik Pakistan and is severely cracking down on Sunni Muslim political voices of the Barelvi movement. Deobandi political parties like Jamiat Ulema-e-Islam (F), however, are still freely operating and even supported by elements within the Pakistani government.

Notable scholars

• Abdul Hamid Qadri Badayuni (1898–1970)
• Ahmad Saeed Kazmi (1913–1986)
• Ahmed Raza Khan Barelvi (1856–1921) – a reformer who was founder of the Barelvi movement
• Akhtar Raza Khan (1941–2018) – former Grand Mufti and Chief Islamic Justice of India
• Ameen Mian Qaudri (b.1955)
• Amjad Ali Aazmi (1882–1948)
• Arshadul Qaudri (1925–2002)
• Asjad Raza Khan (b.1970) – said to be Qadi Al-Qudaat (chief Islamic justice) of India.
• Hamid Raza Khan (1875–1943)
• Hamid Saeed Kazmi (b.1957)
• Ilyas Qadri (b.1950) – main leader of Dawat-e-Islami.
• Jamaat Ali Shah (1834–1951) – President of All India Sunni Conference
• Kanthapuram A.P. Aboobacker Musliyar (b.1931) – said to be Grand Mufti of India
• Kaukab Noorani Okarvi (b.1957)
• Khadim Hussain Rizvi (1966–2020)
• Maulana Sardar Ahmad (1903–62)
• Mohammad Abdul Ghafoor Hazarvi (1909–70) — Jamiat Ulema-e-Pakistan
• Muhammad Arshad Misbahi (b. 1968)
• Muhammad Fazal Karim (1954–2013)
• Muhammad Fazlur Rahman Ansari (1914–74)
• Muhammad Karam Shah al-Azhari (1918–98) – author of Tafsir Zia ul Quran (1995) and Zia un Nabi
• Muhammad Muneeb ur Rehman (b.1945)
• Muhammad Muslehuddin Siddiqui (1918–83)
• Muhammad Raza Saqib Mustafai (b.1972)
• Muhammad Shafee Okarvi (1930–84) — founder of Jamaat Ahle Sunnat
• Muhammad Waqaruddin Qadri (1915–93) – former Mufti-e-Azam Pakistan
• Mustafa Raza Khan Qadri (1892–1981)
• Naeem-ud-Deen Muradabadi (1887–1948)
• Naseeruddin Naseer Gilani (1949–2009)
• Qamaruzzaman Azmi (b.1946)
• Sarfraz Ahmed Naeemi (1948–2009)
• Shah Ahmad Noorani (1926–2003) — founder of World Islamic Mission in 1972
• Shakir Ali Noori (b.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 (b. 1938)
• Syed Mohammed Mukhtar Ashraf (d.1996)
• Syed Shujaat Ali Qadri (1941–93) – judge Federal Shariat Court, Pakistan
• Yaseen Akhtar Misbahi – director, Darul Qalam, New Delhi
• Ziaul Mustafa Razvi Qadri (b.1935) – Muhaddis al-Kabeer, present Deputy Chief Islamic Justice of India (Deputy Grand Mufti of India)

Notable organizations

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

• Dawat-e-Islami
• 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-Labaik

In India

• All India Ulema and Mashaikh Board
• Jama'at Raza-e-Mustafa
• Karwan-I-Islami
• Muslim Jamaat
• Muslim Students Organisation
• Raza Academy
• Samastha Kerala Jamiyyathul Ulama

In Bangladesh

Anjuman-E-Rahmania Ahmadia Sunnia Trust

Main institutions

India

• Al Jamiatul Ashrafia, Uttar Pradesh, India
• Al-Jame-atul-Islamia, Raunahi
• Jamia Al Barkaat Aligarh, Aligarh
• Jamia Amjadia Rizvia, Ghosi
• Jamia Nizamia, Hyderabad
• Jamiatur Raza, Bareilly
• Manzar-e-Islam, Bareilly
• Markazu Saquafathi Sunniyya, Kerala

Pakistan

• Aleemiyah Institute of Islamic Studies
• Jamia Amjadia Rizvia Karachi
• Jamia Naeemia Lahore
• Jamia Nizamia Ghousia Wazirabad
• Jamia-tul-Madina

Bangladesh

• Jamia Ahmadiyya Sunnia Kamil Madrasa
• Quaderia Taiyebia Alia Kamil Madrasah

United Kingdom

• Jamia Al-Karam

Republic of Ireland

• Al-Mustafa Islamic Cultural Centre Ireland

See also

• Deobandi
• Blasphemy in Pakistan
• Islam in India
• Islam in Pakistan
• Islamic schools and branches
• Schools of Islamic theology

Notes

1. "Barelvi - Oxford Reference". oxfordreference.com. Retrieved 24 September 2014.
2. ^ Bedi, Rohan (April 2006), Have Pakistanis Forgotten Their Sufi Traditions? (PDF), Singapore: International Centre for Political Violence and Terrorism Research at Nanyang Technological University, p. 3, archived from the original (PDF) on 2 November 2013
3. Introduction of Ahle Sunnat wal Jama'at (Sawad E Azam Ahl E Sunnat Wal Jama'at Aqaed W Mamulat) by Yaseen Akhtar Misbahi, published by Darul Qalam, Delhi 2014
4. John L. Esposito, ed. (2014). "Ahl al-Sunnah wa'l-Jamaah". The Oxford Dictionary of Islam. Oxford: Oxford University Press.
5. ^ Netton, Ian (19 December 2013). Encyclopedia of islam. Routledge. p. 88. ISBN 9780813543451.
6. ^ Elizabeth Sirriyeh (9 January 2014), Sufis and Anti-Sufis: The Defence, Rethinking and Rejection of Sufism in the Modern World, RoutledgeCurzon, p. 49, ISBN 9781136812767
7. https://link.springer.com/referenceworkentry/10.1007%2F978-94-024-1267-3_1951
8. Illustrated Dictionary of the Muslim World, pg. 113. Marshall Cavendish, 2011. ISBN 9780761479291
9. Globalisation, Religion & Development, pg. 53. Eds. Farhang Morady and İsmail Şiriner. London: International Journal of Politics and Economics, 2011.
10. 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.
11. Rowena Robinson, Tremors of Violence: Muslim Survivors of Ethnic Strife in Western India, pg. 191. Thousand Oaks: Sage Publications, 2005. ISBN 0761934081
12. 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.
13. ^ C. T. R. Hewer; Allan Anderson (2006). Understanding Islam: The First Ten Steps. Hymns Ancient and Modern Ltd. p. 204. ISBN 978-0-334-04032-3.
14. ^ Riaz 2008, p. 123: "...were advanced by Imam Ahmad Reza Khan of Bareilly in 1906 as the original form of Islam and as the alternative to the austere path of the Deobandis."
15. Geaves 2006: 148
16. Khaled Ahmed, The Barelvi pushback. The Indian Express, 28 January 2017. Retrieved 14 August 2017.
17. Bad Moon Rising. The Economist, 14 April 2016. Retrieved 14 August 2017.
18. 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
19. Barbara D. Metcalf, Islam in South Asia in Practice, pg. 342. Princeton: Princeton University Press, 2009.
20. Roy & Sfeir 2007, p. 92 "...as distinct from the reformist construction of Deoband."
21. Gregory C. Doxlowski. Devotional Islam and Politics in British India: Ahmad Raza Khan Barelwi and His Movement, 1870–1920. Journal of the American Oriental Society, Oct–Dec 1999.
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23. Riaz 2008, p. 91.
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References

• Riaz, Ali (2008). Faithful Education: Madrassahs in South Asia. Rutgers University Press. ISBN 978-0-8135-4345-1.
• Geaves, Ron (2006). "Learning the lessons from the neo-revivalist and Wahhabi movements: the counterattack of the new Sufi movements in the UK". In Malik, Jamal; Hinnells, John R. (eds.). Sufism in the West. Routledge. pp. 142–157. ISBN 9780415274074.
• Jones, Kenneth W. (1989). Socio-Religious Reform Movements in British India, Part 3. Vol. 1. Cambridge University Press. ISBN 9780521249867.
• Malik, Jamal, ed. (2008). Madrasas in South Asia: Teaching terror?. Routledge. ISBN 9780415442473.
• Roy, Olivier; Sfeir, Antoine (2007). The Columbia World Dictionary of Islamism. Columbia University Press. ISBN 978-0-231-14640-1.
• Sanyal, Usha (2008). "Ahl-i Sunnat Madrasas: the Madrasa Manzar-i Islam, Bareilly, and Jamia Ashrafiyya, Mubarakpur". In Malik, Jamal (ed.). Madrasas in South Asia: Teaching terror?. Routledge. pp. 23–44. ISBN 9780415442473.
• Sanyal, Usha (2005). Ahmed Riza Khan Barelwi: In the Path of the Prophet. Makers of the Muslim World. Oxford: Oneworld.
• Sirriyeh, Elizabeth (1999). Sufis and Anti-Sufis: The Defense, Rethinking and Rejection of Sufism in the Modern World. Routledge. ISBN 0-7007-1058-2.
• Sirriyeh, Elizabeth (2004). "Sufi Thought and its Reconstruction". In Taji-Farouki, Suha; Nafi, Basheer M. (eds.). Islamic Thought in the Twentieth Century. I.B. Tauris. pp. 104–127. ISBN 1-85043-751-3.

External links

• Islamic Academy
• Ahlesunnat Network Pakistan
• Kanzuliman Foundation
• Sunni.org.uk

v t e Ahmed Raza Khan
Major works	Kanzul Iman Fatawa-i Razawiyya Husamul Haramain Al-Istimdad
Family	Raza Ali Khan (grandfather) Naqi Ali Khan (father) Hassan Raza Khan (brother) Hamid Raza Khan (elder son) Mustafa Raza Khan Qadri (younger son) Muhammad Ibrahim Raza Khan Qadri Razvi (grandson) Rehan Raza Khan (great-great-grandson) Akhtar Raza Khan (great-great-grandson) Asjad Raza Khan (great-great-great-grandson) Subhan Raza Khan (great-great-great-grandson) Tauqeer Raza Khan (great-great-great-grandson)
Legacy	Jama'at Raza-e-Mustafa Aala Hazrat Gate Ala Hazrat Haj House Aala Hazrat Degree College Imam Ahmed Raza Academy Madrasa Faiz-e-Raza Manzar-e-Islam Jamiatur Raza Ala Hazrat Express (via Ahmedabad) Ala Hazrat Express (via Bhildi) Raza Academy
Shrines	Dargah-e-Ala Hazrat Dargah Tajushshariya
Bibliographies	Bibliography of Ahmed Raza Khan Barelvi Ahmad Riza Khan Barelwi: In the Path of the Prophet Devotional Islam and Politics in British India: Ahmad Riza Khan Barelwi and His Movement In Search of the Divine
Festivals	Urs-e-Razavi Urs-e-Hamidi Urs-e-Noori

• Barelvi
• Sunni Islamic movements
• Bareilly
• 1904 establishments in India
• Ahmed Raza Khan Barelvi
• Sunni Islamic branches
• Hanafis
• Maturidis