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Barelvi (Template:Lang-ur, Barēlwī, Hindustani pronunciation: [bəreːlʋi]) is a movement following the Sunni Hanafi school of jurisprudence, 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 (1856–1921). 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 wa Jama'at, (Template:Lang-ur) or as Sunnis, a reference to their perception as forming an international majority movement.

The movement emphasizes personal devotion to the Islamic prophet Muhammad(Peace be upon him) and a synthesis of Sharia with Sufi practices such as veneration of saints. Because of this, they are often called Sufi. The movement later identified as "Barelvi" to differentiate itself from the Deobandi movement.

Etymology

The Barelvi movement is named after the town of Bareilly, India, from where this movement was originated.

To its followers, the Barelvi 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.

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 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.

The majority of Pakistani and Kashmir origin people in the United Kingdom are descended 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 and practices

Part of a series on
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
Institutions
India Jamiatur Raza Manzar-e-Islam Al Jamiatul Ashrafia Al-Jame-atul-Islamia Jamia Naeemia Moradabad Jamia-tul-Madina Al Madeena Islamic complex Markazu Saquafathi Sunniyya Jamia Nizamia Jamia Amjadia Razvia Madrasa Faizul Uloom Darul Huda Islamic University Jamia Shahbazia Madrasa-e-Aliya, Rampur Pakistan Hizbul Ahnaf Ashraf ul Madaris Jamia Nizamia Ghousia Aleemiyah Institute of Islamic Studies Jamia Naeemia Lahore Mohi-ud-Din Islamic University Mohi-ud-Din Islamic Medical College Dar-ul-Madinah Schools Minhaj University Lahore United Kingdom Al-Mustafa Islamic Cultural Centre Ireland Bangladesh Jamia Ahmadiyya Sunnia Kamil Madrasa Sri Lanka Madrasa Faiz-e-Raza South Africa Imam Ahmed Raza Academy Darul Uloom Pretoria
Notable Channels
Noor TV (UK) Madni Channel
Notable works
Kanzul Iman-Quran translation Tafsir Zia ul Quran Fatawa-e-Razvia Bahar-e-Shariat Husamul Haramain Zujajat al-Masabih Manaqib-al-Jaleela Zia un Nabi
Notable Organisations
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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Like other Sunni Muslims, Barelvis base their beliefs on the Quran and Sunnah and believe in monotheism and the prophethood of Muhammad(Peace be upon him). 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.

Beliefs regarding Muhammad(Peace be upon him)

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

• He is a human being but created from light.
• 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.

Practices

• Public celebration of Muhammad's (Peace be upon him) birthday.
• 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(Peace be upon him), who Barelvis believe intercede on their behalf with God.
• Visiting the tombs of Muhammad(Peace be upon him) (Peace be upon him), 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.
• Use of devotional music (Sfeir 2007, p. 339) harv error: no target: CITEREFSfeir2007 (help) and dhikr.
• 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.

Barelvis and Sufi tradition

According to The Columbia World Dictionary of Islamism, Barelvis are often called Sufi because of their mystic practices, although they have little in common with the Sufism of classical Islamic mystics. Other sources say that Barelvis upheld traditional Sufi beliefs and support the Sufi identity of the Barelvis.

Mosques

• North Manchester Jamia Mosque, UK North Manchester Jamia Mosque, UK
• The Manchester Central Mosque

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 Barelvis, went as far as to declare all Deobandis infidels and apostates.

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. Saying that Kashmiris can ill afford sectarian strife after two decades of bloodbath.

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.

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 entitled Devotional Islam and Politics in British India: Ahmad Raza Khan Barelwi and His Movement, 1870–1920, stated:

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 century—long 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.

Historically, relations between the Barelvi movement and the British administration of India 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."

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.

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."

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(Peace be upon him) 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 himself was killed by a suicide bomber.

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 affected by intolerance and radicalism in ways similar to other Islamic movements in the region.

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(Peace be upon him) 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.

Stand on Blasphemy Law

On 4 January 2011, the governor of Punjab, Salmaan Taseer, was assassinated by a member of the Barelvi group Dawat-e-Islami, Mumtaz Qadri, due to Taseer's opposition to the blasphemy law. Over five hundred scholars of the Barelvi movement voiced support for the crime and urged a boycott of Taseer's funeral. According to Time, Sunni Tehreek rewarded the assassin's family and threatened Taseer's family, while another Barelvi group abducted Taseer's son, Shahbaz Taseer. Supporters attempted to prevent police from bringing the perpetrator to an anti-terrorism court, blocking the way and cheering on the assassin. In 2014 a Sunni mosque was built in Islamabad named after Mumtaz Qadri, whose worshippers are Barelvis; as of 2014, the mosque was so popular that it started raising funds to double its capacity; however, during the same period, a number of Barelvi scholars condemned the assassination.

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.

Notable scholars

Early scholars

Present scholars

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
• Tehreek-e-Labaik
• Idara-tul-Mustafa
• Jamia Faridia Sahiwal
• Minhaj-ul-Quran

In India:

• Raza Academy

Main institutions

India

• Manzar-e-Islam, Bareilly, India
• Al Jamiatul Ashrafia, Uttar Pradesh, India
• Jamiatur Raza, Bareilly
• Manzar-e-Islam, Bareilly
• Al Jamiatul Ashrafia, Azamgarh
• Al-Jame-atul-Islamia, Mau
• Jamia Markazu Ssaquafathi Ssunniyya, Kerala
• Jamia Nizamia, Hyderabad

Pakistan

• Jamia Naeemia Lahore
• Jamia Amjadia Rizvia Karachi
• Jamia Nizamia Ghousia Wazirabad,
• Jamia-tul-Madina
• Jamia Faridia Sahiwal

United Kingdom

• Jamia Al-Karam
• Al-Mustafa Islamic Cultural Centre Ireland

See also

• Islam in India
• Islam in Pakistan
• Islamic schools and branches
• Nahdlatul Ulama, an Indonesian traditionalist movement formed in reaction to Wahabbism

Notes

1. "Barelvi - Oxford Reference". oxfordreference.com. Retrieved 24 September 2014.
2. Illustrated Dictionary of the Muslim World, pg. 113. Marshall Cavendish, 2011. ISBN 9780761479291
3. Globalisation, Religion & Development, pg. 53. Eds. Farhang Morady and İsmail Şiriner. London: International Journal of Politics and Economics, 2011.
4. 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. Rowena Robinson, Tremors of Violence: Muslim Survivors of Ethnic Strife in Western India, pg. 191. Thousand Oaks: Sage Publications, 2005. ISBN 0761934081
6. 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. ^ Understanding Islam: The First Ten Steps - C. T. R. Hewer - Google Books. Books.google.com.my. Retrieved 24 September 2012.
8. John L. Esposito, ed. (2014). "Ahl al-Sunnah wa'l-Jamaah". The Oxford Dictionary of Islam. Oxford: Oxford University Press. {{cite encyclopedia}}: Unknown parameter |subscription= ignored (|url-access= suggested) (help)
9. ^ Netton, Ian (19 December 2013). Encyclopedia of islam. Routledge. p. 88. Retrieved 11 April 2015.
10. ^ Roy, Oliver; Sfeir, Antoine (2007). The Columbia World Dictionary of Islamism. p. 92. They are often referred to as Sufi, because of their mystic practices, but have little in common with the Sufism of the classical Islamic mystics. {{cite book}}: |work= ignored (help)
11. ^ Roy, Oliver; Sfeir, Antoine (2007). The Columbia World Dictionary of Islamism. {{cite book}}: |work= ignored (help), page 92: "...as distinct from the reformist construction of Deoband."
12. ^ Riaz, Ali (2008). Faithful Education: Madrassahs in South Asia. Rutgers University Press. ISBN 978-0-8135-4345-1. {{cite book}}: Invalid |ref=harv (help), page 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."
13. Khaled Ahmed, The Barelvi pushback. The Indian Express, 28 January 2017. Accessed 14 August 2017.
14. Bad Moon Rising. The Economist, 14 April 2016. Accessed 14 August 2017.
15. Geaves 2006: 148
16. 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
17. Barbara D. Metcalf, Islam in South Asia in Practice, pg. 342. Princeton: Princeton University Press, 2009.
18. 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.
19. Barbara Daly Metcalf, Islamic revival in British India: Deoband, 1860–1900, pg. 312. Oxford: Oxford University Press, 2005. ISBN 9780195660494
20. Riaz 2008, p. 91. sfn error: multiple targets (2×): CITEREFRiaz2008 (help)
21. Riaz 2008, p. 76. sfn error: multiple targets (2×): CITEREFRiaz2008 (help)
22. Jaffrelot, Christophe, A History of Pakistan and Its Origins, pp. 224–225
23. Anti-Islam movie: Barelvi parties call for Western boycott. The Express Tribune, 5 October 2012.
24. Sandeep Unnithan and Uday Mahurkar (31 July 2008). "The radical sweep". India Today. Archived from the original on 12 January 2009. Retrieved 30 September 2009. {{cite web}}: Unknown parameter |dead-url= ignored (|url-status= suggested) (help)
25. Curtis, Lisa; Mullick, Haider (4 May 2009). "Reviving Pakistan's Pluralist Traditions to Fight Extremism". The Heritage Foundation. Retrieved 31 July 2011.
26. "Pakistan plays Sufi card against jihadis | World War 4 Report". Ww4report.com. Retrieved 30 September 2009.
27. Rania Abouzeid, Taliban Targets, Pakistan's Sufi Muslims Fight Back. Time, Wednesday, 10 Nov. 2010.
28. ^ Karin Brulliard, In Pakistan, even anti-violence Islamic sect lauds assassination of liberal governor. The Washington Post, Saturday, 29 January 2011; 9:55 PM.
29. Bedi, Rohan (April 2006), Have Pakistanis Forgotten Their Sufi Traditions?"] (PDF), Singapore: International Centre for Political Violence and Terrorism Research at Nanyang Technological University, archived from the original (PDF) on 2 November 2013 {{citation}}: Unknown parameter |deadurl= ignored (|url-status= suggested) (help)
30. Karamat Bhatty, Religious groups find lucrative sources abroad. The Express Tribune, 7 September 2011.
31. Editorial: Britain, Al Qaeda and Pakistan. Thursday, 26 March 2009. Accessed Sunday, 19 May 2013.
32. http://www.geocurrents.info/cultural-geography/deobandi-islam-vs-barelvi-islam-in-south-asia
33. http://themuslim500.com/downloads/The%20Muslim%20500%20-%202018%20Edition%20-%20Free%20eBook.pdf
34. Ahmed Raza. "Noor o Bashar ::Islamic Books, Books Library". Faizaneraza.org. Retrieved 24 September 2012.
35. ^ N. C. Asthana & A.Nirmal. Urban Terrorism : Myths And Realities. Publisher Pointer Publishers, 2009 ISBN 81-7132-598-X, 9788171325986. pg. 67
36. 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
37. Sirriyeh 1999: 49
38. Sirriyeh 2004: 111
39. Martin Parsons (1 January 2006). Unveiling God: Contextualizing Christology for Islamic Culture. William Carey Library. pp. 149–. ISBN 978-0-87808-454-8. Retrieved 20 April 2011.
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41. Urban Terrorism: Myths and Realities - N. C. Asthana & A.Nirmal - Google Books. Books.google.com.my. Retrieved 24 September 2012.
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43. "outlookindia.com". M.outlookindia.com. Archived from the original on 31 January 2013. Retrieved 24 September 2012. {{cite web}}: Unknown parameter |deadurl= ignored (|url-status= suggested) (help)
44. Curriculum in Today's World: Configuring Knowledge, Identities, Work and ... - Lyn Yates, Madeleine Grumet - Google Books. Books.google.com.my. 25 February 2011. Retrieved 24 September 2012.
45. Tremors of Violence: Muslim Survivors of Ethnic Strife in Western India - Rowena Robinson - Google Books. Books.google.com.my. Retrieved 24 September 2012.
46. Urban Terrorism: Myths and Realities - N. C. Asthana & A.Nirmal - Google Books. Books.google.com.my. Retrieved 24 September 2012.
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49. Arun Shourie, The World of Fatwas or the Sharia in Action, pg. 135. ASA Publications, 1995. ISBN 9788190019958
50. The World's Religions, G.K. Hall, p. 380, the Barelvis under Maulana Ahmad Raza Khan (1856-1921), who upheld traditional Sufi beliefs and practices {{citation}}: Cite has empty unknown parameter: |1= (help)
51. South Asian Sufis: Devotion, Deviation, and Destiny, Bloomsbury, p. 271 {{citation}}: Cite has empty unknown parameter: |1= (help)
52. Sufis and Salafis in the Contemporary Age, Bloomsbury, p. 22 {{citation}}: Cite has empty unknown parameter: |1= (help)
53. Islamic Reform in South Asia, Cambridge University Press, p. 67 {{citation}}: Cite has empty unknown parameter: |1= (help)
54. Islamic Reform in South Asia, Department of Religious Studies, University of Ibadan, p. 32 {{citation}}: Cite has empty unknown parameter: |1= (help)
55. Kenneth W. Jones, Socio-Religious Reform Movements in British India, Part 3, vol. 1, pg. 71. Cambridge: Cambridge University Press, 1989.
56. Sheikh Qayoom, Kashmir’s Barelvi, Ahle Hadith leaders deny sectarian tension. Thaindian, courtesy of Indo-Asian News Service: Saturday, 28 April 2012.
57. Sushant Sareen, The Jihad Factory: Pakistan's Islamic Revolution in the Making, pg. 282. New Delhi: Har Anand Publications, 2005.
58. Ashok K. Behuria, Sects Within Sect: The Case of Deobandi–Barelvi Encounter in Pakistan. Strategic Analysis, vol. 32, no. 1. Institute for Defence Studies and Analyses, January 2008.
59. Riaz 2008. sfn error: multiple targets (2×): CITEREFRiaz2008 (help)
60. Haramayn refers to the Masjid al-Haram ("Sacred Mosque") in Mecca and the Al-Masjid al-Nabawi ("Mosque of the Prophet") in Medina. Dictionary of Islamic Architecture
61. Gregory C. Doxlowski. Devotional Islam and Politics in British India: Ahmad Riza Khan Barelwi and His Movement, 1870-1920. The Journal of the American Oriental Society, Oct–Dec, 1999
62. ^ R. Upadhyay, Barelvis and Deobandhis: "Birds of the Same Feather".
63. Tembarai Krishnamachari, Rajesh. "Myths blown away by Taseer killing", South Asia Analysis Group, New Delhi, 12 January 2011.
64. Indian Muslims protest against Talibani terrorism. TwoCircles.net 17 June 2009
65. Pakistan’s Sunnis unite against Talibanisation. Thaindian News. 9 May 2009
66. Clashing interpretations of Islam. Daily Times (Pakistan), 5 May 2009
67. Bombers target two Pakistani cities Al Jazeera
68. Anti-Taliban views cost Mufti Naeemi his life – Daily Times
69. See:
    • Barelvi Activism Against Terrorism. Viewpoint Online.
    • Manjari Mishra, moderates Barelvis take on Deobandis over religious property. The Times of India, 6 January 2010.
    • 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.
70. Syed Hamad Ali, Why are Pakistan's 'moderate' clerics defending Salman Taseer's murderer? The Guardian, Wednesday 12 October 2011.
71. ^ The Jamestown Foundation, Sufi Militants Struggle with Deobandi Jihadists in Pakistan, 24 February 2011. United Nations High Commissioner for Refugees: Terrorism Monitor Volume: 9 Issue: 8. Accessed 11 March 2013.
72. ^ Omar Waraich, Why Pakistan's Taliban Target the Muslim Majority. Time, Thursday, 7 Apr. 2011.
73. ^ Pervez Hoodbhoy, A long, sad year after Salman Taseer's killing. The Hindu, 4 January 2012.
74. Rana Tanveer, Rites and wrongs: Mosque sealed after Barelvi-Deobandi clash. The Express Tribune, 20 September 2011.
75. "Serious threat to Pakistan's civil society". The Hindu. Chennai, India. 18 April 2006.
76. Bomb carnage at Karachi prayers, BBC Online, 11 April 2006
77. Special Coverage of Nishtar Park bombing Archived 31 December 2009 at the Wayback Machine, Jang Group Online
78. "One dead as ST tries to take control of Ahle Hadith mosque" Daily Times (Pakistan), 11 April 2007
79. Sectarian clashes kill seven in Pakistan, Agence France-Presse via Sydney Morning Herald, 28 February 2010
80. "Assassin linked with Dawat-i-Islami". Dawn. 4 January 2011.
81. See also:
    • 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? Time Online, Saturday, 8 Jan. 2011.
    • Hardline stance: Religious bloc condones murder. The Express Tribune.
82. ST offers Rs200m blood money for Qadri's release. The Nation, 8 October 2011.
83. PPI, Sunni Tehreek rejects capital punishment to Mumtaz Qadri. Dawn, 1 October 2011.
84. Taseer's daughter warned to back off, The Sydney Morning Herald, 14 January 2011.
85. Rana Tanveer, Shahbaz Taseer abduction splits Barelvi group. The Express Tribute, 4 September 2011.
86. "Demonstrators Prevent Court Appearance of Alleged Pakistani Assassin". Voice of America. 6 January 2011.
87. Jon Boone (30 April 2014). "Pakistan mosque built to honour politician's killer to double in size". The Guardian. Retrieved 29 February 2016.
88. The Assertion of Barelvi Extremism Archived 9 January 2013 at the Wayback Machine. Current Trends.
89. Taseer no blasphmer, claim Barelvi ulema. The Nation, 14 October 2011.
90. Islam in Britain: Past, Present and the Future by Mohammad Shahid Raza
91. http://tanzeemulirshad.com/personality-detail.php?id=723
92. https://jamestown.org/program/potential-new-strand-islamist-extremism-pakistan/
93. https://www.dawateislami.net/
94. https://www.dawateislami.net/
95. http://idaratulmustafa.com/?page=home
96. http://www.jamiafaridia.org.pk/
97. https://www.minhaj.org/
98. jamiafaridia.org.pk

References

• Riaz, Ali (2008). Faithful Education: Madrassahs in South Asia. Rutgers University Press. ISBN 978-0-8135-4345-1. {{cite book}}: Invalid |ref=harv (help)
• 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.
• Jones, Kenneth W. (1989). Socio-Religious Reform Movements in British India, Part 3. Vol. 1. Cambridge University Press.
• Malik, Jamal, ed. (2008). Madrasas in South Asia: Teaching terror?. Routledge.
• Roy, Olivier; Sfeir, Antoine (2007). The Columbia World Dictionary of Islamism. Columbia University Press. ISBN 978-0-231-14640-1. {{cite book}}: Invalid |ref=harv (help)
• 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.
• 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
• Dawat-e-Islami
• Sunni Dawate Islami Of India
• 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

• Use dmy dates from March 2013
• Sunni Islamic movements
• Barelvi
• Bareilly
• 1904 establishments in India
• Ahmed Raza Khan Barelvi
• Memorials to Ahmed Raza Khan Barelvi