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The Sunni
Hanafi
school of jurisprudence
('Maktab-e- Fikr' i.e. 'School
of Thought' in Urdu)
is divided into Deobandi
and Barelvi school in South
Asia. Deobandis
and Barelvis are the two
major schools apart from
the Shia
Ithna
Ashari school in South
Asia. It is estmated that
nearly 50% of the Pakistani
population follow the Barelvi
school. The Barelvi school
was founded by Ahmad Raza
Khan (1856-1921) of Bareilly
within the Hanafi
school of jurisprudence.
This new school has created
controversies and tension
with other existing schools.
The Barelvi school was founded
to defend the existing unorthodox
beliefs of Muslims of South
Asia that were deeply influenced
by Sufism
and incorporated many non-Muslim
and unorthodox beliefs against
the reformation movements
influenced by Hanbali
school that emphasized Sharia
and Qur'an.
The Deobandis,
Wahabis,
Salafis
and Ahle
Hadith criticized Barelvis
as the shrine-worshipping,
the grave-worshiping, followers
of saints and practicing
many innovations (such as
Bid’at) thar are not found
in any other Muslim society.
The Barelvi over-emphasis
on Prophet Mohammad and
associating him with divine
attributes has been the
most controversal belief
that has been rejected by
all the schools in Islam.
The differences between these sects can
be difficult to understand.
For the Barelvis, (who are
mostly from the Pakistan
province of Punjab)
the holy Prophet is a superhuman
figure whose presence is
all around us at all times;
he is Hazir (present); he
is not Bashar (material
or flesh) but Nur (light).
The Deobandis, who also
revere the Prophet, argue
he was the Insan-i-Kamil,
the perfect person, but
still only a man, a mortal.
Barelvis emphasise a love
of Prophet Mohammad, a semi-divine
figure with unique foreknowledge.
The Deobandis reject this
idea of Prophet Mohammad,
emphasising Islam as a personal
rather than a social religion.
The Barelvis follow many Sufi
practices, including use
of religious music (Qawwali)
and intercession by their
teacher. A key difference
between Barelvi and Deobandi
that Barelvi's believe in
intercession between humans
and Divine Grace. This consists
of the intervention of an
ascending, linked and unbroken
chain of holy personages,
pirs, reaching ultimately
to Prophet Mohammad, who
intercede on their behalf
with God. It is a more superstitious
- but also a more tolerant
- tradition of Pakistan
Islam. Their critics claim
that Barelvis are guilty
of committing innovation
(Bid’at) and therefore,
they are deviated from the
true path - the path of
Sunnah.
The Pakistan Movement got support from
the Barelvis but was opposed
by the Deobandi seminaries.
However, after the establishment
of Pakistan as an Islamic
state in 1947, Barelvis
law was too mixed up with
mysticism to be a source
of Islamic law. Ironically,
Pakistan moved away from
the 'spiritual pluralism'
of the Barelvis, who had
supported Pakistan, and
relied on the more puritanical
Islamic law of Deobandis
who had opposed it.
Unlike the Deobandis, the Barelvis see
the Prophet Mohammad as
more than a man, a part
of the divine light of God.
This doctrine gives rise
to a form of Islam that
provides a space for holy
men and esoteric practices
and graves appear to be
often more ornate than those
found within Deobandi communities.
The Wahhabi,
Saudi Arabia's dominant
school of law, part of Hanbali
school of law, Deobandi,
Ahle
Hadith and Jamaat-I-Islami
all are anti-Sufi, and against
the over devotion to Prophet
Mohammad, whereas the Barelvis
emphasize Prophet Mohammad's
uniqueness. Indeed, nearly
50% of South Asia’s Sunni
Muslims are said to follow
the Barelvi school, closer
to Sufism. Nearly 25% of
Sunnis follow the Deobandi
school, more closely related
to the conservative and
puritanical practice of
Islam. Most Shias
in the South Asia also
tend to be influenced by
the Sufis. Pakistan’s Muslims,
like other Muslims in the
region, tend to follow a
school of Islam which is
less conservative, and hence
the support for strongly
and overtly Islamic parties
has been minimal.
The Barelvis believe the Prophet Mohammad
is a human being made from
flesh and blood (Bashar)
and a Nur (light) at the
same time. This is like
the example of when Archangel
Jibrael (Gabriel), who is
also Nur (light), used to
appear to the Prophet Mohammad
in the form of a man, flesh
and blood. Prophet Mohammad
is infallible and perfect
and free from all imperfections
and sinless (as are all
Prophets). Prophet Mohammad
is human but not like other
humans. God has given him
the ability to see the whole
of Creation in detail while
he is in his blessed grave
as if he was looking at
it in the palm of his hand.
This is called being "Nazir"
("witnessing").
God has given him the ability
to go physically and spiritually
to anywhere in the Created
Universes he pleases whenever
he pleases (peace be upon
him) and to be in more than
one place at the same time.
This is what is meant by
"Hazir" (present).
This is not the same as
believing that he (peace
be upon him) is present
everywhere all the time.
Page last updated:
Monday, October 26, 2009 11:05:44 -0400 |
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