Belonging to the same Hanafi school, the Barelvis and Deobandi madhabs have several other commonalities. Just like the belief in spirituality Sufism , the other common factor between the two is the absence of critical analysis on hadeeth that are not from reliable sources. Both schools of thought have adopted the approach that if a hadeeth is regarding the encouragement of good deeds fazeelat , its authenticity is secondary and it should be disseminated.
While it is understandable that events from a later era and even fables have been used to encourage good and discourage bad behaviour but there has remained a distinction within Islamic literature on what forms the body of religion and what does not.
Mixing of authentic hadeeth with other traditions that have been known to be fabricated has altered certain perceptions. The Ahle Hadeeth madhab is the youngest in the subcontinent when compared to the other two Hanafi sub schools.
Both Deobandi and Barelvi have been historically exposed to other faiths in the region from Buddhism to Hinduism and have adopted a more pluralistic narrative from the Quran and Hadeeth. Compared to them, the Ahle Hadeeth madhab is focused on a singular interpretation of religious text. It therefore does not accommodate most of regional customs and norms in its prescribed lifestyle. In fact, Sufism that is popular among poor working class people in subcontinent is considered an anathema to Ahle Hadeeth beliefs.
Furthermore, articles of the faith and jurisprudence is derived from an absolute viewpoint, casting aside the needs of the community or consideration of changes in the society. Srinagar was historically attributed as the enclave for Ahle Hadeeth in Subcontinent but in recent times, it is Hyderabad Deccan, where the Ahle Hadeeth movement has taken firm roots.
This is mainly because Hyderabad has a large number of returning workers from Saudi Arabia who prefer this school of thought after living in an environment where other madhabs are looked down upon. Zakir Nayak is the leading practitioner of this madhab in the subcontinent. The Ahle Hadeeth school of thought is also extremely popular in southern Punjab region of Pakistan owing mainly to the movement led by Ehsan Elahi Zaheer.
The Ahle Hadeeth madhab focuses on a more puritanical faith. It therefore does not allow any margin for the usage of religious texts that are not from an authentic source. The followers of this school seek knowledge directly from the the Quran or hadeeth. Interpretation and jurisprudence work carried out by notable Islamic scholars of the past is often brushed aside.
By emphasizing on using the source directly to seek answers, the Ahle Hadeeth puts the onus of having theological knowledge on the follower. This has its own merit and demerit. Ahle Hadeeth followers are in general more aware and educated on the religious text and tend to be sceptical of adopting anything just on hearsay. However on the flipside, it is known that not everyone has the capacity to become an expert in Islamic theology.
Therefore one of the pitfalls of the Ahle Hadeeth followers is the formulation of conclusive opinions based on selective rather than holistic knowledge.
The other problem with this approach is that wheels are constantly reinvented and a great body of scholarly work that has been built on Quran and Sunnah by distinguished theologians is ignored. The relationship between the Deobandi movement and the state of Pakistan is ambiguous. Deobandi thinking is too traditional to be nationalistic, regarding the community of the faithful, not the modern nation-state, as the proper Quranic political vehicle.
Most Deobandi scholars rejected the partition of British India in , preferring to seek the spread of Islam in an undivided India. The idea of Pakistan, moreover, was originally embraced by Muslim groups despised by the hardline Deobandis.
Over time, however, orthodox Sunni Islam came to dominate Pakistan. President Muhammad Zia-ul-Haq worked hard to turn Pakistan into a fundamentalist Sunni state, officially declaring the heterodox Ahmadis to be non-Muslims.
As a result, the Pakistani government increasingly veered in the direction of the harsh Deobandi movement. The connection, however, is a two-edged sword for modern Pakistan, as the Deobandi faithful ultimately have contempt for national identities and borders.
The Deobandi movement has attracted a good deal of negative attention lately, both locally and on the global stage. Critics link it to terrorist organizations; the Taliban, after all, sprang out of Deobandi madrasahs in northeastern Pakistan, as did several other violence-prone organizations. Outrageous fatwas religious rulings do not help its reputation. In May , a decree that women cannot work for wages shocked mainstream Muslim opinion worldwide.
But despite such issues, the Darul Uloom Deoband remains a highly respected institution in several quarters. Defenders of the movement note that the radical madrasahs that produce the Taliban extremists are only loosely affiliated with the Deobandi movement, and that no graduate of Darul Uloom Deoband itself has ever been associated with a terrorist organization.
In a first-hand account of the seminary published this week in Religioscope , Mahan Abedin gives voice to the leaders of the Deobandi school. Of particular interest is the relationship between Deobandi and Wahabbi Islam. As Abedin writes:. On the question of so-called Wahabism I put it to Madrassi that many critics of the Deoband seminary claim that Deobandi beliefs are just a small step away from full-scale Wahabism.
In response the deputy Vice Chancellor makes a clear demarcation between the two schools of thought, before adding that if we consider the Wahabis and the Barelvis as two extremes, the Deobandis occupy the centre ground in that continuum. According to Abedin:. They are particularly critical of the Barelvis, a traditional quasi-Sufi movement started in to counter the influence of the Deobandis and other reform movements, directing most of their criticism at the Barelvi practice of visiting the shrines of saints.
Commenting Guidelines: GeoCurrents is a forum for the respectful exchange of ideas, and loaded political commentary can detract from that. The name is paved from Deoband in India where there is the Dar-ul-Uloom school which was set up in the spirit of the inspirational Islamic reformist, Shah Wali Ullah. Ironically, Ibn Taymiyyah was also the inspiration of Abdul Wahab! There are considerable differences between the teachings and opinions of the two sects.
To begin with, Wahhabi teachings are considered very intolerant by some people, who also say that people of this sect are very violent. Their intolerance stretches not only to non-Muslims but also to non-Salafis.
The founder, Abdul Wahab, had inspired hatred against the other sects of Islam as well, including the likes of Shiite, Sunni Sufi etc. They believe that appropriate guidance of the people of Islam can only be done by the combination of Quran, Hadith, Ijma by Ulama and an understanding of Salaf-us-Salih. Deobandis, on the other hand, believe only in the first three sources of guidance and are quite tolerant towards non-Muslims and non-Deobandi. Other important differences between the two include opposed views on Tawassul of Prophetpbuh a religious practice in which one aspires to be close to Allah , Shuhada those who attained martyrdom , Aulia Sahabis and blessed companions of the Prophetpbuh etc.
Difference Between Salafi and Deobandi. Difference Between Similar Terms and Objects. MLA 8 Ewan, Dart. Absolutely rubbish! And in the number of times Allah Hu Akbar is said while offering Namaz. Moreover none of the sects of Islam or Islam entirely is violent. Be responsible and get the facts corrected.
It is a totally missguidind, incomplete message and preoccupied mind about salafiism. Salaf means the belief and work in the first three decades of Our prophet.
Salafies are not recognized Quran. They are ignorant about the true books of Islam. What is a pir, mureed, calipha in Islam? And what is defined as bidaa?
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