A Subcontinent’s Sunni Schism: Understanding The Deobandi-Barelvi Rivalry in South Asia and Its Implications

By Grace Mubashir, New Age Islam 14 October 2024 The Deobandi-Barelvi Schism Presents A Significant Challenge To The Harmony, Brotherhood, And Mutual Understanding Within The Muslim Community. Main Points: 1. The schism between the Deobandi and Barelvi schools of Sunni Islam has shaped the religious, social, and political landscapes of South Asia for over 150 years. 2. This article explores the origins of this divide, its impact on political and religious life, and how it undermines Islamic unity. 3. By promoting dialogue, embracing pluralism, and reaffirming the spirit of unity, Muslims can transcend these divisions and work towards a future that honors the diversity of their faith. ----- The schism between the Deobandi and Barelvi schools of Sunni thought has shaped the religious and political dynamics of South Asia for more than 150 years. Though both sects emerged from the broader Sunni Islamic tradition, they diverged over theological doctrines, interpretations of Islamic practices, and their respective visions for the future of Muslim societies. This rivalry, born during the colonial period in British India, has not only defined religious life but also played a significant role in the political transformations leading up to the Partition of India and the formation of Pakistan. Over time, the conflict, once rooted in theological debates, has escalated into violent confrontations. This article explores the historical origins, ideological differences, and socio-political implications of the Deobandi-Barelvi rivalry, offering a window into how this dynamic continues to shape contemporary South Asia. Historical Context: Islam in South Asia Islam arrived in South Asia through a combination of trade, Sufi influence, and conquest, dating back to the 7th and 8th centuries CE. Initially spread by Arab merchants along the coastal regions and later through Turkish and Mughal invasions, the new religion coexisted with the region’s deeply rooted Hindu traditions. During the Mughal era, Islamic scholars (Ulama) and Sufi mystics (Mashaykh) became influential figures, shaping religious discourse. The late 18th and 19th centuries, however, marked a period of decline for the Muslim elite, coinciding with the gradual expansion of British colonial rule. Muslim scholars reacted differently to the changing socio-political realities: some adopted a reformist approach while others emphasized preservation of traditional practices. It is from these differing responses that the Deobandi and Barelvi movements emerged. The Formation of the Deobandi and Barelvi Schools The Deobandi school, established in 1866 in the town of Deoband, was a reaction to the perceived moral and religious decline among Indian Muslims. The founders sought to revive what they considered the “pure” teachings of Islam, emphasizing a return to the Quran and Hadith while rejecting practices they deemed as un-Islamic innovations (bid’ah). Their outlook was influenced by the teachings of the 18th-century reformer Shah Waliullah, who advocated purging Islam of superstitions and aligning Muslim practices with early Islamic norms. On the other hand, the Barelvi movement, led by Ahmad Riza Khan of Bareilly, took a different path. Established as a counter-reaction to the reformist tendencies of the Deobandis, the Barelvis sought to preserve the devotional practices associated with Sufi traditions, such as the veneration of saints and celebrations of the Prophet Muhammad’s birthday (Mawlid). For the Barelvis, these rituals were an integral part of Sunni Islam and reflected the faith of the majority of South Asian Muslims. Ideological Differences and Early Conflicts The rivalry between the Deobandi and Barelvi movements intensified in the early 20th century. Several key doctrinal differences underpinned the schism: • Authority and Innovation: The Deobandis criticized the Barelvi practices as innovations (bid’ah) that deviated from orthodox Islam. Conversely, the Barelvis accused the Deobandis of diminishing the role of the Prophet and rejecting practices central to the faith of ordinary Muslims. • Saint Veneration and Mysticism: Barelvis emphasized the importance of saints and shrines in Islamic spirituality, while the Deobandis sought to curtail such practices, viewing them as remnants of pre-Islamic superstition. • Role of the Prophet Muhammad: For the Barelvis, the Prophet holds a uniquely elevated position as a source of spiritual intercession. The Deobandis, while revering the Prophet, insisted on maintaining a strict separation between the divine and the human. Throughout the early 20th century, these theological debates manifested in public arguments, polemics, and the issuance of fatwas against each other. Both sides also expanded their networks of madrasas (Islamic seminaries) to train future generations of scholars and spread their respective doctrines. The Role of the Rivalry in Pre-Partition Politics As British colonial rule entered its final decades, the Deobandi and Barelvi movements became actively involved in the political debates surrounding the future of India’s Muslims. The Deobandis aligned themselves with the Indian National Congress, opposing the creation of a separate Muslim state and advocating for Muslim-Hindu unity within a secular India. In contrast, many Barelvi scholars supported the Muslim League’s demand for a separate homeland for Muslims, leading to the eventual formation of Pakistan in 1947. The rivalry between the two schools played a significant role in shaping Muslim politics during this period, as both factions vied for influence within their communities. Post-Partition Pakistan: A New Battleground With the creation of Pakistan, the rivalry between the Deobandi and Barelvi sects entered a new phase, becoming increasingly intertwined with the political dynamics of the new state. Both groups sought to influence the direction of Pakistan’s constitution and governance. • Deobandis and Islamic Law: The Deobandi scholars aligned with Islamist parties like Jamiat Ulema-e-Islam, pushing for the establishment of sharia law and the creation of an Islamic state. • Barelvis and State Patronage: The Barelvis, who initially enjoyed greater popular support, sought state recognition for their interpretation of Islam and control over religious institutions like shrines. The inability of either faction to dominate the political landscape led to frequent clashes, with each side accusing the other of deviating from the true path of Islam. Escalation of Violence and the Influence of Global Politics In the post-1970s period, the rivalry took a more violent turn, fueled by political developments both within Pakistan and globally. The Soviet invasion of Afghanistan in 1979 brought Deobandi seminaries to the forefront of jihadist movements, as many Deobandi scholars and students were actively involved in the Afghan resistance. The influx of Saudi funding also bolstered Deobandi madrasas, further deepening their influence. In response, the Barelvis felt marginalized and sought to counterbalance Deobandi influence by organizing their own movements, such as the Dawat-e-Islami. However, the rise of militancy among Deobandi-affiliated groups like the Taliban and Lashkar-e-Jhangvi marked a shift towards more aggressive tactics, including attacks on Barelvi processions and shrines. The Nishtar Park bombing in 2006, which targeted a gathering of Barelvi leaders, was a stark reminder of how deeply entrenched the violence had become. What began as theological disagreements had now evolved into a deadly conflict, with implications for regional stability. The Impact on South Asian and Global Muslim Communities The Deobandi-Barelvi rivalry is not confined to South Asia; it has spread across the Muslim diaspora in Europe, North America, and Africa. In many countries, South Asian Muslims find themselves divided along the same lines, with separate mosques, schools, and community organizations representing each faction. The rivalry also complicates the narrative of Islam within these communities, as both sides claim to represent the authentic Sunni tradition. This fragmentation has implications not only for intra-Muslim relations but also for how Islam is perceived and understood in the West. Impact on Harmony, Unity, and Mutual Understanding 1. Social Fragmentation and Community Tensions The rivalry between the Deobandis and Barelvis manifests in sharp social divisions. In South Asia and diaspora communities across the globe, adherents of the two schools often avoid intermingling, leading to the establishment of separate mosques, madrasas, and social organizations. This fragmentation limits opportunities for dialogue and mutual learning, fostering mistrust and weakening the spirit of Islamic brotherhood. The lack of unity becomes particularly visible during major Islamic festivals and celebrations. For instance, while Barelvis enthusiastically celebrate the Prophet’s birthday (Mawlid), Deobandis consider it an un-Islamic innovation. Such disagreements create visible rifts during communal gatherings, with some Muslims refusing to participate in events organized by those from the opposing sect. 2. Undermining the Spirit of Tolerance and Coexistence Islam places a strong emphasis on tolerance, compassion, and unity among believers. However, the rivalry has eroded these values. Both factions often issue harsh religious verdicts (fatwas) condemning each other as heretical, contributing to an atmosphere of intolerance. Such condemnations undermine peaceful coexistence, making it difficult for followers of different interpretations to worship side by side. This environment of mutual suspicion extends to the leadership of both movements. Religious scholars from the two schools frequently engage in public polemics, reinforcing sectarian identities and making reconciliation efforts more challenging. 3. Political Rivalry and Sectarian Violence The rivalry has also spilled into the political arena, especially in Pakistan. Religious parties aligned with the two movements—such as the Deobandi-led Jamiat Ulema-e-Islam and the Barelvi-affiliated Sunni Tehrik—compete for influence, further dividing the Muslim population. Political rivalries between these factions have occasionally turned violent, with tragic consequences. The escalation of violence reached a peak in events such as the 2006 Nishtar Park bombing, where a suicide attack during a Barelvi celebration killed key leaders of the Sunni Tehrik. Such acts of violence not only deepen divisions but also betray the fundamental Islamic values of peace and unity. Global Spread of the Rivalry The Deobandi-Barelvi rivalry is not confined to South Asia. The Muslim diaspora in countries like the United Kingdom, South Africa, and Canada has also been affected. In many Western cities, South Asian Muslim communities remain divided along sectarian lines, with each faction establishing its own religious centers and organizations. This fragmentation undermines efforts to build cohesive Muslim communities in non-Muslim societies. Instead of presenting a united front to address shared challenges—such as Islamophobia and discrimination—Muslims from the two factions often engage in internal disputes, weakening the broader community’s ability to promote mutual understanding and solidarity. Challenges to Reconciliation and Prospects for Unity Overcoming the Deobandi-Barelvi schism requires acknowledging the importance of pluralism within Islam. Both movements, despite their differences, represent genuine attempts to engage with Islamic teachings and practices in the modern world. A more inclusive approach—one that respects both reformist and traditional interpretations—could help bridge the divide and foster mutual understanding. 1. Promoting Inter-Sect Dialogue Efforts to promote dialogue between Deobandi and Barelvi scholars can pave the way for greater tolerance. By focusing on shared beliefs—such as the oneness of God, the significance of prayer, and the importance of charity—Muslim leaders can reduce sectarian tensions and promote unity. 2. Emphasizing the Concept of Ummah Reaffirming the concept of the ummah as a unifying force is essential. Muslims must recognize that differences in interpretation are part of the richness of Islamic tradition and should not be a cause for hostility. 3. Addressing the Root Causes of Sectarianism Governments, especially in Pakistan, must address the socio-political factors that exacerbate sectarianism. Policies that promote inclusivity and discourage hate speech are crucial for preventing violence and fostering peaceful coexistence. Conclusion: A Schism with Lasting Consequences The Deobandi-Barelvi rivalry remains a defining feature of Sunni Islam in South Asia and continues to influence religious, social, and political developments in the region. While both movements claim to represent the true essence of Islam, their divergent approaches reflect the complexities of religious identity in a rapidly changing world. Understanding this rivalry is crucial not only for grasping the dynamics of South Asian Islam but also for addressing the broader challenges of sectarianism, extremism, and social cohesion. As both sects continue to shape the spiritual lives of millions, their competition serves as a reminder of the enduring power of religion in the modern world. In a world increasingly marked by conflict and misunderstanding, the Muslim community’s ability to overcome internal divisions and embody the values of peace, compassion, and unity will serve as a powerful example to others. Only by transcending sectarian rivalries can the ummah reclaim its position as a beacon of brotherhood and understanding for all humanity. ----- Grace Mubashir is an independent researcher focusing on Islam in contemporary South Asia. He could be contacted at 9567503249. URL: https://www.newageislam.com/islam-sectarianism/sunni-schism-deobandi-barelvi-rivalry-south-asia/d/133435 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism