Munazra: Sunni vs Deobandi. 08 'Qabar par Azan'. Search results can the sorted on the basis of relevance, view count, title, rating and publish date.

Radical Islamist groups in South Asia such as the Taliban are often classified as Wahhabis, belonging to the austere, puritanical form of Islam institutionalized in Saudi Arabia. But while the ties between the Wahhabis and the Taliban are tight, the latter actually belong to a different branch of the faith. The clearest differences are found in the realm of religious law. Sunni Islam is divided into four orthodox schools of law ( Madhhabs), each of which is followed in distinct parts of the Muslim world.

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A number of rites and prayer forms also vary among the schools. As the map above indicates, Wahhabism, based in Saudi Arabia, is associated with Hanbali law, the strictest form of Islamic jurisprudence. The Taliban, on the other hand, follow Hanafi law, in general the most liberal variant – albeit not as they interpret it. Early attempts by Wahabbi preachers to spread their doctrine in South Asia often stumbled on the differences of Madhhab. As Husain explains, “Their adoption of Hanbali religious rites and their strict condemnation of many rituals widely practiced by South Asian Muslims did not sit well with the vast Hanafi Sunni population.” But as Haqqani goes on to explain, the differences between Wahhabis and the more fundamentalist Hanafis in South Asia have recently diminished almost to the vanishing point. The two groups may differ on a number of minor practices, but they concur on the larger issues. “Sunni Muslims,” Haqqani writes, have cast aside their aversion to Wahhabi groups, creating a large number of traditional Sunnis who embrace Wahhabi political and jihadi ideas without necessarily giving up their rites and rituals.” As is often noted, Saudi Arabian religious financing has helped break down the barriers between the two sects.

According to Haqqani, a few of the most radical South Asian Islamist groups, including Lashkar-e-Taiba (discussed last Tuesday), have fully embraced the Wahhabi creed. Mapping the four standard schools of Sunni Islamic law is relatively easy, although the authors of the Wikipdia map posted above deserve commendation for doing a particularly good job. But the differences that really matter are not those of Madhhab, but rather are found among less formal and much more recent “movements” within Islamic thought and practice. Among South Asian Sunni Muslims, the crucial distinction is that separating Deobandis from Barelvis, both following Hafani law. The Deobandi movement is aligned with Wahhabism and advances an equally harsh, puritanical interpretation of Islam. The Barelvi movement, in contrast, defends a more traditional South Asian version of the faith centered on the practices of Sufi mysticism.

In India and especially Pakistan, tensions between the two groups can be intense, sometimes verging on open warfare. Extremist Deobandi groups, such as the Taliban, specifically target the shrines of Sufi mystics, venerated by Barelvis as places of sanctity and worship.

As recently reported in the, “When the Taliban took over Buner in April 2009, they first besieged Pir Baba’s shrine. Taliban leader Fateh Khan said it was because the place was a hub of ‘adultery and idolatry.’” As a result, many Sufi shrines are now heavily guarded by Pakistani security forces. Mapping the distribution of Deobandi and Barelvi adherents is all but impossible, as the two movements are spatially intertwined. One can, however, easily depict their place of origin, as both movements are named for towns in northern India: Deoband and Bareilli. Although radical Deobandi groups are most closely associated with Pakistan and Afghanistan, the movement’s intellectual and spiritual heart is still the Indian city of Deoband.

Its Darul Uloom Deoband is reputed to be the second largest madrasah (religious school) in the Sunni Muslim world, following only Al-Ahzar in Cairo. Barelvi Islam is more diffuse, without a clear center of gravity. Although firm numbers are impossible to find, most experts maintain that Barelvis significantly out-number Deobandis not just among Indian Muslims but in Pakistan as well. In Pakistan, however, Deobandis have been advancing of late, and Barelvis retreating. According to one, “some 15 per cent of Pakistan’s Sunni Muslims would consider themselves Deobandi, and some 60 per cent are in the Barelvi tradition. But some 64 per cent of the total seminaries are run by Deobandis, 25 per cent by the Barelvis ” The Deobandi movement began with the founding of the Darul Uloom Deoband in 1866. Early Deobandi leaders were distressed by the triumph of British colonialism and English-language education, which they sought to combat by purifying their religion, stripping away mystical practices and other innovations that they viewed as contrary to the faith.