Abstract
The purpose of this study is to highlight the da‘wah approaches and methodology of the Da‘wat-i-Islāmī (DI) and contribution along with a survey of the da‘wah activities of the Barelwis, based on primary sources. DI uses the Barelwi faith as its religious mark. Barelwis are representatives of the ‘popular’ and ‘Ṣūfī-oriented’ Islam. The driving force behind this facet of Islam is ‘to love Prophet Muḥammad (SAW) and follow his Sunnah’. This is the focal point of all da‘wah activities of the Barelwis. DI started its work in Karachi in 1981. It aims at promoting and deepening love for the Prophet Muḥammad (SAW). Its next aim is to establish a society similar to the early Muslim community of Madīnah through peaceful preaching. It expanded gradually all over Pakistan and then became so conspicuous, that nowadays it is functional in more than 180 countries and thus has turned into a global tablīghī movement. It has its own edifying literature. The most important of which is Faīḍān-i-Sunnat. In this work, the Sunnah of the Prophet regarding daily affairs of life has been narrated. For the religious training, inter alia, it also holds weekly meetings in different cities and towns of Pakistan and even in some European cities as well. The members of the DI have to show their commitment to the Islamic way of life as reflected in the Faīḍān-i-Sunnat. Besides religious sector, it is also working in social and educational fields. Although it is supported with reference to its aims to build character in its individual members, it nevertheless attracts diverse criticism about some of its practices.
Highlights
The failure of the 1857 War of Independence witnessed the political, social and economic decay in the Muslim institutions of India
The driving force behind this facet of Islam is ‘to love Prophet Muḥammad (SAW) and follow his Sunnah’. This is the focal point of all da‘wah activities of the Barelwis
Besides Tablīgh, a counter Muslim missionary movement started by Khawajah Hassan Niẓāmī 5 (1878-1955) and Mawlānā Muḥammad Qiyamuddīn ‘Abdul Bari of Farangi Mahal (1878-1926), the Shuddhi challenge of apostasy was dealt with by other Barelwi ‘ulamā’, mashā’ikh and organizations as they sent tablīghī delegations to the affected areas of Etah, Aligarh, Delhi, Bulandshahr, Rohtak, Farrukhabad, Mathra, Garganwan and Agra and more than ten thousand people were saved from the influence of the Shuddhi Movement
Summary
The failure of the 1857 War of Independence witnessed the political, social and economic decay in the Muslim institutions of India. Of ‘ālim, scholars), began to examine causes of the Indian Muslims’ decline, the rising influence of Hindus and coming into power of the British. They had serious concerns about the missionary activities of the Christian and the reformist and revivalist Hindu organizations. The ‘ulamā’ were of the opinion that Christian missionaries, with the help of the British Government, were bent upon eliminating Islam from India. Fearing a drastic change in the Muslim mode of life, the ‘ulamā’ decided to take refuge in religious education for which they started establishing madāris Every Muslim religious group of the British India performed its due role in this process of seeking panacea for their followers
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