Deobandi & Barelvi on Bidah

THEOLOGICAL & DEFINITIONAL PRINCIPLES

Core Principle	Hanafi Position	Barelvi Application	Deobandi Application	Closer to Hanafi
Definition of Bid'ah	Nuanced Categories: Innovation not from Prophet's time - can be good or bad based on Sharia alignment	Expansive Good Bid'ah: Bid'ah mostly means positive religious innovation unless clearly harmful	Selective Redefinition: Bid'ah means misguidance except when Sahaba did it (Quran dots = necessity, but dhikr gatherings = bid'ah)	Barelvi - recognizes good/bad categories like Hanafi
Linguistic vs Technical Bid'ah	Literal Interpretation: Umar meant exactly what he said - some bid'ah is excellent	Primary Evidence: Umar's statement is proof positive for bid'ah hasanah category	Semantic Gymnastics: Create artificial distinction - Umar meant "linguistic bid'ah" not "technical bid'ah" for Tarawih	Barelvi - accepts Umar's literal meaning
What Constitutes Sunnah	Prophetic Plus: Prophet's practice + Khulafa's endorsed practices based on hadith	Expansive Definition: Includes all righteous predecessors' established practices	Cognitive Dissonance: Prophet only, but treat 20 rakats Tarawih and Jumu'ah second adhan as Sunnah	Neither - Barelvi too expansive, Deobandi too restrictive
Authority to Innovate	Distributed Authority: Khulafa Rashidun, qualified scholars, and community consensus can establish practices	Extended Authority: Saints, scholars, and righteous people can establish beneficial practices	Contradictory Position: No one can innovate (but accept Uthman's second adhan, Abu Bakr's Quran compilation)	Barelvi - closer but extends beyond Hanafi limits

METHODOLOGICAL PRINCIPLES

Core Principle	Hanafi Position	Barelvi Application	Deobandi Application	Closer to Hanafi
Worship vs Administration	Fluid Boundaries: Worship can have administrative aspects and vice versa	No Distinction Needed: All serves Allah whether administrative or worship	Convenient Classification: Tarawih congregation = administrative; Mawlid gathering = worship innovation	Barelvi - recognizes fluid boundaries
Role of Maslaha (Benefit)	Primary Consideration: Maslaha validates new practices if aligned with Sharia objectives	Automatic Validation: Anything benefiting faith is automatically valid	Double Standard: Maslaha invalid for worship (reject collective dhikr) but accept Umar's maslaha reasoning for Tarawih	Barelvi - applies maslaha consistently
Evolution of Practice	Natural Development: Natural and necessary based on changing circumstances	Continuous Enrichment: Development enriches tradition across generations	Frozen Except Sahaba: Fixed from Prophet's time except dots in Quran, second adhan, hadith writing permission	Barelvi - accepts evolutionary principle
Standardization of Practice	Unity Through Consensus: Standardizing practices for community unity is beneficial	Diversity in Unity: Various expressions of standard practices are beautiful	Selective Standardization: Accept Uthman's Quran standardization; reject standardizing other practices	Neither - Barelvi too diverse, Deobandi too selective

WORSHIP & PRACTICE PRINCIPLES

Core Principle	Hanafi Position	Barelvi Application	Deobandi Application	Closer to Hanafi
Collective Practices	Evidence-Based: Valid if they don't contradict Sharia principles and have scholarly support	Inherently Praiseworthy: All collective devotion is blessed and encouraged	One Exception Rule: Invalid unless Prophet did it - except Tarawih in congregation which Prophet avoided	Barelvi - accepts collective worship principle
Individual vs Communal	Different Standards: Individual excess tolerated; communal needs more evidence	Equal Validity: Both equally valid expressions of faith	Inconsistent Application: Ibn Umar's multiple janazah = fine; communal salawat after Fajr = bid'ah (but communal Tarawih = Sunnah)	Deobandi - maintains different standards like Hanafi
Regular Observances	Custom Becomes Practice: Regular religious observances can develop over time	Celebrations Encouraged: Annual religious celebrations increase faith	Selective Prohibition: Islamic calendar observances = administrative; Mawlid celebration = bid'ah (though both are annual markers)	Barelvi - accepts development of observances
Commemoration of Events	Historical Remembrance: Marking important religious events permissible with conditions	Active Celebration: Commemorating religious history is worship	Denial Despite Evidence: Reject commemorations despite Sahaba marking Badr, visiting Uhud	Barelvi - but exceeds Hanafi's conditional approach

PHYSICAL & INSTITUTIONAL PRINCIPLES

Core Principle	Hanafi Position	Barelvi Application	Deobandi Application	Closer to Hanafi
Preservation vs Innovation	Means Justify Innovation: Preservation often requires innovation in method	All Preservation Blessed: All preservation and beautification is worship	Selective Acceptance: Quran in book form = preservation (accepted); dome over Prophet's grave in Masjid Nabawi = bid'ah (despite Sahaba building it)	Barelvi - accepts preservation innovations
Sacred Spaces	Practical Enhancement: Structures for preservation and facilitation acceptable	Honoring Sacred Sites: Building and beautifying sacred spaces is devotion	Arbitrary Lines: Accept minaret, dome, mihrab in mosques; reject similar structures at other religious sites (despite Prophet's mosque having dome)	Barelvi - though sometimes excessive
Teaching Methods	Evolving Pedagogy: Teaching methods can adapt to time and place	All Methods Valid: Any method spreading religious knowledge is blessed	Inconsistent Standards: Accept madrasah system (not from Prophet); reject Sufi teaching methods	Barelvi - embraces pedagogical evolution

HANAFI ALIGNMENT

School	Principles Closer to Hanafi	Key Difference from Hanafi
Barelvi	10 out of 15 principles	Often extends Hanafi principles beyond original scope
Deobandi	1 out of 15 principles	Contradicts Hanafi methodology while claiming to follow it

CONCLUSION

Summary	Alignment Level	Key Observation
Deobandi-Hanbali	80% aligned in theory	Deobandis adopt Hanbali methodology for bid'ah while claiming to be Hanafi
Deobandi-Hanafi	30% aligned in practice	Deobandis reject Hanafi usul on bid'ah despite being nominally Hanafi
Barelvi-Hanafi	70% aligned	Barelvis maintain Hanafi framework but sometimes exceed its boundaries