Zalzala: Allama Arshadul Qadri's Intellectual Battle for the Veneration of Prophet Muhammad (PBUH)

By Syed Amjad Hussain, New Age Islam 13 December 2024 Zalzala, written by Maulana Arshadul Qadri in 1972, defends the exalted status of Prophet Muhammad against Deobandi challenges. The book became a key theological work for the Barelvi movement, strengthening Sunni beliefs and inspiring generations of scholars. Main Points: 1. Zalzala defends the exalted status of Prophet Muhammad against Deobandi critiques, emphasising his intercessory powers. 2. Written by Maulana Arshadul Qadri, the book became a key text for Barelvi Muslims. 3. It solidified Barelvi beliefs and sparked scholarly debates. 4. It continues to influence Barelvi theological education. 5. The book’s global impact strengthens the Barelvi movement worldwide. ----- Introduction: The Defining Book for the Barelvi Movement Zalzala, meaning earthquake, was written in 1972 by Maulana Arshadul Qadri and has since become a foundational text for the Barelvi movement. Barelvi Muslims, also known as Sufi or Sunni Muslims, are a significant group within the broader Muslim community, primarily based in South Asia, and they follow the teachings of the renowned scholar, Imam Ahmad Raza Khan Barelvi. Qadri’s Zalzala was written as a direct response to the growing influence of the Deobandi movement, which began challenging certain key aspects of Sunni belief, particularly regarding the veneration of Prophet Muhammad Sallallahu Ta'aala Alayhi Wassalam and his role in intercession. The book has had a profound and lasting impact on Barelvi Muslims, not only within South Asia but across the globe. It provided a theological defence of the traditional view of Islam held by the Barelvi school, thus constituting a strong rebuttal to the doctrinal positions espoused by Deobandi scholars. The work of Qadri continues to be an important textbook for Barelvi students and scholars, and its inclusion in the curriculum of Madrasas across India, Pakistan, Bangladesh, and beyond ensures that its influence will continue to shape the faith of generations to come. Arshadul Qadri: A Prominent Scholar and Leader Maulana Arshadul Qadri (1925–2002) was a highly respected Sunni Islamic scholar, author, and missionary activist who dedicated his life to promoting Barelvi beliefs. Born into a family of religious scholars in Syedpura, Ballia, Uttar Pradesh, India, Qadri was well-versed in traditional Islamic education. His father, Maulana Abdul Latif, and grandfather, Maulana Azeemullah, were both renowned scholars who significantly influenced Qadri’s early intellectual development. Qadri completed his studies at Al Jamiatul Ashrafia in Mubarakpur, Uttar Pradesh, under the guidance of Hazrat Shah Abdul Aziz Moradabadi Summa Mubarakpuri. Qadri became a leading figure in the Barelvi movement, which emphasises the veneration of Prophet Muhammad Sallallahu Ta'aala Alayhi Wassalam and the importance of Sufi practices within Islam. His scholarly output included various books, but none were more influential than Zalzala. This treatise dealt with the theological challenges posed by Deobandi movements, particularly their more humanistic perception of the Prophet Muhammad’s (Sallallahu Ta'aala Alayhi Wassalam) status. In addition to his scholarly work, Qadri was a committed missionary and had established a number of educational institutions and Islamic centres not only in South Asia but across the world. He established institutions in the Netherlands, Britain, Suriname, and the United States, which have remained important centres for propagating Barelvi teachings. As noted by the Tarique Omum, "Maulana Arshadul Qadri was gifted with a mercurial temperament, he was dynamic and never felt complacent. He explored the east and the west and scrutinised and observed the potentiality of Islam among the non-Muslim communities." This captures the essence of Qadri’s wide-reaching efforts to preserve and promote Barelvi beliefs, both within the Muslim world and beyond. The Core Argument of Zalzala: Defending the Status of Prophet Hazrat Muhammad The core of the argument in Zalzala lies in the defence made by the Barelvis against the exalted position of Prophet Muhammad Sallallahu Ta'aala Alayhi Wassalam, who had been challenged by the Deobandi movement. For the Barelvis, the Prophet is not a mere messenger; he occupies a unique status, placed only next to God. The Barelvi worldview centres on the belief in the Prophet's special spiritual qualities, including his ability to intercede on behalf of his followers. This veneration is not seen as elevating the Prophet to the status of divinity but as acknowledging his unparalleled spiritual excellence, which allows him to act as an intercessor on the Roz-e-Mahshar or Qayamat (Day of Judgement). In contrast, the Deobandi movement, which follows the thought of personalities like Maulana Shah Waliullah Dehlvi and the founders of the Deobandi school, is more modest regarding the status of the Prophet. Although Deobandi scholars hold a great respect for the Prophet, they consider it a contradiction to the principle of Tawheed (the oneness of God) if someone ascribes qualities of divinity, such as the ability to intercede, to the Prophet. This difference in doctrinal understanding has long been a subject of controversy between the two schools—Barelvi and Deobandi. Zalzala responded to this challenge by employing classical Islamic texts, such as Imam Ahmad Raza Khan's Fatawa-e-Razaviyya and Husamul Haramain. By drawing upon these sources, Qadri argued convincingly that the Prophet Muhammad’s intercessory powers are well-supported by both the Qur'an and Hadith, and his elevated status does not contradict the belief in God’s oneness. Qadri’s aim was not only to defend the Prophet’s exalted status but also to demonstrate that any attempt to diminish it is a deviation from the core teachings of Sunni Islam. Immediate Reactions and Counter-Works by Deobandi Scholars The publication of Zalzala immediately provoked responses from Deobandi scholars, who sought to discredit Qadri’s arguments and defend their own interpretation of the Prophet Muhammad’s status. In 1974, Mufti Abdul Jalil wrote Inkishāf 'Zalzalah' ke ba’d, which critiqued the theological claims made by Qadri in Zalzala. Other responses followed, including Zalzala: Barelvi Fitna Ka Roop by Muhammad Arif Sambhali (1974), Zalzala Par Zalzala by Najmuddin Ahiyai (1975), and Tawheed Ka Khanjar by Imam Ali Danish (1999). These works attempted to prove Qadri wrong by arguing that the status of the Prophet in terms of intercession and his spiritual personality had been over-emphasised. Despite these critiques from Deobandi scholars, Zalzala gained greater prominence among Barelvi Muslims. In many respects, it was seen as an intellectual and learned defence of their religious identity, making Qadri a renowned champion of the Barelvi vision of Islam. The responses from Deobandi scholars did not diminish the significance of the book but instead contributed to further entrenching the theological divide between the two schools. The Legacy of Zalzala in Barelvi Madrasa Education One of the lasting legacies of Zalzala has been its inclusion in the curricula of numerous Madrasas across South Asia. For Barelvi students, Zalzala forms a crucial part of their theological education, providing them with a foundation for understanding their school’s doctrinal position and the theological issues that other Muslim movements, especially the Deobandi school, pose for it. Madrasas in India, Pakistan, and Bangladesh continue to teach Zalzala alongside other important Barelvi texts. This perpetuates the arguments of Qadri in future generations, reinforcing the importance of defending Prophet Muhammad's elevated position and countering interpretations that attempt to undermine it. In these institutions, the syllabus features Zalzala as a central text, ensuring the continuation of Barelvi scholarly traditions. Theological and Academic Significance of Zalzala While Zalzala is certainly a polemical book, it is also an example of the intellectual seriousness of the Barelvi movement. Qadri demonstrated a scholarly rigour in defending the status of the Prophet by drawing from classical Islamic texts. His defence of the Prophet’s status is firmly rooted in the rich tradition of Sunni scholarship that has always placed a premium on protecting the honour of the Prophet Muhammad Sallallahu Ta'aala Alayhi Wassalam. In addition to its theological arguments, Zalzala holds importance for its literary and intellectual style. Qadri wrote in a clear and approachable manner, enabling both scholars and common people to engage with his ideas. His ability to navigate between classical Arabic texts and modern Urdu literature ensured the book’s relevance to Muslims from various educational and social backgrounds. Sectarian Divisions and Zalzala in Modern Islam The religious dichotomy between Barelvi and Deobandi groups reflects broader sectarian trends within South Asian Islam. However, it is important to view these differences as part of a vibrant scholarly tradition that continually contributes to the intellectual growth of the Muslim community. The contribution of Zalzala lies in representing the Barelvi perspective of Sunni Islam, which values the veneration of the Prophet and seeks to preserve traditional Islamic beliefs. In the modern context, Zalzala also reflects the broader struggle within Islam to reconcile traditional beliefs with contemporary challenges. Qadri’s defence of the Prophet’s status and critique of Deobandi beliefs can be seen as an attempt to preserve the traditional understanding of Islam amidst a changing social and political landscape. His work continues to inspire and guide Barelvi Muslims in their intellectual and spiritual journeys. Global Influence of Zalzala and Its Contemporary Relevance The global reach of Zalzala is a testament to its lasting impact within the Barelvi movement. While the primary influence of the book remains in South Asia, its teachings have spread to Muslim communities worldwide, especially in the West, where Barelvi Muslims have established centres for religious education and missionary work. Institutions in the United Kingdom, the United States, and parts of Europe have included Zalzala in their curriculum, ensuring that new generations of Barelvi scholars and students engage with its theological arguments. For many Barelvi Muslims living in diaspora communities, Zalzala offers a connection to their spiritual roots and reinforces their religious identity in the face of modern secular challenges and multicultural environments. The teachings of the book help Barelvi Muslims navigate interfaith dialogue and preserve traditional Sunni beliefs in a diverse, pluralistic society. A Unified Stand Against Misconceptions of Islam Another significant aspect of Zalzala is its contribution to combating misconceptions about Islam, particularly in regions where the religion is misunderstood. Ultimately, Zalzala is a testament to how the preservation of traditional beliefs and the defence of the dignity of Prophet Muhammad (peace be upon him) can continue to inspire and inform generations of scholars, activists, and ordinary Muslims alike, ensuring that the principles of the Barelvi movement remain relevant and resilient in the face of modernity. As the world continues to evolve and Muslims face new challenges in a rapidly changing social and political landscape, the intellectual heritage embodied in Zalzala serves as a beacon for maintaining the integrity of traditional Sunni beliefs. The lasting impact of Maulana Arshadul Qadri's work will ensure that future generations of Barelvi Muslims remain grounded in their faith while confidently engaging with the theological and intellectual debates of their time. In this way, Zalzala not only reinforces the Barelvi commitment to the veneration of Prophet Muhammad but also ensures that this fundamental aspect of their faith endures as a living tradition, continuously shaping the spiritual and intellectual landscape of the Muslim community worldwide. Conclusion: A Timeless Defence of Barelvi Beliefs In conclusion, Zalzala remains an important text for making sense of the theological and doctrinal positions of the Barelvi school of thought. Through this work, Arshadul Qadri made a significant contribution toward the preservation of traditional Sunni Islam, particularly in emphasising the exalted status of Prophet Muhammad Sallallahu Ta'aala Alayhi Wassalam and his role as an intercessor. This continues to make relevant arguments that provide a deep anchor to their faith and way of life in a rapidly diversifying religious, pluralistic world today. Zalzala stands as an epitome of the Barelvi defence against the challenges posed by the Deobandi school. While deeply polemical in nature, the book also demonstrates the intellectual rigour with which the Barelvi community has sought to safeguard their core beliefs. Qadri’s work embodies the scholarly engagement that has historically been a feature of the Sunni tradition, particularly in the defence of the dignity and exalted status of the Prophet Muhammad Sallallahu Ta'aala Alayhi Wassalam. Rather than being merely a reaction to the Deobandi critique, Zalzala serves as an enduring text that fosters intellectual engagement within the Barelvi community. It provides a strong foundation for future generations of scholars and students in the defence of traditional Sunni beliefs, especially in matters of intercession and the elevated status of Prophet Muhammad Sallallahu Ta'aala Alayhi Wassalam. This enduring legacy ensures that the theological richness and intellectual heritage of the Barelvi movement will continue to be preserved and transmitted to new generations. As we move forward, the lessons of Zalzala offer valuable insights into how religious communities can engage with doctrinal disputes while remaining rooted in their traditions. Qadri’s work serves as a reminder of the importance of maintaining intellectual rigour, while also adhering to the core values that define Sunni Islam. The continued study and reflection upon Zalzala will undoubtedly inspire future generations of Barelvi scholars, ensuring that the legacy of Prophet Muhammad’s (PBUH) honour and the values of traditional Sunni Islam will continue to thrive in the modern world. The legacy of Arshadul Qadri and his book Zalzala will likely remain a central part of the Barelvi intellectual tradition, solidifying his place as one of the most important figures in the defence of Sunni orthodoxy. It will continue to influence the way Barelvi Muslims approach theological debates, both within the Muslim community and in the broader religious landscape, providing a balanced and reasoned response to contemporary challenges. In this way, the impact of Zalzala goes far beyond its polemical origins, contributing to the ongoing development of Islamic thought in South Asia and the wider Muslim world. Ultimately, Zalzala is a testament to how the preservation of traditional beliefs and the defence of the dignity of Prophet Muhammad Sallallahu Ta'aala Alayhi Wassalam can continue to inspire and inform generations of scholars, activists, and ordinary Muslims alike, ensuring that the principles of the Barelvi movement remain relevant and resilient in the face of modernity. ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/zalzala-allama-arshadul-intellectual-prophet-muhammad/d/134015 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