Deobandi movement

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Deobandi Movement
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Clockwise from top: Darul Uloom Deoband, Hussain Ahmed Madani, Taqi Usmani, Shah Ahmad Shafi, Shabbir Ahmad Usmani, Mahmud Hasan Deobandi

The Deobandi movement or Deobandism is a revivalist movement within Sunni Islam that adheres to the Hanafi school of law. It was formed in the late 19th century around the Darul Uloom Madrassa in Deoband, India, from which the name derives, by Muhammad Qasim Nanautavi, Rashid Ahmad Gangohi, Ashraf Ali Thanwi and Khalil Ahmad Saharanpuri after the Indian Rebellion of 1857–58. They opposed the influence of non-Muslim cultures on the Muslims living in South Asia. The movement pioneered education in religious sciences through the Dars-i-Nizami associated with the Lucknow-based ulama of Firangi Mahal with the goal of preserving traditional Islamic teachings from the influx of modernist and secular ideas during British colonial rule. The Deobandi movement's Indian clerical wing, Jamiat Ulema-e-Hind, was founded in 1919 and played a major role in the Indian independence movement through its participation in the Pan-Islamist Khilafat movement and propagation of the doctrine of composite nationalism.

Contents

In terms of jurisprudence, the Deobandis uphold the doctrine of taqlid (conformity to a school of thought) and adhere to the Hanafi school. Founders of the Deobandi school Nanautavi and Gangohi drew inspiration from the religious and political doctrines of the South Asian Islamic scholar, Salafi-oriented Sufi and theologian Ismail Dehlawi (26 April, 1779 – 6 May, 1831). [1] [2] In its early years, Deobandi scholars engaged in theological debates with Christian and Hindu scholars; with the objective of defending Islamic faith, and to form a popular struggle to overthrow British colonialism. Deobandi theologians of Jamiat Ulema e-Hind, in particular, discussed multiculturalism and opposition to the partition of India, with a strategic vision to safeguard the religious freedom of Muslims in India.

The movement has spread from India, Pakistan, Afghanistan and Bangladesh to the United Kingdom, and has a presence in South Africa. The Pakistani and Afghan branches and the original Indian seminaries have far less contact since the Partition of India, for political reasons related to the India–Pakistan border. Followers of the Deobandi movement are extremely diverse; some advocate for non-violence and others are militant.

Foundation and expansion

British colonialism in India [3] was seen by a group of Indian scholars—consisting of Rashid Ahmad Gangohi, Muhammad Yaqub Nanautawi, Shah Rafi al-Din, Sayyid Muhammad Abid, Zulfiqar Ali, Fazlur Rahman Usmani and Muhammad Qasim Nanotvi—to be corrupting Islam. [4] The group founded an Islamic seminary ( madrassa ) known as Darul Uloom Deoband, [3] [5] [6] [7] here the Islamic revivalist and anti-imperialist ideology of the Deobandis began to develop. In time, the Darul Uloom Deoband became the second largest focal point of Islamic teaching and research after the Al-Azhar University, Cairo. Towards the time of the Indian independence movement and afterward in post-colonial India, the Deobandis advocated a notion of composite nationalism by which Muslims and Hindus were seen as one nation who were asked to be united in the struggle against the British rule. [8]

In 1919, a large group of Deobandi scholars formed the political party Jamiat Ulema-e-Hind and opposed the partition of India. [8] Deobandi scholar Maulana Syed Husain Ahmad Madani helped to spread these ideas through his text Muttahida Qaumiyat Aur Islam . [8] A group later dissented from this position and joined Muhammad Ali Jinnah's Muslim League, including Ashraf Ali Thanwi, Shabbir Ahmad Usmani, Zafar Ahmad Usmani and Muhammad Shafi Deobandi, who formed the Jamiat Ulema-e-Islam in 1945. [9]

Through the organisations such as Jamiat Ulema-e-Hind and Tablighi Jamaat, [8] [10] [11] the Deobandi movement began to spread. [12] [13] Graduates of Darul Uloom Deoband in India from countries such as South Africa, China, and Malaysia opened thousands of madaaris throughout the world. [14]

India

The Deobandi movement in India is managed and spread by Darul Uloom Deoband [3] [5] [6] [7] and the Jamiat Ulema-e-Hind. [8] [10] [11]

Pakistan

Of Pakistan's estimated 230 million Muslims, some 15-30% or 40-80 million Pakistani Muslims consider themselves Deobandi, forming majority in Khyber Pakhtunkhwa and Balochistan. It is the most followed Movement among Pashtuns and Balochs [15] According to Heritage Online, nearly 65% of the total seminaries (Madrasah) in Pakistan are run by Deobandis, whereas 25% are run by Barelvis, 6% by Ahl-i Hadith and 3% by various Shia organizations. The Deobandi movement in Pakistan was a major recipient of funding from Saudi Arabia from the early 1980s up until the early 2000s, where after this funding was diverted to the rival Ahl-i Hadith movement. [16] Having seen Deoband as a counterbalance to Iranian influence in the region, Saudi funding is now strictly reserved for the Ahl-i Hadith. [16]

Deobandi-affiliated groups such as the TTP, SSP, Let, etc. have a militant character [17] and have attacked and destroyed Sufi sites holy to Sunni Muslims of the Barelvi movement, such as Data Darbar in Lahore, Abdullah Shah Ghazi's tomb in Karachi, Khal Magasi in Balochistan, and Rahman Baba's tomb in Peshawar. [17]

Afghanistan

Deobandi Islam is the most popular movement in the Pashtun belt on both sides of the Durand Line that separates Afghanistan and Pakistan. [16] [3] Moreover, prominent Afghan and Pakistani Taliban leaders have studied in Deobandi seminaries. [18]

South Africa

The Deobandi Movement has an international presence today, with its full-fledged manifestation in South Africa, a country where the movement was initiated through the Indian Gujarati merchant class. [19] The Islamic education system of the Deobandi movement, as well as the necessary components of social and political organizations such as the Tablighi Jamat and Jamiatul Ulama South Africa are fully functioning effectively in South Africa, as they do in India. Madrasas in South Africa provide Islamic higher education and are now centers for Islamic education for foreigners who are interested in receiving a Deobandi-style education. Many of their graduates, especially from Western countries such as the United Kingdom and the United States, are Western students. Some of South African madrasas are recognized globally, providing fatwa services. South Africa is now known for producing exceptional Islamic literature through translation and compilation. Similarly, the Tabligh Jamaat is a hub in South Africa that spreads throughout South and East Africa. Graduates of South African madrassas spend their time in service of the Tablighi Jamaat, among them are Muhammad Zakariyya al-Kandhlawi, Masihullah Khan, Mahmood Hasan Gangohi [5] and Asad Madni. South African Deobandi Muslims have many important and influential educational and socio-political organizations that educate the people and play an important role in religious and social activities. Among them are Jamiatul Ulama South Africa and the Muslim Judicial Council. [20]

Iran

Students from various regions, including Sistan and Baluchestan in Iran, attended Deoband, which led to the spread of its founders ideas. [21] This movement had a significant impact on some of the new generation of Iranian intellectuals in the late 19th and early 20th centuries. [22] After entering Iran, the students of this school continued to expand this thinking and with the formation of missionary groups. These thoughts have been strengthened on one hand due to the cultural relationships between the Baloch tribes and on the other hand due to the connection of Sistan and Baluchestan's Iran and India's Hanafi religious leaders in Iran. [23] Today, Deobandi thinking is one of the intellectual currents in Sistan and Baluchestan and preaching groups are active in different cities and villages. Its playing a crucial role in Iran's political landscape. The Deobandis aimed to homogenize religious schools and were opposed to certain popular practices. The Naqshbandi order played an important role for the Deobandi movement in the Persian-speaking world. [24]

United Kingdom

In the 1970s, Deobandis opened the first British-based Muslim religious seminaries (Darul-Ulooms), educating imams and religious scholars. [25] Deobandis "have been quietly meeting the religious and spiritual needs of a significant proportion of British Muslims, and are perhaps the most influential British Muslim group." [25] In 2015 Ofsted highlighted the Deobandi seminary in Holcombe as a good example of a school "promoting British values, preventing radicalisation and protecting children". [26] The journalist, Andrew Norfolk, did not agree with this assessment. [27]

According to a 2007 report by Andrew Norfolk, published in The Times , about 600 of Britain's nearly 1,500 mosques were under the control of "a hardline sect", whose leading preacher loathed Western values, called on Muslims to "shed blood" for Allah and preached contempt for Jews, Christians and Hindus. The same investigative report further said that 17 of the country's 26 Islamic seminaries follow the ultra-conservative Deobandi teachings which The Times said had given birth to the Taliban. According to The Times, almost 80% of all domestically trained Ulema were being trained in these hardline seminaries. [28] An opinion column in The Guardian described this report as "a toxic mixture of fact, exaggeration and outright nonsense". [29]

In 2014 it was reported that 45 per cent of Britain's mosques and nearly all the UK-based training of Islamic scholars are controlled by the Deobandis, the largest single Islamic group. [30]

Beliefs

The Deobandi movement sees itself as a scholastic tradition that grew out of the Islamic scholastic traditions of the pre-colonial Indian subcontinent and Afghanistan, and it considers its visionary forefather to be Ismail Dehlawi (26 April, 1779 – 6 May, 1831). [1] [31] [32] [33] Dehlawi was a contemporary of Muhammad ibn Abd al-Wahhab, and they studied in Medina under some of the same teachers. [34] Muhammad Iqbal said: "The Deobandi movement is neither a creed (Aqidah) nor a denomination (Tayifa) – terms by which its antagonists try to incite the masses against it – but it is a comprehensive picture and a complete edition of the tack of the Ahl al-Sunnah wal-Jama’ah in which all the offshoots of the Ahl al-Sunnah wal-Jama’ah are seen joined with their root." [35]

Theology

In tenets of faith, the Deobandis follow the Maturidi school of Islamic theology. [36] [37] [38] Their schools teach a short text on beliefs known as al-'Aqa'id al-Nasafiyya by the Hanafi-Maturidi scholar Najm al-Din 'Umar al-Nasafi. [39]

The official Deobandi book, al-Muhannad 'ala al-Mufannad (The Sword on the Disproved), also known as: al-Tasdiqat li-Daf' al-Talbisat (Endorsements Repelling Deceits), is a work that summarizes the beliefs generally held by the Deobandis. It was authored by Khalil Ahmad al-Saharanpuri (d. 1346/1927) in order to defend and remit the Deobandis from the charge of kufr (unbelief or blasphemy) levied against them by their opponents. [40]

According to Brannon D. Ingram, Deobandis differ from Barelvis on three theological positions. [41] Gangohi stated that God has the ability to lie. [42] This doctrine is called Imkan-i Kizb. [41] [42] According to this doctrine, because God is omnipotent, God is capable of lying. [41] Gangohi also supported the doctrine that God has the ability to make additional prophets after Muhammad (Imkan-i Nazir) and other prophets equal to Muhammad. [41] [42] Gangohi clarifies that although God has the ability to make prophets on "par" with Muhammad, he "would never do so". [41]

Fiqh (Islamic jurisprudence)

Deobandis are strong proponents of the doctrine of Taqlid . [43] [44] [45] In other words, they believe that a Deobandi must adhere to one of the four schools (madhhabs) of Sunni Islamic Law and discourage inter-school eclecticism. [46] They themselves claim to be the followers of the Hanafi school. [36] [47] Students at madrasas affiliated with the Deobandi movement study the classic books of Hanafi Law such as Nur al-Idah, Mukhtasar al-Quduri, Sharh al-Wiqayah, and Kanz al-Daqa’iq, culminating their study of the madhhab with the Hidayah of al-Marghinani. [48]

With regard to views on Taqlid, one of their main opposing reformist groups are the Ahl-i-Hadith, also known as the Ghair Muqallid , the nonconformists, because they eschewed taqlid in favor of the direct use of Quran and Hadith. [49] They often accuse those who adhere to the rulings of one scholar or legal school of blind imitation, and frequently demand scriptural evidence for every argument and legal ruling. [50] Almost since the very beginnings of the movement, Deobandi scholars have generated a copious amount of scholarly output in an attempt to defend their adherence to a madhhab in general. In particular, Deobandis have penned much literature in defense of their argument that the Hanafi madhhab is in complete accordance with the Quran and Hadith . [51]

Hadith

In response to this need to defend their madhhab in the light of scripture, Deobandis became particularly distinguished for their unprecedented salience to the study of Hadith in their madrasas. Their madrasa curriculum incorporates a feature unique among the global arena of Islamic scholarship, the Daura-e Hadis, the capstone year of a student's advanced madrasa training, in which all six canonical collections of the Sunni Hadith (the Sihah Sittah) are reviewed. [52]

In a Deobandi madrasa, the position of Shaykh al-Hadith, or the resident professor of Sahih Bukhari, is held in much reverence. Their views were widely shared by a broad range of Islamic reform movements of the colonial period. [3] [53] [54]

Sufism

Khalil Ahmad al-Saharanpuri outlined the creedal beliefs of Deobandis in his Al-Muhannad ala al-Mufannad where he stated that

Our way is following the greatest Imam, Abu Hanifa al-Nu'man – Allah Exalted is He be pleased with him – in the peripherals; and followers of the noble Imam Abu al-Hasan al-Ash'ari and the noble Imam Abu Mansur al-Maturidi (Allah be pleased with them) in creed and the fundamentals; and that we are adherents to the following Sufi ways: the most distinguished way of the Naqshbandi masters, the most pure way of the Chishti masters, the most glorious way of the Qadiri masters, and the most radiant way of the Suhrawardi masters (Allah be pleased with them all). — Al-Muhannad 'ala al-Mufannad (Questions One and Two)

However, Deobandis are strictly opposed to celebrating the birthday of the Islamic prophet Muhammad, the celebration of Urs , and the Mourning of Ashura. [55] [56] [57] [58] [59] Deobandis also reject the building of structures over graves, visitation to the shrines of Sufi saints, as well as the practice of loud Dhikr, Qawwali, Wajd and Sama - seeing them as too "innovative" in nature. [55] [56] [57] [58] [59] Deobandis oppose various forms of Tawassul and Istighatha, [60] [61] which they label as Kufr and Shirk. [61]

Deoband's curriculum combined the study of Islamic holy scriptures (Quran, hadith and law) with rational subjects (logic, philosophy and science). At the same time it was hugely Sufi in orientation and affiliated with the Chishti order. [6] Taqi Usmani - the most famous Deobandi scholar was trained in the Chishti order as were the four founders of the Deoband madrassa. Mahmood Ashraf Usmani, the former head of Darul Ulum Karachi, defended the concept of Tariqa and Bay'ah based on the Pledge of the Tree incident. [62] Ashraf Ali Thanwi graduated from Darul Uloom Deoband and was widely considered a preeminent Sufi of modern India. [63]

Founders of the Deobandi school, Muhammad Qasim Nanautavi and Rashid Ahmad Gangohi, were inspired by the doctrine of Shah Waliullah [5] amongst other sources of inspiration. Gangohi studied under the Sufi shaykh Haji Imdadullah Muhajir Makki, although he differed with his views in many ways. [64] However Gangohi's Fatawa-yi Rashidiyya opposed traditional Sufi practices such as loud dhikr, visiting the tombs of Sufi saints, celebrating Urs, visualizing or contemplating on a Sufi master (tasawwur-e-shaykh), reciting the Fatihah on special occasions, and engaging in Sema. [58]

Gangohi opposed the Sufi doctrine that Muhammad has knowledge of the unseen (ilm e ghaib). [65] [66] This belief of the Deobandis conflicts with traditional Sufi views of Muhammad having unparalleled and unequal knowledge that encompasses the unseen realm. [65] [66] Gangohi also issued multiple fatwas against the Mawlid and stated it is an innovation (bidah), [67] and opposed the practice of standing up in honour of Muhammad during Mawlid. [67]

Muhammad Zakariyya Kandhlawi, noted hadith scholar and Sufi Shaykh of Deobandis, says that,

The reality of "tasawwuf" is merely correction of intention. It begins with "actions are only according to intentions" and ends with "that you worship Him (Allah) as if you see Him." [68]

Scholarship

Deobandi fiqh

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Deobandi fiqh, originating from the Hanafi school of Islamic law, is a distinctive school of Islamic jurisprudence that highly values the strict adherence to the Hanafi school of jurisprudence, also known as Taqlid. [69] Deobandi scholars view Taqlid as a crucial means of ensuring the proper interpretation and application of Islamic law, especially for individuals without the necessary knowledge and expertise to engage in Ijtihad. However, Ijtihad is also recognized as necessary for the evolution of Islamic law, but it should be approached with caution and respect for Islamic scholarship traditions. [70] Darul Uloom Deoband established the first Department of Fatwa, or Darul Ifta, in 1892, followed by other Deobandi madrasas and organizations such as the Islamic Fiqh Academy (India), which constitute the bedrock for the development of the Deobandi fiqh. [71] Rashid Ahmad Gangohi is considered the founder of Deobandi fiqh, with Ashraf Ali Thanwi and Aziz-ul-Rahman Usmani regarded as key figures. [72] The earliest text of Deobandi fiqh is Fatawa-e-Rashidiya , with other important texts including Imdad-ul-Fatawa and Fatawa Darul Uloom Deoband . [73] Deobandi fiqh plays a vital role in Afghanistan's judiciary system, [74] with Taqi Usmani and Khalid Saifullah Rahmani recognized as prominent contemporary faqihs of the Deobandi school. [75] Digital initiatives such as Darulifta-Deoband.com and Askimam demonstrate the digitization of Deobandi fiqh. [76] [77] A significant fatwa in Deobandi fiqh is the Fatwa of Peace for Humanity , issued by Farid Uddin Masood in 2016, endorsed by over 100,000 Islamic scholars from Bangladesh, declaring terrorism as haram or forbidden, based on Islamic scripture and tradition. [78]

Politics

Deobandi jihadism

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Deobandi jihadism pertains to a militant interpretation of Islam that draws upon the teachings of the Deobandi movement. The Deobandi movement underwent three waves of armed conflict. The first wave resulted in the establishment of an Islamic territory centered on Thana Bhawan by the movement's elders during the Indian Rebellion of 1857, [3] [7] [79] [80] prior to the founding of Darul Uloom Deoband. [81] Imdadullah Muhajir Makki served as the Amir al-Mu'minin of this Islamic territory, Rashid Ahmad Gangohi as the Chief justice, and Muhammad Qasim Nanautavi as the Commander-in-chief. [82] However, following the British victory over the Deobandi forces in the Battle of Shamli, the territory fell. After the establishment of Darul Uloom Deoband, Mahmud Hasan Deobandi initiated the second wave. He attempted to mobilize an armed resistance against the British through various initiatives, including the formation of the Samratut Tarbiat. When the British uncovered his Silk Letter Movement, they arrested him and held him captive in Malta. Following his release, he and his followers entered mainstream politics and actively participated in the democratic process. In the late 1970s, the Pakistan–Afghan border became the epicenter of the Deobandi jihadist movement's third wave, which was fueled by the Soviet–Afghan War. [83] [3] Under the auspices of President Muhammad Zia-ul-Haq, its expansion occurred through various madrasas, such as Darul Uloom Haqqania and Jamia Uloom-ul-Islamia, with political support provided by Jamiat Ulema-e-Islam (S). Trained militants from the Pakistan–Afghan border participated in the Afghan jihad and later formed various organizations, including the Taliban. The most prominent example of Deobandi jihadism is the Taliban, who established Islamic rule in Afghanistan. Sami-ul-Haq, the head of Jamiat Ulema-e-Islam (S), is regarded as the "father of the Taliban."

Organizations

Jamiat Ulema-I-Hind

Jamiat Ulema-e-Hind is one of the leading Deobandi organizations in India. It was founded in British India in 1919 by Ahmad Saeed Dehlavi, Sanaullah Amritsari and several other scholars including Kifayatullah Dehlawi who was elected its first interim president. [84] The Jamiat has propounded a theological basis for its nationalistic philosophy. Their thesis is that Muslims and non-Muslims have entered upon a mutual contract in India since independence, to establish a secular state. [85] The Constitution of India represents this contract. [86]

Jamiat Ulema-e-Islam

Jamiat Ulema-e-Islam (JUI) is a Deobandi organization, part of the Deobandi movement. [87] The JUI formed when members broke from the Jamiat Ulema-e-Hind in 1945 after that organization backed the Indian National Congress against the Muslim League's lobby for a separate Pakistan.[ citation needed ] The first president of the JUI was Shabbir Ahmad Usmani.

Majlis-e-Ahrar-e-Islam

Majlis-e-Ahrar-e-Islam (Urdu : مجلس احرارلأسلام), also known in short as Ahrar, was a conservative Deobandi political party in the Indian subcontinent during the British Raj (prior to the independence of Pakistan) founded 29 December 1929 at Lahore. Chaudhry Afzal Haq, Syed Ata Ullah Shah Bukhari, Habib-ur-Rehman Ludhianvi, Mazhar Ali Azhar, Zafar Ali Khan and Dawood Ghaznavi were the founders of the party. [88] The Ahrar was composed of Indian Muslims disillusioned by the Khilafat Movement, [89] [90] [8] which cleaved closer to the Congress Party. [91] [ page needed ] The party was associated with opposition to Muhammad Ali Jinnah and against establishment of an independent Pakistan as well as criticism of the Ahmadiyya movement. [92] After the independence of Pakistan in 1947, Majlis-e-Ahrar divided in two parts. Now, Majlis-e-Ahrar-e-Islam is working for the sake of Muhammad[ vague ], nifaaz Hakomat-e-illahiyya and Khidmat-e-Khalq. In Pakistan, Ahrar secretariat is in Lahore and in India it is based in Ludhiana.

Tablighi Jamaat

Tablighi Jamaat, a non-political Deobandi missionary organisation, began as an offshoot of the Deobandi movement. [93] Its inception is believed to be a response to Hindu reform movements, which were considered a threat to vulnerable and non-practising Deobandi Muslims. It gradually expanded from a local to a national organisation, and finally to a transnational movement with followers in over 200 countries. Although its beginnings were from the Deobandi movement, it has now established an independent identity though it still maintains close ties with Deobandi ulema in many countries with large South Asian Muslim populations such as the UK. [94]

Associated organizations

Associated militant organizations

Lashkar-e-Jhangvi

Lashkar-e-Jhangvi (LJ) (Army of Jhangvi) was a Deobandi militant organization. [95] Formed in 1996, it operated in Pakistan as an offshoot of Sipah-e-Sahaba (SSP). Riaz Basra broke away from the SSP over differences with his seniors. [96] The group, now practically defunct since the unsuccessful Operation Zarb-e-Azab, is considered a terrorist group by Pakistan and the United States, [97] It was involved in attacks on civilians and protectors of them. [98] [99] Lashkar-e-Jhangvi is predominantly Punjabi. [100] The group has been labelled by intelligence officials in Pakistan as a major security threat. [101]

Taliban

The Taliban ("students"), alternative spelling Taleban, [102] is an Islamic fundamentalist political and militant movement in Afghanistan. It spread into Afghanistan and formed a government, ruling as the Islamic Emirate of Afghanistan from September 1996 until December 2001, with Kandahar as the capital. While in power, it enforced its strict interpretation of Sharia law. [103] While many leading Muslims and Islamic scholars have been highly critical of the Taliban's interpretations of Islamic law, [104] the Darul Uloom Deoband has consistently supported the Taliban in Afghanistan, including their 2001 destruction of the Buddhas of Bamiyan, [14] and the majority of the Taliban's leaders were influenced by Deobandi fundamentalism. [105] Pashtunwali, the Pashtun tribal code, also played a significant role in the Taliban's legislation. [106] The Taliban were condemned internationally for their brutal treatment of women. [107] [108]

Tehrik-i-Taliban Pakistan

Tehrik-i-Taliban Pakistan (the TTP), alternatively referred to as the Pakistani Taliban, is an umbrella organization of various Islamist militant groups based in the northwestern Federally Administered Tribal Areas along the Afghan border in Pakistan. In December 2007 about 13 groups united under the leadership of Baitullah Mehsud to form the Tehrik-i-Taliban Pakistan. [109] [110] Among the Tehrik-i-Taliban Pakistan's stated objectives are resistance against the Pakistani state, enforcement of their interpretation of sharia and a plan to unite against NATO-led forces in Afghanistan. [109] [110] [111]

The TTP is not directly affiliated with the Afghan Taliban movement led by Mullah Omar, with both groups differing greatly in their histories, strategic goals and interests although they both share a primarily Deobandi interpretation of Islam and are predominantly Pashtun. [111] [112]

Sipah-e-Sahaba

Sipah-e-Sahaba Pakistan (SSP) is a banned Pakistani militant organization, and a formerly registered Pakistani political party. Established in the early 1980s in Jhang by the militant leader Haq Nawaz Jhangvi, its stated goal is primarily to deter major Shiite influence in Pakistan in the wake of the Iranian Revolution. [113] [114] The organization was banned by President Pervez Musharraf in 2002 as being a terrorist group under the Anti-Terrorism Act of 1997. [113] [114] In October 2000 Masood Azhar, another militant leader, and founder of Jaish-e-Mohammed (JeM), was quoted as saying that "Sipah-e-Sahaba stands shoulder to shoulder with Jaish-e-Muhammad in Jehad." [115] A leaked U.S. diplomatic cable described JeM as "another SSP breakaway Deobandi organization." [116]

Institutions

Right after Darul Uloom Deoband, the main center of Deobandism throughout the world, Mazahir Uloom, Saharanpur is the second known Deobandi madrassa in India, which produced the scholars like Muhammad Zakariyya Kandhlawi. Muhammad Qasim Nanautavi's established Madrasa Shahi, Moradabad, the alma of scholars like Mufti Mahmud and Saeed Ahmad Akbarabadi has its position. Darul Uloom Karachi, founded by Mufti Shafi Usmani, Jamia Binoria and Jamia Uloom-ul-Islamia in Pakistani are top Deobandi institutions there. Darul Uloom Bury, Holcombe, established by Yusuf Motala during 1970s is the first Deobandi madrassa of the West [117] In South Africa, [118] [119] Darul Ulum Newcastle, was founded in 1971 by Cassim Mohammed Sema [120] and Dar al-Ulum Zakariyya in Lenasia, [121] [122] [123] Madrasah In'aamiyyah, Camperdown is known for its Dar al-Iftaa (Department of Fatwa Research and Training) which runs the popular online fatwa service, Askimam.org. [124] Al-Jamiatul Ahlia Darul Ulum Moinul Islam is the first established Deobandi madrassa in Bangladesh, which produced the scholars like Shah Ahmad Shafi, Junaid Babunagari. Al-Rashid Islamic Institute, Ontario, Canada, Darul Uloom Al-Madania in Buffalo, New York, Jamiah Darul Uloom Zahedan in Iran and Darul Uloom Raheemiyyah are some top Deobandi institutions.

Notable members

Contemporary Deobandis

Publications about Deobandism

See also

Related Research Articles

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Muḥammad Shafī‘ ibn Muḥammad Yāsīn ‘Us̱mānī Deobandī, often referred to as Mufti Muhammad Shafi, was a Pakistani Sunni Islamic scholar of the Deobandi school of Islamic thought.

<span class="mw-page-title-main">Anwar Shah Kashmiri</span> Kashmiri scholar and poet (1875–1933)

Anwar Shah Kashmiri was an Islamic scholar from Kashmir in the early twentieth century, best known for his expertise in the study of hadith, a strong memory, and a unique approach to interpreting traditions, as well as the fourth principal of Darul Uloom Deoband. With an ancestral heritage of religious scholarship rooted in Baghdad, he acquired training in Islamic sciences at Darul Uloom Deoband under the mentorship of Mahmud Hasan Deobandi, alongside enjoying a spiritual journey with Rashid Ahmad Gangohi. Initiating his vocation as the first principal of Madrasa Aminia, he embarked on a hajj in 1906 with a sojourn in Medina, dedicated to exploring the depths of hadith literature. Subsequently, he joined Darul Uloom Deoband, serving as the post of Sheikh al-Hadith for nearly thirteen years before choosing Jamia Islamia Talimuddin as his final destination for his academic voyage. Although he displayed limited inclination toward the written word, a handful of treatises flowed from his pen. Yet, the bulk of his literary legacy has been preserved through the efforts of his students, who transcribed his classroom lectures, discourses, and sermons. While the crux of his scholarly work centered on championing the Hanafi school and establishing its supremacy, he also garnered recognition for his comparatively liberal approach to various religious matters. His publications found their place under the patronage of Majlis-i Ilmi, a scholarly institution established in Delhi in 1929. His scholarly credentials received official endorsement with the publication of Fayd al-Bari, a four-volume Arabic commentary on Sahih al-Bukhari, curated by Badre Alam Merathi and published in Cairo, with the financial support of Jamiatul Ulama Transvaal.

<span class="mw-page-title-main">Mazahir Uloom</span> Islamic seminary in India

Mazahir Uloom is an Islamic seminary located in Saharanpur, Uttar Pradesh. Started in November 1866 by Sa'ādat Ali Faqīh, and developed further by Mazhar Nanautawi and Ahmad Ali Saharanpuri; it is regarded as the second most influential and major Deobandi seminary in India. The earliest graduates of the seminary include famous Hadīth scholar Khalil Ahmad Saharanpuri. In 1988, the seminary split into two with the establishment of Mazahir Uloom Jadeed as a new independent seminary. Since then the seminary has been named as Mazahir Uloom Waqf Qadeem.

Abul Wafa Sanaullah Amritsari was a British Indian, later Pakistani, Muslim scholar and a leading figure within the Ahl-e-Hadith movement who was active in the city of Amritsar, Punjab. He was an alumnus of Mazahir Uloom and the Darul Uloom Deoband. He was a major antagonist of Mirza Ghulam Ahmad and the early Ahmadiya movement. He served as the general secretary of the All India Jamiat-i-Ahl-i-Hadith from 1906 to 1947 and was the editor of the Ahl-e-Hadees, a weekly magazine.

Syed Fakhruddin Ahmad (1889-1972) was an Indian Sunni Muslim scholar and jurist who served as the Principal of Madrasa Shahi, and the sixth President of Jamiat Ulama-e-Hind. He was a professor of hadith at the Darul Uloom Deoband.

<span class="mw-page-title-main">Nizamuddin Asir Adrawi</span> Indian historian (1926–2021)

Nizāmuddīn Asīr Adrawi was an Indian Sunni Muslim scholar, biographer, historian and author in the Urdu language. He established the Madrassa Darus Salam in Adari and served as the Officer In Charge of the Jamiat Ulama-e-Hind in Lucknow from 1974 to 1978.

Hafiz Muhammad Ahmad (1862–1928) was an Indian Muslim scholar, who served as the vice chancellor of the Darul Uloom Deoband for thirty five years. He was the Grand Mufti of the Hyderabad State from 1922 to 1925.

<span class="mw-page-title-main">Nur Hossain Kasemi</span> Bangladeshi Islamic scholar (1945–2020)

Nur Hossain Kasemi was a Bangladeshi Deobandi Islamic scholar, politician, educator, religious speaker and spiritual figure. He was the secretary general of Hefazat-e-Islam Bangladesh and Jamiat Ulema-e-Islam Bangladesh, vice-president of Al-Haiatul Ulya Lil-Jamiatil Qawmia Bangladesh, senior vice-president of Befaqul Madarisil Arabia Bangladesh and Shaykhul Hadith and rector of Jamia Madania Baridhara, Dhaka and Jamia Sobhania Mahmud Nagar. He had played a leading role in the Hefazat movement, Khatam an-Nabiyyin movement etc. He was well known among the Muslim masses as an Islamic leader. He was also involved in running nearly 45 Islamic seminaries.

<span class="mw-page-title-main">Bibliography of Deobandi movement</span>

This bibliography of Deobandi Movement is a selected list of generally available scholarly resources related to Deobandi Movement, a revivalist movement within Sunni Islam, adhering to the Hanafi school of law, formed in the late 19th century around the Darul Uloom Deoband in British India, from which the name derives, by Qasim Nanawtawi, Rashid Ahmad Gangohi and several others, after the Indian Rebellion of 1857–58. It is one of the most influential reform movements in modern Islam. Islamic Revival in British India by Barbara D. Metcalf was the first major monograph specifically devoted to the institutional and intellectual history of this movement. Muhammad Tayyib Qasmi wrote a book named The Tradition of the Scholars of Deoband: Maslak Ulama-i-Deoband, a primary source on the contours of Deobandi ideology. In this work, he tried to project Deoband as an ideology of moderation that is a composite of various knowledge traditions in Islam. This list will include Books and theses written on Deobandi Movement and articles published about this movement in various journals, newspapers, encyclopedias, seminars, websites etc. in APA style. Only bibliography related to Deobandi Movement will be included here, for Darul Uloom Deoband, see Bibliography of Darul Uloom Deoband.

<span class="mw-page-title-main">Bibliography of Darul Uloom Deoband</span>

This bibliography of Darul Uloom Deoband is a selected list of generally available scholarly resources related to Darul Uloom Deoband, a leading Islamic seminary and Muslim theological centre in India at which the Deobandi movement began, founded in 1866. It is one of the most influential reform movements in modern Islam. It created a largest network of satellite madrasas all over the world especially India, Bangladesh, Pakistan, Afghanistan neighboring countries in Asia and beyond, and as far afield as the Caribbean, South Africa, United Kingdom and the United States. Islamic Revival in British India by Barbara D. Metcalf was the first major monograph specifically devoted to the institutional and intellectual history of Deoband. Syed Mehboob Rizwi wrote History of Darul Uloom Deoband in 1977 in 2 volumes. This list will include Books and theses written on Darul Uloom Deoband and articles published about Deoband in various journals, newspapers, encyclopedias, seminars, websites etc. in APA style. Only bibliography related to Darul Uloom Deoband will be included here, for Deobandi movement, see Bibliography of Deobandi Movement.

<span class="mw-page-title-main">Deobandi movement in South Africa</span> History of Deobandi movement

Darul Uloom Deoband was established in 1866 in the Saharanpur district of Uttar Pradesh, India, as part of the anti-British movement. It gave rise to a traditional conservative Sunni movement known as the Deobandi movement. The Deobandi Movement has an international presence today, with its full-fledged manifestation in South Africa, a country where the movement was initiated through the Indian Gujarati merchant class. The Islamic education system of the Deobandi movement, as well as the necessary components of social and political organizations such as Tablighi Jamaat, Sufism and Jamiat, are fully functioning effectively in South Africa, as they do in India. Madrasas in South Africa provide Islamic higher education and are now centers for Islamic education for foreigners who are interested in receiving a Deobandi-style education. Many of their graduates, especially from Western countries such as the United Kingdom and the United States, are Western students. Some of South African madrasas are recognized globally, providing fatwa services. South Africa is now known for producing exceptional Islamic literature through translation and compilation. Similarly, the Tabligh Jamaat is a hub in South Africa that spreads throughout South and East Africa. Graduates of South African madrassas spend their time in the path of the Tabligh Jamaat. Through the work of several spiritual personalities of the Deobandis, the tradition of Deoband's Tasawwuf (Sufism) has taken root in South Africa. Among them are Zakariyya Kandhlawi, Masihullah Khan, Mahmood Hasan Gangohi and Asad Madani. South African Deobandi Muslims have many important and influential educational and socio-political organizations that educate the people and play an important role in religious and social activities. Among them are Jamiatul Ulama South Africa and the Muslim Judicial Council.

<span class="mw-page-title-main">Deobandi jihadism</span> Militant interpretation of Islam

Deobandi jihadism is a militant interpretation of Islam that draws upon the teachings of the Deobandi movement, which originated in the Indian subcontinent in the 19th century. The Deobandi movement underwent three waves of armed jihad. The first wave involved the establishment of an Islamic territory centered on Thana Bhawan by the movement's elders during the Indian Rebellion of 1857, before the founding of Darul Uloom Deoband. Imdadullah Muhajir Makki was the Amir al-Mu'minin of this Islamic territory; however, after the British defeated the Deobandi forces in the Battle of Shamli, the territory fell. Following the establishment of Darul Uloom Deoband, Mahmud Hasan Deobandi led the initiation of the second wave. He mobilized an armed resistance against the British through various initiatives, including the formation of the Samratut Tarbiat.

<span class="mw-page-title-main">Shah Abd al-Wahhab</span> Bangladeshi Islamic scholar (1894–1982)

Shah Abd al-Wahhab was a Bangladeshi Deobandi Islamic scholar, educator, jurist, preacher of Islam (tableeghi), and spiritual leader. He served as the second rector of Darul Uloom Hathazari, a former vice president of the Jamiat Ulema-e-Islam, and served on the jury of the Chittagong Court for 23 years. He was an alumnus of Darul Uloom Deoband and Mazahir Uloom, and one of the important disciples of Ashraf Ali Thanwi. He is considered the second architect of the Darul Uloom Hathazari. He established several madrasas and mosques in Bangladesh and played various roles in the Bishwa Ijtema, the spread of Tablighi Jamaat across Bangladesh and Myanmar, Befaqul Madarisil Arabia Bangladesh, the Baitul Mukarram National Mosque, and the Islamic University, Bangladesh.

Deobandi hadith studies is a field of Islamic scholarship within the Deobandi movement that critically examines the sayings and actions of the Islamic prophet Muhammad as recorded in the Hadith literature. The Deobandi approach to Hadith studies is based on the principles of the classical scholars of hadith.

References

General citations

  1. 1 2 Khan, Rehan (3 February 2020). "Shah Ismail Dehlawi, a Grandson of Shah Waliullah Dehlawi, Represented a Fusion of Sufism with Salafism". New Age Islam. Archived from the original on 9 May 2021.
  2. ↑ "Maslak of Ulama-e-Deoband – Darul Uloom Deoband – India".
  3. 1 2 3 4 5 6 7 Puri, Luv (3 November 2009). "The Past and Future of Deobandi Islam". CTC Sentinel . 2 (11). West Point, New York: Combating Terrorism Center: 19–22. Archived from the original on 21 January 2022. Retrieved 25 August 2020.
  4. ↑ "The Six Great Ones". Darul Uloom Deoband. Archived from the original on 8 March 2016.
  5. 1 2 3 4 Syed, Jawad; Pio, Edwina; Kamran, Tahir; Zaidi, Abbas, eds. (2016). Faith-Based Violence and Deobandi Militancy in Pakistan. Basingstoke: Palgrave Macmillan. p. 139. doi:10.1057/978-1-349-94966-3. ISBN   978-1-349-94965-6. LCCN   2016951736. Some prominent founders of the Darul Uloom Deoband, such as Muhammad Qasim Nanautavi and Rashid Ahmad Gangohi, drew further inspiration from the religiopoliticial concept of Shah Waliullah and they set up an Islamic seminary at Deoband in UP on 30 May 1866
  6. 1 2 3 Ira M. Lapidus, A History of Islamic Societies, p. 626. ISBN   0521779332
  7. 1 2 3 Asthana, N. C.; Nirmal, Anjali (2009). Urban Terrorism: Myths and Realities. Jaipur: Shashi Jain for Pointer Publishers. p. 66. ISBN   978-81-7132-598-6.
  8. 1 2 3 4 5 6 Ali, Asghar (9 April 2011). "Islamic identity in secular India". The Milli Gazette . The Ulama of Deoband opposed partition and stood by united nationalism. Maulana Husain Ahmad Madani, then chief of Jami'at-ul-Ulama-i-Hind, wrote a tract Muttahida Qaumiyyat aur Islam i.e., the Composite Nationalism and Islam justifying composite nationalism in the light of Qur'an and hadith and opposing Muslim League's separate nationalism. While the educated elite were aspiring for power and hence wanted their exclusive domain; the Ulama's priority was an independent India where they could practice Islam without fear or hindrance.
  9. ↑ A History of Pakistan and Its Origins, Christophe Jaffrelot, p. 224
  10. 1 2 Burki, Shireen Khan (2013). "The Tablighi Jama'at: Proselytizing Missionaries or Trojan Horse?". Journal of Applied Security Research. 8 (1). London: Routledge: 98–117. doi:10.1080/19361610.2013.738407. ISSN   1936-1629. S2CID   144466130.
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  12. ↑ Lloyd Ridgeon (2015). Sufis and Salafis in the Contemporary Age. Bloomsbury Publishing. ISBN   978-1472532237. p. 191.
  13. ↑ Youssef Aboul-Enein Militant Islamist Ideology: Understanding the Global Threat Naval Institute Press, 2011, ISBN   978-1612510156 p. 223.
  14. 1 2 Abbas, Tahir (2011). "Islamic political radicalism: origins and destinations". Islamic Radicalism and Multicultural Politics: The British Experience. London: Routledge. pp. 33–34. ISBN   978-0-415-57224-8.
  15. ↑ Bedi, Rohan (April 2006). Have Pakistanis Forgotten Their Sufi Traditions? (PDF). Singapore: International Centre for Political Violence and Terrorism Research at Nanyang Technological University. p. 3. Archived from the original (PDF) on 2 November 2013..
    This estimates that 15% of Pakistani Muslims are Deobandi and 20% Shia, which equates to about 19% of Pakistan's Sunni Muslims being Deobandi.
  16. 1 2 3 Sareen, Sushant (2005). The Jihad Factory: Pakistan's Islamic Revolution in the Making. New Delhi: Har Anand Publications. p. 282. ISBN   978-8124110751.
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  18. ↑ "The Past and Future of Deobandi Islam". Combating Terrorism Center at West Point. 3 November 2009. Archived from the original on 21 January 2022. Retrieved 25 August 2020.
  19. ↑ Moosa, Ebrahim (2015). "Deobandīs in Africa". Encyclopaedia of Islam, THREE. Brill. Retrieved 13 February 2023.
  20. ↑ Khalili, Muhammadullah (2016). "Influence of Deoband School of Thought In South Africa". University of KwaZulu-Natal : 15. Archived from the original on 29 October 2022. Retrieved 13 February 2023.
  21. ↑ Durani, Abdul Gufur (2013). "Advent of Deobandi Thinking in India and Its Impact on Iranian Baluchistan". Journal of Subcontinent Researches. 4: 22. doi:10.22111/jsr.2013.848 (inactive 1 November 2024).{{cite journal}}: CS1 maint: DOI inactive as of November 2024 (link)
  22. ↑ Ahmad, Ashraf (2000). "Islam In Iran Xiii. Islamic Political Movements In 20th Century Iran". In Yarshater, Ehsan (ed.). Encyclopædia Iranica, Online Edition. Encyclopædia Iranica Foundation. Retrieved 31 March 2021.
  23. ↑ Durani 2013, p. 22.
  24. ↑ Salman, Peerzada (21 May 2015). "The role of Deobandi school of thought in Iran discussed". Dawn .
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  40. ↑ Brannon D. Ingram (2018). Revival from Below: The Deoband Movement and Global Islam. University of California Press. p. 254. ISBN   9780520970137.
  41. 1 2 3 4 5 Ingram, Brannon D. (2018). Revival from Below: The Deoband Movement and Global Islam. University of California Press. pp. 7, 64, 100, 241. ISBN   978-0520298002.
  42. 1 2 3 Ingram, Brannon D. (2009). "Sufis, Scholars and Scapegoats: Rashid Ahmad Gangohi(d. 1905) and the Deobandi Critique of Sufism". The Muslim World. 99 (3). Blackwell Publishing: 484. doi:10.1111/j.1478-1913.2009.01281.x.
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  44. ↑ Commins, David (2016) [2006]. The Mission and the Kingdom: Wahhabi Power behind the Saudi throne. I.B.Tauris. p. 144. ISBN   9781838609528. That tendency [of reviving the community of believers] emerged in a town north of Delhi called Deoband and it is therefore known as the Deobandi movement. While they shared the Wahhabis' dedication to ritual correctness, their scrupulous adherence to the Hanafi legal school clearly set them apart from the Arabian Hanbalis.
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  51. ↑ Zaman, Muhammad Qasim (2002). The Ulama in Contemporary Islam: Custodians of Change. Princeton University Press. p. 24. The Deobandi sensitivity to the Ahl-i Hadith challenge is indicated by the polemics they engaged in with the Ahl-i Hadith and by the large commentaries on classical works of hadith written specifically to refute them
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  99. ↑ "Pakistani Shi'ites call off protests after Quetta bombing arrests". Reuters. 19 February 2013.
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  105. ↑ Maley, William (2001). Fundamentalism Reborn? Afghanistan and the Taliban. C Hurst & Co. p. 14. ISBN   978-1-85065-360-8.
  106. ↑ Shaffer, Brenda (2006). The limits of culture: Islam and foreign policy (illustrated ed.). MIT Press. p.  277. ISBN   978-0-262-69321-9. The Taliban's mindset is, however, equally if not more deaned by Pashtunwali
  107. ↑ James Gerstenzan; Lisa Getter (18 November 2001). "Laura Bush Addresses State of Afghan Women". Los Angeles Times .
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  111. 1 2 Carlotta Gall; Ismail Khan; Pir Zubair Shah; Taimoor Shah (26 March 2009). "Pakistani and Afghan Taliban Unify in Face of U.S. Influx". The New York Times.
  112. ↑ Shane, Scott (22 October 2009). "Insurgents Share a Name, but Pursue Different Goals". The New York Times.
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  116. ↑ "2009: Southern Punjab extremism battle between haves and have-nots". Dawn. Pakistan. 22 May 2011.
  117. ↑ Mahmood, Hamid (2012). The Dars-e-Nizami and the Transnational Traditionalist Madaris in Britain (PDF). pp. 7, 17. In the UK the Dār al-'Ulūm al-'Arabiyyah al-Islāmiyyah (Bury madrasa) and Jāmi'at ta'līm al-Islām (Dewsbury madrasa) are considered the 'Oxbridge' of the traditional madrasa world....The need for leadership and imams increased alongside the increasing number of Mosques and in 1975 the first madrasa was established in a village called Holcombe situated near Bury – known as Dār al-'Ulūm Bury or Bury Madrasa.
  118. ↑ Reetz, Dietrich (2011). "The Tablīghī Madrassas in Lenasia and Azaadville: Local Players in the Global 'Islamic Field'". In Tayob, Abdulkader; Niehaus, Inga; Weisse, Wolfram (eds.). Muslim Schools and Education in Europe and South Africa. Münster: Waxmann Verlag. pp. 85–88. ISBN   978-3-8309-7554-0.
  119. ↑ Timol, Riyaz (14 October 2019). "Structures of Organisation and Loci of Authority in a Glocal Islamic Movement: The Tablighi Jama'at in Britain". Religions . 10 (10). MDPI: 573. doi: 10.3390/rel10100573 .
  120. ↑ Mohamed, Yasien (2002). "Islamic Education in South Africa" (PDF). ISIM Newsletter. 9: 30. opportunities for studies were created locally when in 1971 the first Darul-Ulum was established in Newcastle, Kwazulu Natal. This Darul-Ulum was based on the Darsi-Nizami course from Deoband, India.
  121. ↑ Abdulkader Tayob; et al., eds. (2011). Muslim schools and education in Europe and South Africa (PDF). Münster; München [u.a.]: Waxmann. pp. 85, 101. ISBN   978-3-8309-2554-5. Archived from the original (PDF) on 16 January 2017. Retrieved 27 November 2013. It became clear through field research by the author that Deobandi schools in several countries increasingly rely on graduates from Azaadville and Lenasia. The two schools and their graduates are functioning as network multiplicators between Deobandi schools worldwide.
  122. ↑ Abdulkader Tayob; et al., eds. (2011). Muslim schools and education in Europe and South Africa (PDF). Münster; München [u.a.]: Waxmann. pp. 85, 101. ISBN   978-3-8309-2554-5. Archived from the original (PDF) on 16 January 2017. Retrieved 27 November 2013. The Islamic schools in Lenasia and Azaadville in South Africa represent prominent examples of schools that provide religious education in a format which is firmly rooted in traditions and interpretations of Islam originating outside South Africa. Established by the Muslim minority community of the country, the schools follow the Deobandi interpretation of Islam from South Asia.
  123. ↑ Abdulkader Tayob; et al., eds. (2011). Muslim schools and education in Europe and South Africa (PDF). Münster; München [u.a.]: Waxmann. pp. 85, 101. ISBN   978-3-8309-2554-5. Archived from the original (PDF) on 16 January 2017. Retrieved 27 November 2013. For the Tablighi Jama'at, the two schools are important switchboards for their preaching activities in South Africa, in Africa proper and around the world.
  124. 1 2 Schleifer, S. Abdallah; Al-Meheid, Minwer [in German]; Al-Rawadieh, AlMahdi; Ahmed, Aftab; Asfour, Zeinab, eds. (2012). The 500 Most Influential Muslims (PDF). Royal Islamic Strategic Studies Centre (4th ed.). Jordan: Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding. p. 110. ISBN   978-9957-428-37-2. Archived (PDF) from the original on 13 September 2018.
  125. ↑ David Emmanuel Singh. The Independent Madrasas of India: Dar al-'Ulum, Deoband and Nadvat al-'Ulama, Lucknow (PDF). Oxford Centre for Mission Studies. Archived from the original (PDF) on 24 November 2020. Retrieved 4 September 2020.
  126. ↑ Ahmed, Shoayb (2006). Muslim Scholars of the 20th Century. Al-Kawthar Publications. pp. 35–37. He began teaching the basic subjects and was regularly promoted until he became the head-teacher and the Shaykh al-Hadith. He served the Darul Uloom until 1914 (1333)...The Shaykh was very active politically as well. A movement known as Reshmi Roomal was formed in India to remove the British. He played a major role in advancing this movement.
  127. ↑ Abu Ghuddah, Abd al-Fattah (1997). تراجم ستة من فقهاء العالم الإسلامي في القرن الرابع عشر وآشارهم الفقهية (in Arabic). Beirut: Dar al-Basha'ir al-Islamiyyah. p. 15. وكان أكبر كبارها وشيخ شيوخها الشيخ محمود حسن الديوبندي الملقب بشيخ العالم، والمعروف بشيخ الهند، وكان في الحديث الشريف مسند الوقت ورحلة الأقطار الهندية. (Trans. And the greatest of its [Dar al-Ulum Deoband's] great ones, and the shaykh of its shaykhs was Shaykh Mahmud Hasan al-Deobandi, who is entitled (al-mulaqqab) Shaykh al-'Aalam, and popularly known (al-ma'ruf bi) as Shaykh al-Hind. In regards to the noble Hadith, he was the authority of his time (musnid al-waqt), whom students traveled from all parts of India [to study with].
  128. ↑ Metcalf, Barbara Daly (1992). Perfecting women : Maulana Ashraf ọAlī Thanawi's Bihishti zewar : a partial translation with commentary. Berkeley: University of California Press. pp.  3–4. ISBN   0-520-08093-9. The Bihishti Zewar was written by Maulana Ashraf 'Ali Thanawi (1864–1943), a leader of the Deobandi reform movement that crystallized in north India in the late nineteenth century...Maulana Thanawi was an extraordinary successful exponent of reform.
  129. ↑ Ahmed, Shoayb (2006). Muslim Scholars of the 20th Century. Al-Kawthar Publications. pp. 68–70. This great Hafiz of Hadith, excellent Hanafi jurist, legist, historian, linguist, poet, researcher and critic, Muhammad Anwar Shah Kashmiri...He went to the biggest Islamic University inIndia, the Darul Uloom al-Islamiyah in Deoband...He contributed greatly to the Hanafi Madhab...He wrote many books, approximately 40...Many renowned and erudite scholars praised him and acknowledged his brilliance...Many accomplished scholars benefited from his vast knowledge.
  130. ↑ Ahmed, Shoayb (2006). Muslim Scholars of the 20th Century. Al-Kawthar Publications. pp. 215–216. After Shaykh al-Hind's demise, he was unanimously acknowledged as his successor. ..He was the President of the Jamiat Al-Ulama-Hind for about twenty years...He taught Sahih Al-Bukhari for about thirty years. During his deanship, the strength of the students academically impred...About 4483 students graduated and obtained a continuous chain of transmission (sanad) in Hadith during his period.
  131. ↑ Reetz, Dietrich (2004). "Keeping Busy on the Path of Allah: The Self-Organisation (Intizam) of the Tablighi Jama'at". Oriente Moderno. 84 (1): 295–305. doi:10.1163/22138617-08401018. In recent years, the Islamic missionary movement of the Tablighi Jama'at has attracted increasing attention, not only in South Asia, but around the globe...The Tablighi movement came into being in 1926 when Muhammad Ilyas (1885–1944) started preaching correct religious practices and observance of rituals...Starting with Ilyas' personal association with the Dar al-Ulum of Deoband, the movement has been supported by religious scholars, 'ulama', propagating the purist teachings of this seminary located in the north Indian state of Uttar Pradesh.
  132. ↑ Ahmed, Shoayb (2006). Muslim Scholars of the 20th Century. Al-Kawthar Publications. pp. 167–170. He completed his formal education [from Deoband] in 1907 (1325) with specialization in Hadith. Thereafter he taught for some time at the Dar al-Uloom Deoband...He supported the resolution for the independence of Pakistan and assisted Muhammad Ali Jinnah...He was given the task of hoisting the flag of Pakistan...Due to his tremendous effort, the first constitution of Pakistan was based on the Quraan and Sunnah...Fath Al-Mulhim bi Sharh Sahih Muslim. Even though he passed away before being able to complete the book it was accepted and praised by many renowned scholars. These include Shaykh Muhammad Zahid al-Kawthari and Shaykh Anwar Shah Kashmiri.
  133. ↑ Usmani, Muhammad Taqi (December 2011). "Shaykh Mufti Muhammad Shafi': The Grand Mufti of Pakistan". Deoband.org. Translated by Rahman, Zameelur. Retrieved 6 November 2013. The scholar of great learning, Shaykh Mufti Muhammad Shafi' (Allah Almighty have mercy on him), is counted amongst the leading 'ulama of India and Pakistan...He completed his studies in the year 1325 H, and because he was from the advanced students in the period of his studies, the teachers of the Dar al-'Ulum selected him to become a teacher there...the teachers appointed him as the head of the Fatwa Department at Dar al-'Ulum...Ma'arif al-Qur'an. This is a valuable exegesis of the Noble Qur'an which Shaykh [Muhammad Shafi'] compiled in the Urdu language in 8 large volumes.
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  135. ↑ al-Mahmud, A.H.; Hasan, Syed Mahmudul (2008). সননাতে নববীর মরত পরতীক: মাওলানা আবদল মতিন চৌধরী শাযখে ফলবাডী রাহ. pp. 78–81.
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  139. ↑ S. Abdallah Schleifer, ed. (2012). The Muslim 500: The World's 500 Most Influential Muslims. Amman: The Royal Islamic Strategic Studies Centre. p. 69. Leader of the Pakistan chapter of the Tablighi Jamaat [...] Hajji Abd al-Wahhab is a prominent Pakistani scholar with a significant following in South Asia and the United Kingdom...Abd al-Wahhab's work[...] stems from the prominent Islamic institution Darul Uloom Deoband, in India, where the latter studied before establishing a following in Pakistan.
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  145. ↑ "Mahmudul Hasan new chairman of Qawmi Madrasa Education Board". The Daily Star . 3 October 2020.
  146. ↑ "Babunagari denounces government's claim of no death in Hefazat's 2013 protest". Dhaka Tribune. 5 November 2018.
  147. ↑ বাংলাদেশ খেলাফত মজলিসের নতন কমিটি গঠন [Formation of new committee of Bangladesh Khilafah Majlis]. Daily Naya Diganta (in Bengali).
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  150. ↑ S. Abdallah Schleifer, ed. (2012). The Muslim 500: The World's 500 Most Influential Muslims. Amman: The Royal Islamic Strategic Studies Centre. p. 89. Leading scholar for the Deobandis...Usmani is very important as a figurehead in the Deobandi movement
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  152. ↑ S. Abdallah Schleifer, ed. (2012). The Muslim 500: The World's 500 Most Influential Muslims. Amman: The Royal Islamic Strategic Studies Centre. p. 134. He has been very effective in influencing all types of the communities ranging from businessmen and landlords to ministers and sports celebrities.
  153. ↑ Chimp Corps (28 April 2021). "Kyankwanzi: President Museveni, Mufti Menk Discuss 'Unity in Diversity'". ChimpReports. Archived from the original on 28 April 2021. Retrieved 13 June 2021.
  154. ↑ "Iranian Sunni cleric says executions may inflame regional tensions". Reuters. 6 August 2016. Retrieved 26 January 2023.
  155. ↑ "Pir Zulfiqar Naqshbandi Visits Darul Uloom Deoband". deoband.net. 9 April 2011. Retrieved 25 August 2020.
  156. ↑ "Daniel Haqiqatjou: Why Islam Is the Solution to 'Liberalism'". Middle East Forum. 27 May 2022. Retrieved 7 October 2024.
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