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. Students from various regions, including Sistan and Baluchestan in Iran, attended Deoband, which led to the spread of its founders ideas.[1] This movement had a significant impact on some of the new generation of Iranian intellectuals in the late 19th and early 20th centuries.[2] After entering Iran, the students of this madrasa 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.[3] Today, the Deobandi movement 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.[citation needed] The Deobandis aimed to homogenize religious schools and were opposed to certain popular practices.[which?]The Naqshbandi order played an important role in the Deobandi school of thought in the Persian-speaking world.[4]
During the Qajar era, by separating a large part of Balochistan, Baloch tribes (who had been living in the southeast of Iran for centuries in a unified manner) became separated. However, the long-standing ties between the Baloch peoples led to the continuation of cultural relationships. With the occupation of Multan and Okara by Mir Chakar Rind and the settlement of Baloch tribes, these relationships entered a new phase. Mir Chakar died in Okara and was buried there. At the same time, a non-Muslim ethnic group called Jats harassed the Muslims of this region, prompting some commanders like Dost Mohammad Khan Baloch and Moses Khan to fight against them after receiving permission from Shah Waliullah.[5]
Another way of cultural communication between Iran's Balochistan and India was the movement of followers of the Naqshbandi Sufi order. Among the Sufis of this order, Ahmad Sirhindi held a high position and thought of Darul Uloom Deoband was influenced by him also. Ahmad of Kalat in Iranian Balochistan requested in a letter in 1939 that scholars be sent to Kalat to draft laws and create unity in Balochistan. In response to this request, Qari Muhammad Tayyib and Shamsul Haq Afghani were dispatched to Kalat. After drafting some laws, Shamsul Haq Afghani remained in Balochistan at the insistence of the ruler of Kalat and took charge of the administration of religious affairs.[6]
Following the growth of the Deobandi madrasa, a number of Baloch youth went to this madrasas. This group was in a difficult economic situation, but after Mir Ahmad Yar Khan's trip to Delhi, he became familiar with the situation of Baloch students and decided to financially support each of them with a monthly amount of ten rupees. After that, Mir Ahmad Yar Khan founded a madrasa called "Jamia Nasiriya" in memory of his grandfather to educate Baloch students.[7]
In 1942, the governor of Kalat instructed the head of the Jamia Nasiriya to select thirty talented students who were academically advanced to send to Darul Uloom Deoband for further study. The scholars who went to Deoband returned to Balochistan after completing their studies and created a new academic movement in religious schools. Their ideas not only influenced the religious beliefs of the Baloch people, but also had an impact on their customs, culture, and even their outward appearance.[8]
After returning to Balochistan, the Deobandi students started extensive activities to bring about social and cultural reforms. Prior to their arrival, there was a low level of religious awareness in the region, and the people's thoughts were a mixture of superstition, traditionalism, sacredness of stones and trees, and worship of natural phenomena.[citation needed] The mentioned students began a fight against superstition in remote villages and areas, cutting down trees that were considered sacred by the locals and eliminating the sanctity of natural phenomena. The support of religious leaders and local rulers was also effective in the success of these scholars. Some of the Deobandi clerics destroyed centers that they considered to be engaged in polytheism with hammers and axes. They strongly opposed the presence of both men and women at the graves of false saints and strongly rejected the belief that the souls of the saints became aware of people's conditions and could help them if they visited their graves. The Deobandi scholars also condemned the mystics who played music and used tobacco and condemned their claims that they considered begging to be permissible in the guise of being a leader or a mystic. Taking soil from the graves of saints and martyrs and eating or rubbing their bodies was declared forbidden by the Deobandi scholars. They also paid attention to reforming the customs and traditions related to death, mourning, and marriage. Some of the Deobandi scholars were judges in Balochistan. Individuals such as Abdullah Malazada, Abdul Aziz Malazada, Abdul Samad Sarbazi. Qazi Khair Mohammad Hassan Zahi and Qazi Dad Rahman Riyasi also reached the highest judicial positions, namely Qazi-ul-Quzat (Chief Justice).[9]
Some of the Deobandi clerics were called Qadi due to their fame in the field of judging. Nowadays, many of the disputes among people are also resolved by the Mullahs. In the Madrasa of each city, the "Dar al-Ifta" department is responsible for answering legal issues.[10]
Another impact of Deobandi scholars was their inclination towards Sufism. They were associated with mentors in the Indian subcontinent to achieve spiritual and ethical purification. After returning to Iran, Deobandi scholars maintained their connection with the Naqshbandi Sufis of Herat and pledged allegiance to them as disciples. However, due to the prevalence of inappropriate practices among their successors in Balochistan, these relationships were severed.[10]
With the expansion of the activities of Deobandi seminary students, people's participation in religious ceremonies and attention to the rules of the Sharia increased in Balochistan. Many of the nomadic tribes of Balochistan also received religious education and the mullahs gained great influence among the people. As a result of the activities of the clergy, who had mostly studied in madrasas in Pakistan or India, mosques or places for religious ceremonies were built in many villages in Balochistan. This group of clergy, called "mullahs", generally refrained from participating in political activities and were mostly engaged in teaching and education. The expansion of the central governments of Iran and Pakistan in recent decades has led to a reduction in the power of tribal leaders and an increase in the power of educated mullahs in Iranian Balochistan. The replacement of religious power for the power of tribal leaders in the region is one of the factors in the increase of religious awareness among the Baloch people.[11]
Today, religious schools in Balochistan such as Ain al-Ulum Gosht, Majma al-Ulum Saravan, Dar al-Ulum Zangiyan, Jamia Aziziya Anzai, Manba al-Ulum Kohon Sarbaz, Ishaaat al-Tawhid and Jamiah Darul Uloom Zahedan, Jamiat al-Haramayn Chabahar and Dar al-Ulum Haqqania Iranshahr have expanded based mostly on the Deobandi school of thought.[12]
The officials of these religious schools have formed the "Coordination Council of Sunni Religious Schools of Balochistan" since 1979, following the Deobandi movement in Pakistan. According to 2013 Statistics, 49 small and large madrasa with over eight thousand students in Sistan and Balochistan are under the umbrella of these schools. In recent years, girls madrasa called "Maktab al-Banat" have been established in most major cities and villages.[13]
Another action taken by scholars affiliated with the Deobandi ideology was joining the Tablighi Jamaat circle. The formation of Tablighi Jaamat in Iran dates back to the time of the life of Abdul Aziz Malazada in Delhi. One day, he went to meet Ilyas Kandhlawi, the founder of the Tablighi Jaamat in India, and asked him for guidance on how to propagate religious affairs in Iran. Ilyas Kandhlawi promised to come to Iran and emphasized his support for them. After this meeting, in around 1952, a group of eighteen people visited Abdul Aziz Malazada's residence in the village of Depokur. This group was from the Tablighi Jaamat Raiwind in Pakistan, who, with the support of Abdul Aziz and other scholars in the region, engaged in preaching in Iran for three years. They were the first group of Tablighi Jaamat to enter Balochistan and the Sarbaz region. They were led by a person named Mushtaq. Nowadays, mosques in Zahedan, Iran Shahr, Khash, Saravan, Chabahar, Nikshahr and Konarak have Tablighi Jaamat circles.[3]
Through two fundamentalist movements in Iran, the revival process of Sunni Islam is ongoing, one is the Deobandi movement and the other is the Muslim Brotherhood.[14]
He is regarded as a "spiritual leader for Iran’s Sunni Muslim population", according to Reuters.[16] He enjoys support of the overwhelming majority of Baloch people in Iran, who hail him as their Molavi. He is the imam of the Jameh Mosque of Makki.
A political activist who was the head of the "Mohammadi Islamic Organization," which represented the Sunni community in Iran. He was assassinated in Karachi in 1995, and his murder is believed to be related to the chain murders of Iran.[17]
Preacher and co-founder of the Persian-language Wahdat TV network (currently known as Tawhid Network). He was a critic of the Shia sect and the Islamic Republic of Iran.[18]
Member of the Planning Council for Sunni religious schools in the country, the founder of the "Jamiah al-Haramain al-Sharifain Chabahar", and a member of the Coordination Council for Sunni schools in Sistan and Baluchestan province.[19]
Founder of the "Manba al-Ulum Kohvan". His mastery of mysticism, exegesis, hadith, jurisprudence, fatwa gave him great influence and credibility among both the general public and the elite of the Sunni community in Balochistan.[20]
The Deobandi movement or Deobandism is a revivalist movement within Sunni Islam that adheres to the Hanafi school of law. It 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, and several others, after the Indian Rebellion of 1857–58. They consider themselves the continuation of Ahlus Sunnah wal Jamaat. The main purpose of this movement was to reject the grave worshipping, shirk and protect the orthodoxy of Islam from Bidah, as well as the influence of non-Muslim cultures on the Muslim of South Asia. The movement pioneered education in religious sciences through the Dars-i-Nizami associated with the Lucknow-based ulema of Firangi Mahal with the goal of preserving traditional Islamic teachings from the influx of modernist, 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 Khalifat movement and propagation of the doctrine of composite nationalism.
Darul Uloom Deoband is an Islamic seminary in India at which the Deobandi movement began. It was established by the Indian Muslim theologians in the wake of the failure of War of Independence 1857 which had caused the abolition of Mughal Empire and politico-economic predicament of the South Asian Muslims. It aimed at reforming and uplifting the Muslim society on orthodox lines, and preserving the Muslim culture from the influence of modernism, Christian and Hindu missionary activities. It is located in Deoband, a town in Saharanpur district, Uttar Pradesh.
Darul uloom, also spelled dar-ul-ulum, is an Arabic term that literally means "house of knowledge". The term generally means an Islamic seminary or educational institution – similar to or often the same as a madrassa or Islamic school – although a darul uloom often indicates a more advanced level of study. In a darul uloom, Islamic subjects are studied by students, who are known as talaba or ṭālib.
Muhammad Qasim Nanautavi was an Indian Sunni Hanafi Maturidi Islamic Scholar, theologian and a Sufi who was one of the main founders of the Deobandi Movement, starting from the Darul Uloom Deoband.
Muḥammad Manz̤oor Nomānī was an Indian Islamic scholar. Prominent among his written works are Maariful Hadith, Islam Kya Hai?, and Khomeini and the Iranian Revolution.
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 1983, 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.
The Grand Makki Mosque of Zahedan is the largest Sunni mosque in Iran and is located in the center of Zahedan, the capital of the province Sistan and Baluchestan.
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.
Muhammad Miyan Deobandi was an Indian Sunni Islamic scholar, academic, historian, freedom struggle activist, who served as the fifth general secretary of the Jamiat Ulama-e-Hind. He wrote books such as Aseeraan-e-Malta, Ulama-e-Hind Ka Shaandar Maazi and Ulama-e-Haqq Aur Unke Mujahidana Karname.
Shukrullah Mubarakpuri was an Indian Sunni Islamic scholar. He was a leader and political activist in the Indian independence movement.
Hafiz Muhammad Ahmad (1862-1930) 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.
Aziz-ul-Rahman Usmani was an Indian Sunni Muslim scholar who served as first Grand Mufti of Darul Uloom Deoband. He is best known for his Fatawa Darul Uloom Deoband. His brother was Shabbir Ahmad Usmani.
Mahmud Deobandi was a Muslim scholar who became the first teacher at Darul Uloom Deoband. His most notable student is Mahmud Hasan Deobandi.
Asghar Hussain Deobandi was an Indian Sunni Muslim scholar who co-founded Madrasatul Islah.
The Muslim Union Party, the Muslims Unity Party or the Party of Muslim Unity was a political party based in Sistan and Baluchestan Province, Iran.
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.
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.
Abdul Aziz Malazada was a Sunni scholar, jurist and politician from Iran. He is renowned for his efforts to promote Sunni beliefs and teachings in the region, as well as for his contributions to Islamic scholarship and jurisprudence. He established and managed several religious institutions, including the Jamiah Darul Uloom Zahedan, where he trained numerous scholars and students of Islamic sciences. He was also actively involved in politics and social affairs, serving as a member of the Assembly for the Final Review of the Constitution and founder and leader of Muslim Union Party. He was a vocal advocate for the rights of Sunnis in Iran and played a key role in promoting interfaith harmony and understanding. In addition, He was a prolific writer and poet, authoring several books on Islamic law, theology, and spirituality.
Deobandi fiqh is a school of Islamic jurisprudence that is based on the Hanafi school of Islamic law. It is associated with the Deobandi movement, which originated in India in the late 19th century and has since spread to other parts of the world, particularly in South Asia. Deobandi fiqh emphasizes a strict adherence to the Quran and the Sunnah, and seeks to ensure that all aspects of daily life are guided by Islamic law. It places a strong emphasis on the principles of fiqh, or Islamic jurisprudence, and is known for its strict interpretation of Islamic law. It also emphasizes the importance of Islamic ethics and morality, and emphasizes the need for Muslims to lead a pious and virtuous life. Deobandi fiqh has had a significant influence on Islamic education and scholarship, particularly in South Asia and among the global South Asian diaspora. It plays a foundational role in the judiciary of Afghanistan. It has also been associated with various Islamic political movements and has been a subject of controversy and debate within the Muslim community.
↑ Dudoignon, Stéphane A. (2017), The Baluch, Sunnism and the State in Iran: From Tribal to Global, Oxford University Press, ISBN9780190911683
Further reading
Dudoignon, Stéphane A. (2017). The Baluch, Sunnism and the state in Iran: from tribal to global. London. ISBN978-0-19-087263-2. OCLC1018175831.{{cite book}}: CS1 maint: location missing publisher (link)
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