Deobandi movement

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Template:Infobox Religious group Template:CS1 config Template:IslamTemplate:Sunni IslamTemplate:Islamism sidebar The Deobandi movement or Deobandism[1]Template:Efn is a Sunni Islamic revivalist movement that traces its origins to the founding of the Darul Uloom madrasa in Deoband, British India, in the late 19th century. 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.

Deobandis are adherents of Sufism and the movement encompasses a variety of Sufi orders. They oppose folklore-based practices which they regard as superstitious and advocate for reform within Sufism. In terms of jurisprudence, the Deobandis uphold the doctrine of Template:Transliteration and adhere to one of the four Sunni Template:Transliteration (schools) – Template:Transliteration, Template:Transliteration, Template:Transliteration, and Template:Transliteration. Deobandis opposed the influence of non-Muslim cultures on the Muslims living in South Asia. The movement also contributed immensely to the revival of hadith studies, and many Deobandi hadith scholars wrote numerous authoritative and comprehensive commentaries.

The founders of the Deobandi school drew inspiration from the Sunni scholarly tradition of Template:Transliteration and were influenced by the teachings of the South Asian Sufi refomer and Islamic scholar Shah Waliullah Dehlawi. The movement pioneered religious education through the Template:Transliteration associated with the Lucknow-based Template:Transliteration of Firangi Mahal with the goal of preserving traditional Islamic teachings from the influx of modernist and secular ideas during British colonial rule. Politically, Deobandis were deeply connected to the pan-Islamist movements of Shah Waliullah Dehlawi, Sayyid Ahmad Barelvi's Template:Transliteration, and the Silk Letter Movement in the subcontinent. The contemporary strands of the Deobandi movement are highly diverse, with many engaged in peaceful preaching and educational efforts, while others are militant. After the Soviet invasion of Afghanistan in 1979, several Deobandis volunteered to fight the Soviet military forces in Afghanistan and joined the Afghan mujahideen.

In its early years, Deobandi scholars engaged in theological debates with Christian and Hindu scholars with the objective of defending Islamic faith and advocating for the overthrow of British colonialism. Deobandi theologians of Jamiat Ulema-e-Hind, in particular, discussed multiculturalism and opposition to the partition of India, with a view to safeguarding the religious freedom of Muslims in India. On the other hand, Deobandi scholars of Jamiat Ulema-e-Islam, led by Shabbir Ahmad Usmani, played a leading role in the Pakistan Movement. Today, the movement has spread from India, Pakistan, and Bangladesh to various parts of the world.

Foundation and expansion

Template:DeobandiBritish colonialism in India[2] was seen by a group of Indian scholars—consisting of Rashid Ahmad Gangohi, Muhammad Yaqub Nanawtawi, Rafiuddin Deobandi, Sayyid Muhammad Abid, Zulfiqar Ali Deobandi, Fazlur Rahman Usmani and Muhammad Qasim Nanawtawi—to be corrupting Islam.[3] The group founded an Islamic seminary (madrassa) known as Darul Uloom Deoband,[2][4][5][6] where 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.[7]

In 1919, a large group of Deobandi scholars formed the political party Jamiat Ulema-e-Hind and opposed the partition of India.[7] Deobandi scholar Hussain Ahmad Madani helped to spread these ideas through his text Muttahida Qaumiyat Aur Islam.[7] 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, who formed the Jamiat Ulema-e-Islam in 1945.[8]

Through the organisations such as Jamiat Ulema-e-Hind and Tablighi Jamaat,[7][9][10] the Deobandi movement began to spread.[11][12] Graduates of Darul Uloom Deoband in India from countries such as South Africa, China, and Malaysia opened thousands of madaaris throughout the world.[13]

India

The Deobandi movement in India is managed and spread by Darul Uloom Deoband[2][4][5][6] and the Jamiat Ulema-e-Hind.[7][9][10]

Pakistan

Template:Further Of Pakistan's estimated 230 million Muslims, some 15-30% consider themselves Deobandi.[14] 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 organisations. 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.[15] Having seen Deoband as a counterbalance to Iranian influence in the region, Saudi funding is now strictly reserved for the Ahl-i Hadith.[15]

Deobandi-affiliated groups such as the TTP, SSP, Let, etc. have a militant character[16] 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.[16]

Afghanistan

Template:Seealso Deobandi is the most popular Islamic movement in the Pashtun belt on both sides of the Durand Line that separates Afghanistan and Pakistan.[15][2] Moreover, prominent Afghan and Pakistani Taliban leaders have studied in Deobandi seminaries.[17]

South Africa

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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.[18] The Islamic education system of the Deobandi movement, as well as the necessary components of social and political organisations 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 recognised 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 Zakariyya Kandhlawi, Masihullah Khan, Mahmood Hasan Gangohi[4] and Asad Madni. South African Deobandi Muslims have many important and influential educational and socio-political organisations 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.[19]

Iran

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Students from various regions, including Sistan and Baluchestan in Iran, attended Deoband, which led to the spread of its founders ideas.[20] This movement had a significant impact on some of the new generation of Iranian intellectuals in the late 19th and early 20th centuries.[21] 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.Template:Sfn 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 homogenise 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.[22]

United Kingdom

Template:Further In the 1970s, Deobandis opened the first British-based Muslim religious seminaries (Darul-Ulooms), educating imams and religious scholars.[23] 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."[23] In 2007, the Deobandis ran 17 seminaries (out of a total of 26 in the UK) and were producing 80 percent of home-trained Muslim clerics. They also ran 600 of Britain's nearly 1,500 mosques.[24] In 2014 it was reported that 45 per cent of Britain's mosques and nearly all the UK-based training of Islamic scholars were controlled by the Deobandis.[25]

Journalist Andrew Norfolk found that the leading Deobandi preacher loathed western values, called on Muslims to "shed blood" for Allah and preached contempt for Jews, Christians and Hindus.[24] 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] Norfolk disagreed with the assessment.[27]

Beliefs

With its roots in Islamic scholastic traditions of Mughal India and pre-modern Afghanistan, the Deobandi movement traces its lineage to the Sunni revivalist movements of Shah Waliullah Dehlawi and his successors, including Shah Abdul Aziz, Shah Muhammad Ishaq, and Shah Ismail Dehlvi.[28][29][30][31][32][33] Scholars of the Deobandi movement view themselves as the spiritual heirs of Shah Waliullah Dehlawi, with early Deobandi leaders actively reviving his Sufi reformist teachings.[34][35] Shah Waliullah Dehlawi was a contemporary of Muhammad ibn Abd al-Wahhab, and they studied in Medina under some of the same teachers.[36] 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."[37]

Theology

Deobandis follow the Maturidi school of Sunni Islamic theology.[38][39][40] 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.[41]

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 summarises 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.[42]

According to Brannon D. Ingram, Deobandis differ from Barelvis on three theological positions.[43] Gangohi stated that God has the ability to lie.[44] This doctrine is called Imkan-i Kizb.[43][44] According to this doctrine, because God is omnipotent, God is capable of lying.[43] 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.[43][44] Gangohi clarifies that although God has the ability to make prophets on "par" with Muhammad, he "would never do so".[43]

Some Deobandis, known as Mamati Deobandis, believe that the Prophet is not alive in his grave. This contrasts with the Hayati Deobandis and Barelvis who believe that he is alive in his grave.[45]

Fiqh (Islamic jurisprudence)

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Deobandis are strong proponents of the doctrine of Taqlid.[46][47][48] 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.[49] They themselves claim to be the followers of the Hanafi school.[38][50] 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.[51]

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.[52] 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.[53] 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.[54]

Hadith

Template:See also 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.[55]

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.[2][56][57]

Sufism

Template:See also Khalil Ahmad Saharanpuri outlined the creedal beliefs of Deobandis in his Al-Muhannad ala al-Mufannad:

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The founding leaders of the Deobandi movement drew on and popularized Shah Waliullah Dehlawi's criticism of certain folk rituals and practices that had crept into Sufi circles during the preceding century.[34] Inspired by Shah Waliullah Dehlawi's Sufi reformist teachings,[34] Deobandis are strictly opposed to excessive celebratory rituals during the Mawlid (celebration of the birthday of Muhammad), elaborate festivities during the urs (annual remembrance of the date of death of notable religious figures), and mourning of Muharram.[58][59][34][60][61] Deobandis also reject the construction of maqams (structures over graves) and ziyarat (pilgrimage) to them. They further oppose certain practices associated with dervishes such as the singing of qawwalis, and performing sama, which are used to achieve wajd (religious ecstacy), as they believe these are bid'ah ("forbidden religious innovations").[58][59][34][60][61] Deobandis also oppose certain forms of istighatha practices.

Deoband's curriculum combined the study of Islamic holy books (the Quran, hadith and religious law) with rational subjects (logic, philosophy and science). At the same time, it was strongly Sufi in orientation and affiliated with the Chishti Order.[5] Taqi Usmani, the most famous Deobandi scholar, was trained as a Chishti, as were the four founders of the Deoband madrasa. Mahmood Ashraf Usmani, the former head of Darul Ulum Karachi, defended the concept of tariqa and bay'ah based on the incident of the Pledge of the Tree.[62] Ashraf Ali Thanwi graduated from Darul Uloom Deoband and was widely considered a preeminent Sufi of modern India.[63]

The founders of the Deobandi school, Qasim Nanawtawi and Rashid Ahmad Gangohi, were inspired by the doctrine of Shah Waliullah Dehlawi[4] and other sources. Gangohi studied under the Sufi shaykh Imdadullah Muhajir Makki, although he differed with him on many points.[64] However Gangohi's Fatawa-yi Rashidiyya rejected Sufi practices.[60]

Gangohi opposed the Sufi doctrine that Muhammad has knowledge of the unseen (ilm-e Ghayb).[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 Mawlid and stated it is bidʿah,[67] and opposed the practice of standing up in honour of Muhammad during the day of Mawlid.[67]

Zakariyya Kandhlawi, noted hadith scholar and Deobandi shaykh, stated, Template:Blockquote

Scholarship

Deobandi fiqh

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File:Fatawa Darul Uloom Deoband.jpg
Fatawa Darul Uloom Deoband

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.[68] 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 recognised as necessary for the evolution of Islamic law, but it should be approached with caution and respect for Islamic scholarship traditions.Template:Sfn Darul Uloom Deoband established the first Department of Fatwa, or Darul Ifta, in 1892, followed by other Deobandi madrasas and organisations such as the Islamic Fiqh Academy (India), which constitute the bedrock for the development of the Deobandi fiqh.[69] Rashid Ahmad Gangohi is considered the founder of Deobandi fiqh, with Ashraf Ali Thanwi and Aziz-ul-Rahman Usmani regarded as key figures.[70] The earliest text of Deobandi fiqh is Fatawa-e-Rashidiya, with other important texts including Imdad-ul-Fatawa and Fatawa Darul Uloom Deoband.Template:Sfn Deobandi fiqh plays a vital role in Afghanistan's judiciary system,[71] with Taqi Usmani and Khalid Saifullah Rahmani recognised as prominent contemporary faqihs of the Deobandi school.Template:Sfn Digital initiatives such as Darulifta-Deoband.com and Askimam demonstrate the digitisation of Deobandi fiqh.Template:Sfn[72] 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.[73]

Politics

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Deobandi politics is deeply influenced by the doctrines of the pan-Islamist movements of Shah Waliullah Dehlawi, Syed Ahmad Barelvi's Tariqa-i Muhammadiyyah, and the Silk Letter Movement in the subcontinent.[74] The clerical movements led by Shah Waliullah Dehlawi and his followers viewed the decline of Muslim political power in India as a consequence of spiritual and moral degeneration, which they attributed to the corrupting influences of polytheistic practices from non-Muslim locals and foreign philosophical ideas. These scholars maintained that the ulema should take the vanguard role in actively organizing efforts to re-establish Islamic political power and issued fatawa independently of governmental institutions.[75]

By the mid-19th century, Shah Muhammad Ishaq had trained a circle of influential students, including Mamluk Ali Nanautawi and Imdadullah Muhajir Makki, who mentored Muhammad Qasim Nanawtawi and Rashid Ahmad Gangohi. Their movement waged armed uprisings against the British and established an Islamic emirate in Thana Bhawan, but their forces were defeated at the Battle of Shamli. Hajji Imdadullah fled to Mecca and Gangohi was arrested by the British; Qasim Nanawtwi, however, managed to retreat to the town of Deoband where he was sheltered by his relatives.[76]

Nanawtwi regarded British Christian rule as a decisive rupture in the Indian political system which was long dominated by Muslims. He envisioned the establishment of a seminary in Deoband as a means of cultivating a religious elite capable of restoring Islamic rule and enhancing the influence of the ulema in South Asia. Following Gangohi’s release from imprisonment, the seminary of Darul Uloom Deoband was established in 1866. It emerged as the epicenter of an extensive network of affiliated madaris across the subcontinent.[77]

Deobandi jihadism

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Sami-ul-Haq

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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,[2][6][78][79] prior to the founding of Darul Uloom Deoband.[80] 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.Template:Sfn 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 mobilise 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.[81][2] 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 organisations. Deobandis were the most committed volunteers and enthusiastic participants in the Afghan Jihad against Soviets. Most of the traditional madaris in Pakistan that actively supported the Afghan Mujahideen were affiliated with the Deobandi school.[82] 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."

Organisations

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Jamiat Ulema-I-Hind

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Jamiat Ulema-e-Hind is one of the leading Deobandi organisations 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.Template:Sfn 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.[83] The Constitution of India represents this contract.[84]

Jamiat Ulema-e-Islam

Jamiat Ulema-e-Islam (JUI) is a Deobandi organisation, part of the Deobandi movement.[85] The JUI formed when members broke from the Jamiat Ulema-e-Hind in 1945 after that organisation backed the Indian National Congress against the Muslim League's lobby for a separate Pakistan.Template:Cn The first president of the JUI was Shabbir Ahmad Usmani.

Majlis-e-Ahrar-e-Islam

Majlis-e-Ahrar-e-Islam (Template:Langx), 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.[86] The Ahrar was composed of Indian Muslims disillusioned by the Khilafat Movement,[87][88][7] which cleaved closer to the Congress Party.[89]Template: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.[90] 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 MuhammadTemplate: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.[91] 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.[92]

Associated organisations

Associated militant organisations

Lashkar-e-Jhangvi

Lashkar-e-Jhangvi (LJ) (Army of Jhangvi) was a Deobandi militant organisation.[93] 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.[94] The group, now practically defunct since the unsuccessful Operation Zarb-e-Azab, is considered a terrorist group by Pakistan and the United States,[95] It was involved in attacks on civilians and protectors of them.[96][97] Lashkar-e-Jhangvi is predominantly Punjabi.[98] The group has been labelled by intelligence officials in Pakistan as a major security threat.[99]

Taliban

The Taliban ("students"), alternative spelling Taleban,[100] 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.[101] While many leading Muslims and Islamic scholars have been highly critical of the Taliban's interpretations of Islamic law,[102] the Darul Uloom Deoband has consistently supported the Taliban in Afghanistan, including their 2001 destruction of the Buddhas of Bamiyan,[13] and the majority of the Taliban's leaders were influenced by Deobandi fundamentalism.[103] Pashtunwali, the Pashtun tribal code, also played a significant role in the Taliban's legislation.[104] The Taliban were condemned internationally for their brutal treatment of women.[105][106]

Tehrik-i-Taliban Pakistan

Tehrik-i-Taliban Pakistan (the TTP), alternatively referred to as the Pakistani Taliban, is an umbrella organisation 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.[107][108] 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.[107][108][109]

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.[109][110]

Sipah-e-Sahaba

Sipah-e-Sahaba Pakistan (SSP) is a banned Pakistani militant organisation, 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.[111][112] The organisation was banned by President Pervez Musharraf in 2002 as being a terrorist group under the Anti-Terrorism Act of 1997.[111][112] 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."[113] A leaked U.S. diplomatic cable described JeM as "another SSP breakaway Deobandi organisation."[114]

Institutions

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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 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 Muhammad Shafi, 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[115] In South Africa,[116][117] Darul Ulum Newcastle, was founded in 1971 by Cassim Mohammed Sema[118] and Dar al-Ulum Zakariyya in Lenasia,[119][120][121] 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.[122] 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

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Contemporary Deobandis

Bibliography of the movement

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See also

Notes

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References

General citations

  1. ↑ India and Pakistan: Charting a Path to Peace. Society for Tolerance and Education, Pakistan (STEP).
  2. ↑ 2.0 2.1 2.2 2.3 2.4 2.5 2.6 The Past and Future of Deobandi Islam. CTC Sentinel({Template:Date).
  3. ↑ The Six Great Ones. Darul Uloom Deoband.
  4. ↑ 4.0 4.1 4.2 4.3 Faith-Based Violence and Deobandi Militancy in Pakistan{{#if:Hashmi|, Hashmi}. Palgrave Macmillan(2016). ISBN 978-1-349-94965-6
  5. ↑ 5.0 5.1 5.2 A History of Islamic Societies. Cambridge University Press.
  6. ↑ 6.0 6.1 6.2 Urban Terrorism: Myths and Realities{{#if:|, {{{last}}}}. Shashi Jain for Pointer Publishers(2009). ISBN 978-81-7132-598-6
  7. ↑ 7.0 7.1 7.2 7.3 7.4 7.5 Islamic identity in secular India(9 April 2011).
  8. ↑ A History of Pakistan and Its Origins, Christophe Jaffrelot, p. 224
  9. ↑ 9.0 9.1 The Tablighi Jama'at: Proselytizing Missionaries or Trojan Horse?. Journal of Applied Security Research({Template:Date).
  10. ↑ 10.0 10.1 Tablighi Jamaʿat—Oxford Islamic Studies Online, Kuiper, Matthew J.. www.oxfordbibliographies.com. Oxford University Press(22 February 2018).
  11. ↑ Lloyd Ridgeon (2015). Sufis and Salafis in the Contemporary Age. Bloomsbury Publishing. Template:ISBN. p. 191.
  12. ↑ Youssef Aboul-Enein Militant Islamist Ideology: Understanding the Global Threat Naval Institute Press, 2011, Template:ISBN p. 223.
  13. ↑ 13.0 13.1 Islamic Radicalism and Multicultural Politics: The British Experience{{#if:Abbas|, Abbas}. Routledge(2011). ISBN 978-0-415-57224-8
  14. ↑ Have Pakistanis Forgotten Their Sufi Traditions?. International Centre for Political Violence and Terrorism Research at Nanyang Technological University(April 2006). This estimates that 15% of Pakistani Muslims are Deobandi and 20% Shia, which equates to about 19% of Pakistan's Sunni Muslims being Deobandi.
  15. ↑ 15.0 15.1 15.2 The Jihad Factory: Pakistan's Islamic Revolution in the Making{{#if:Sareen|, Sareen}. Har Anand Publications(2005). ISBN 978-8124110751
  16. ↑ 16.0 16.1 Faith-Based Violence and Deobandi Militancy in Pakistan{{#if:Gugler|, Gugler}. Palgrave Macmillan(2016). ISBN 978-1-349-94965-6
  17. ↑ The Past and Future of Deobandi Islam. Combating Terrorism Center at West Point(3 November 2009).
  18. ↑ Deobandīs in Africa. Brill(2015).
  19. ↑ Influence of Deoband School of Thought In South Africa. University of KwaZulu-Natal({Template:Date).
  20. ↑ Advent of Deobandi Thinking in India and Its Impact on Iranian Baluchistan. Journal of Subcontinent Researches({Template:Date).
  21. ↑ Template:Encyclopædia Iranica Online
  22. ↑ The role of Deobandi school of thought in Iran discussed. Dawn(21 May 2015).
  23. ↑ 23.0 23.1 Who are Britain's Muslims?(12 August 2016).
  24. ↑ 24.0 24.1 Hardline takeover of British Masjid. The Times(7 September 2007).
  25. ↑ Who runs our mosques?. The Spectator(14 June 2014).
  26. ↑ The Annual Report of Her Majesty's Chief Inspector of Education, Children's Services and Skills 2014/15. House of Commons(1 December 2015). Alternative URL.
  27. ↑ Prisons chief praises extreme Islamic sect(19 April 2016).
  28. ↑ The Long Shadow of Deobandism in South Asia, Bokhari, Kamran. Newslines Magazine(23 November 2021).
  29. ↑ Shah Ismail Dehlawi, a Grandson of Shah Waliullah Dehlawi, Represented a Fusion of Sufism with Salafism, Khan, Rehan. New Age Islam(3 February 2020).
  30. ↑ Profile of Sikh ruler Ranjit Singh on Encyclopedia Britannica Retrieved 16 August 2018
  31. ↑ Profile of Dehlvi on books.google.com website Retrieved 16 August 2018
  32. ↑ What Makes a Movement Violent: Comparing the Ahle Hadith (Salafists) in India and Pakistan, Sinan Siyech, Mohammed. MEI(4 February 2020).
  33. ↑ Maslak of Ulama-e-Deoband – Darul Uloom Deoband – India.
  34. ↑ 34.0 34.1 34.2 34.3 34.4 Muslim Endowments and Society in British India. CUP Archive(21 November 1985).
  35. ↑ Islam and Resistance in Afghanistan{{#if:|, {{{last}}}}. Cambridge University Press(1990). ISBN 9780521397001
  36. ↑ The Long Shadow of Deobandism in South Asia, Bokhari, Kamran. Newslines Magazine(23 November 2021).
  37. ↑ "History of Darul Uloom Deoband", Vol.1, 1980
  38. ↑ 38.0 38.1 The Archetypal Sunni Scholar: Law, Theology, and Mysticism in the Synthesis of Al-Bajuri{{#if:Spevack|, Spevack}. State University of New York Press(2014). ISBN 978-1-4384-5370-5
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  40. ↑ About. Deoband.org(2009-02-19).
  41. ↑ Martin van Bruinessen, Stefano Allievi, Producing Islamic Knowledge: Transmission and Dissemination in Western Europe, p 100. Template:ISBN
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  45. ↑ Rana, M.A., 2011. Evolution of militant groups in Pakistan. Conflict and Peace Studies, 4(2), p.137.
  46. ↑ Islamic revival in British India: Deoband, 1860–1900{{#if:Metcalf|, Metcalf}. Oxford Univ. Press(2002). ISBN 0-19-566049-8
  47. ↑ The Mission and the Kingdom: Wahhabi Power behind the Saudi throne. I.B.Tauris.
  48. ↑ Revival from Below: The Deoband Movement and Global Islam{{#if:Ingram|, Ingram}. University of California Press(2018). ISBN 978-0520298002
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  50. ↑ Metcalf, Barabara. "Traditionalist" Islamic Activism: Deoband, Tablighis, and Talibs Template:Webarchive. "These orientations – "Deobandi," "Barelvi" or "Ahl-i Hadith" – would come to define sectarian divisions among Sunni Muslims of South Asian background to the present."
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  59. ↑ 59.0 59.1 Faith-Based Violence and Deobandi Militancy in Pakistan{{#if:Gugler|, Gugler}. Palgrave Macmillan(2016). ISBN 978-1-349-94965-6
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  61. ↑ 61.0 61.1 Sufis and Anti-Sufis: The Defence, Rethinking and Rejection of Sufism in the Modern World. Routledge Curzon.
  62. ↑ The Silsilahs of Tasawwuf and the Reality of Bay'ah. IlmGate(2010-09-20).
  63. ↑ Ashraf 'Ali Thanawi's Conception of Islamic Mysticism. IlmGate(2018-01-01).
  64. ↑ Sufis, Scholars and Scapegoats: Rashid Ahmad Gangohi(d. 1905) and the Deobandi Critique of Sufism. Blackwell Publishing.
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  72. ↑ Questioning guidelines at Askimam. askimam.org.
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  76. ↑ The Long Shadow of Deobandism in South Asia, Bokhari, Kamran. Newslines Magazine(23 November 2021).
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  78. ↑ Sufis, Scholars, and Scapegoats: Rashid Ahmad Gangohi (d. 1905) and the Deobandi Critique of Sufism. The Muslim World({Template:Date).
  79. ↑ Encyclopaedia of Islam{{#if:|, {{{last}}}}. Brill Publishers(1991). ISBN 90-04-07026-5
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  81. ↑ The Deoband Madrassah Movement: Countercultural Trends and Tendencies{{#if:|, {{{last}}}}. Anthem Press(March 2015). ISBN 978-1-78308-390-9
  82. ↑ The Deoband Madrassah Movement: Countercultural Trends and Tendencies{{#if:|, {{{last}}}}. Anthem Press(March 2015). ISBN 978-1-78308-390-9
  83. ↑ Understanding the Attraction of Salafi and Wahhabi Movements. www.ipcs.org. Institute of Peace and Conflict Studies. Retrieved 2024-02-05.
  84. ↑ India as a Secular State. Princeton University Press.
  85. ↑ Profile: Maulana Fazlur Rahman. BBC News(2002-11-06).
  86. ↑ Ahmad, Syed N. Origins of Muslim consciousness in India: a world-system perspective. New York u.a: Greenwood Press, 1991. p. 175
  87. ↑ Indigenous People of Barak Valley{{#if:|, {{{last}}}}. Notion Press(2020). ISBN 978-1-64678-800-2
  88. ↑ Sources of Indian Traditions: Modern India, Pakistan, and Bangladesh{{#if:|, {{{last}}}}. Columbia University Press(2014). ISBN 978-0-231-13830-7
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  90. ↑ Democracy in Pakistan: crises and conflicts{{#if:Bahadur|, Bahadur}. Har Anand Publications(1998)
  91. ↑ Political Islam: a Critical Reader{{#if:Volpi|, Volpi}. Routledge(2001). ISBN 978-1134722075Template:Page needed
  92. ↑ Structures of Organisation and Loci of Authority in a Glocal Islamic Movement: The Tablighi Jama'at in Britain. Religions({Template:Date).
  93. ↑ Religious Education of Pakistan's Deobandi Madaris and Radicalisation. Counter Terrorist Trends and Analyses({Template:Date).
  94. ↑ Lashkar-e-Jhangvi: Sectarian Violence in Pakistan and Ties to International Terrorism. Terrorism Monitor({Template:Date).
  95. ↑ Pakistani group joins US terror list(30 January 2003).
  96. ↑ Using Twitter, YouTube, Facebook and Other Internet Tools, Pakistani Terrorist Group Lashkar-e-Jhangvi Incites Violence against Shi'ite Muslims and Engenders Antisemitism. The Middle East Media Research Insititue, memri.org(21 March 2012).
  97. ↑ Pakistani Shi'ites call off protests after Quetta bombing arrests. Reuters(19 February 2013).
  98. ↑ Pakistan Shias killed in Gilgit sectarian attack. BBC News(16 August 2012).
  99. ↑ Iran condemns terrorist attacks in Pakistan. Tehran Times(17 February 2013).
  100. ↑ Analysis: Who are the Taleban?. BBC News(2000-12-20).
  101. ↑ Hamid Karzai{{#if:Abrams|, Abrams}. Infobase Publishing(2007). ISBN 978-0-7910-9267-5
  102. ↑ The women of Afghanistan under the Taliban{{#if:Skain|, Skain}. McFarland(2002). ISBN 978-0-7864-1090-3
  103. ↑ Fundamentalism Reborn? Afghanistan and the Taliban{{#if:Maley|, Maley}. C Hurst & Co(2001). ISBN 978-1-85065-360-8
  104. ↑ The limits of culture: Islam and foreign policy{{#if:Shaffer|, Shaffer}. MIT Press(2006). ISBN 978-0-262-69321-9
  105. ↑ Laura Bush Addresses State of Afghan Women. Los Angeles Times(18 November 2001).
  106. ↑ Women's Rights in the Taliban and Post-Taliban Eras. PBS(11 September 2007).
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  110. ↑ Insurgents Share a Name, but Pursue Different Goals. The New York Times(2009-10-22).
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  114. ↑ 2009: Southern Punjab extremism battle between haves and have-nots. Dawn(2011-05-22).
  115. ↑ The Dars-e-Nizami and the Transnational Traditionalist Madaris in Britain{{#if:Mahmood|, Mahmood}(2012)
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  121. ↑ Muslim schools and education in Europe and South Africa{{#if:|, {{{last}}}}. Waxmann(2011). ISBN 978-3-8309-2554-5
  122. ↑ 122.0 122.1 The 500 Most Influential Muslims{{#if:|, {{{last}}}}. Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding(2012). ISBN 978-9957-428-37-2
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  124. ↑ Muslim Scholars of the 20th Century{{#if:Ahmed|, Ahmed}. Al-Kawthar Publications(2006)
  125. ↑ '{{#if:Abu Ghuddah|, Abu Ghuddah}. Dar al-Basha'ir al-Islamiyyah(1997)
  126. ↑ Perfecting women : Maulana Ashraf ọAlī Thanawi's Bihishti zewar : a partial translation with commentary{{#if:Metcalf|, Metcalf}. University of California Press(1992). ISBN 0-520-08093-9
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  128. ↑ Muslim Scholars of the 20th Century{{#if:Ahmed|, Ahmed}. Al-Kawthar Publications(2006)
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  130. ↑ Muslim Scholars of the 20th Century{{#if:Ahmed|, Ahmed}. Al-Kawthar Publications(2006)
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  132. ↑ Tārīkh Dārul ʿUlūm Deoband{{#if:Rizwi|, Rizwi}. Idāra-e-Ehtemām, Dārul ʿUlūm Deoband(1979)
  133. ↑ Shari'at and Tariqat: A Study of the Deobandi Understanding and Practice of Tasawwuf{{#if:Bashir|, Bashir}. Dar al-Sa'adah Publications(2013)
  134. ↑ সননাতে নববীর মরত পরতীক: মাওলানা আবদল মতিন চৌধরী শাযখে ফলবাডী রাহ{{#if:|, {{{last}}}}(2008)
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  136. ↑ Shah Ahmed Shafi, chief of Bangladesh Islamist group Hifazat-e Islam, dies. bdnews24.com.
  137. ↑ Noted Islamic scholar Mufti Abdur Rahman passes away. BD Chronicle.
  138. ↑ The Muslim 500: The World's 500 Most Influential Muslims{{#if:|, {{{last}}}}. The Royal Islamic Strategic Studies Centre(2012)
  139. ↑ {{{title}}}. jamiagohorpur.com(2 October 2011).
  140. ↑ Islamic Academy of Manchester The Islamic Academy of Manchester
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  142. ↑ The Muslim 500: The World's 500 Most Influential Muslims{{#if:|, {{{last}}}}. The Royal Islamic Strategic Studies Centre(2012)
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  144. ↑ Mahmudul Hasan new chairman of Qawmi Madrasa Education Board. The Daily Star(2020-10-03).
  145. ↑ Who Is Haibatullah Akhundzada, The Taliban's 'Supreme Leader' Of Afghanistan?. Gandhara(7 September 2021). Retrieved 22 April 2022.
  146. ↑ Babunagari denounces government's claim of no death in Hefazat's 2013 protest. Dhaka Tribune(5 November 2018).
  147. ↑ {{{title}}}. Daily Naya Diganta.
  148. ↑ Introducing Darul-'Uloom Karachi{{#if:Rahman|, Rahman}. Public Information Department: Darul Uloom Karachi
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  150. ↑ The Muslim 500: The World's 500 Most Influential Muslims{{#if:|, {{{last}}}}. The Royal Islamic Strategic Studies Centre(2012)
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  154. ↑ Iranian Sunni cleric says executions may inflame regional tensions. Reuters(2016-08-06).
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  156. ↑ Special Issue:A Special Issue on The Deoband Madrasa.

Bibliography

  • Jamī'at-i Ulamā par ek tārīk̲h̲ī tabṣirah{{#if:|, {{{last}}}}(1970)

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