Deobandi

Deobandi (Pashto and Persian: دیو بندی‎‎, Urdu: دیو بندی‎, Bengali: দেওবন্দ, Hindi: देवबन्दी) is a revivalist movement within Sunni (primarily Hanafi) Islam.[1] It is centered in India, Pakistan, Afghanistan and Bangladesh, has recently spread to the United Kingdom, and has a presence in South Africa.[2] The name derives from Deoband, India, where the school Darul Uloom Deoband is situated. The movement was inspired by the spirit of scholar Shah Waliullah Dehlawi (1703–1762),[3][4] and was founded in 1867 in the wake of a failed revolt against British rule a decade earlier.[5]

History

The movement developed as a reaction to British colonialism in India, which was believed by a group of prominent Indian scholars — consisting of Rashid Ahmad Gangohi, Muhammad Yaqub Nanautawi, Shah Rafi al-Din, Sayyid Muhammad Abid, Zulfiqar Ali, Fadhl al-Rahman Usmani and Muhammad Qasim Nanotvi — to be corrupting the Islamic religion. They therefore founded an Islamic seminary known as Darul Uloom Deoband.[6] From here the Islamic revivalist and anti-imperialist ideology of the Deobandis began to develop.[7] Gradually Darul Uloom Deoband became the second largest focal point of Islamic teachings and research after the Al-Azhar University, Cairo, Egypt. Through organisations such as Jamiat Ulema-e-Hind and Tablighi Jamaat its ideology began to spread and the graduates of Darul Uloom Deoband from countries like Saudi Arabia, China and Malaysia opened up thousands of madrasas throughout South Asia, specifically in parts of Afghanistan and Pakistan.[8]:33

Toward the independence of India, Deobandis advocated a notion of composite nationalism according to which Hindus and Muslims constituted one nation and thus were united in the struggle against the British. In 1919 a large group of Deobandi scholars formed the political party Jamiat Ulema-e-Hind and opposed the Pakistan Movement. A minority group joined Muhammad Ali Jinnah's Muslim League, forming Jamiat Ulema-e-Islam in 1945.[9]

Presence

In India

The Deobandi Movement in India is controlled by the Darul Uloom Deoband and the Jamiat Ulema-e-Hind. About 20% of the Indian Muslims identify as Deobandi. There are a disproportionately high number of followers of Deobandi in politics in various positions when compared to members of other Muslim movements. Deobandi in India differs from other forms of the practice because it has been influenced more strongly by the Wahhabi movement. As a result, some Deobandis may prefer to use the term Wahhabi to describe themselves or may identify as members of both movements.[10][11][12]

In Pakistan

Some 20 per cent of Pakistan's Sunni Muslims would consider themselves Deobandi [13] and according to Heritage Online, nearly 65% of the total seminaries (Madrasah) in Pakistan are run by Deobandis, 25% by Barelvis, 6% by Ahl al-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, whereby this funding was pulled in favour of the rival Ahl al-Hadith movement.[14] Having seen Deoband as a counterbalance to Iranian influence in the region, Saudi funding is now strictly reserved for the Ahl al-Hadith.[14]

In the United Kingdom

According to a 2007 investigation by 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 had given birth to the Taliban. According to Times almost 80% of all domestically trained Ulema were being trained in these hardliner seminaries.[15]

Beliefs

The Deobandi movement sees itself as a scholastic tradition, situated within orthodox Sunni Islam. It grew out of the Islamic scholastic tradition of Medieval Transoxania and Mughal India, and it considers its visionary forefather to be Shah Waliullah Dehlvi, the celebrated Indian Islamic scholar and thinker of the eighteenth century.

Fiqh (Islamic law)

Deobandis are strong proponents of the doctrine of Taqlid. In other words, they believe that a Muslim must adhere to one of the four schools (madhhabs) of Sunni Islamic Law and generally discourage inter-school eclecticism.[16] They themselves are predominantly followers of the Hanafi madhhab.[17][18] Students at madrasas affiliated with the Deobandi movement will 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.[19]

With regard to views on Taqlid, one of their main opposing reformist groups are the Ahl-i Hadis, also known as the Ghair Muqallid, the nonconformists, because they eschewed taqlid in favor of the direct use of Quran and Hadith.[20] They often accuse those who adhere to the rulings of one scholar or legal school of blind imitation, and frequently demanded scriptural evidence for every argument and legal ruling.[21] Almost since the very beginnings of the movement, Deobandi scholars have generated a copious amount of scholarly output in attempts 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.[22]

In response to this need to defend their madhhab in 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 Sunni Hadith (the Sihah Sittah) are reviewed.[23] In a Deobandi madrasa, the position of Shaykh al-Hadith, or the resident professor of Sahih Bukhari, is held in much reverence.

Theology

In tenets of faith, the Deobandis follow the Maturidi school of Islamic theology.[17][24][25] Their schools teach a short text on beliefs by the Maturidi scholar Nasafi.[26]

Sufism

Deoband's curriculum combined the study of the revealed sciences (Qur'an, Hadith and Law) with rational subjects (logic, philosophy and science). At the same time it was Sufi in orientation and affiliated with the Chisti order. Its Sufism however, was closely integrated with Hadith scholarship and the proper legal practice of Islam.[6]

According to Qari Muhammad Tayyib — the 8th rector or Mohtamim of the Darul Uloom Deoband who died in 1983 — "the Ulema of Deoband ... in conduct ... are Sufis, ... in Sulook they are Chisti [a sufi order] .... They are initiates of the Chistiyyah, Naqshbandiya, Qadriyah and Suhrawardiyya Sufi orders.”[25][27][28][29]

The founders of the Deobandi movement, Rashid Ahmad Gangohi and Muhammad Qasim Nanotvi, studied Sufism at the feet of Haji Imdadullah Muhajir Makki.[30]

Not all sources agree that Deobandis are Sufi.[31][32][33] Whatever the case, the Darul Uloom Deoband's conservativism and fundamentalist theology has latterly led to a de facto fusion of its teachings with wahabism in Pakistan, which "has all but shattered the mystical Sufi presence" there.[8]:34

Dawah movements

Main article: Dawah

Jamiat Ulema-e-Hind

Jamiat Ulema-e-Hind is one of the leading Islamic organizations in India. It was founded in British India in 1919 by Abdul Mohasim Sajjad, Qazi Hussain Ahmed, Ahmed Saeed Dehlvi, and Mufti Muhammad Naeem Ludhianvi and the most importantly Mufti Kifayatullah who was elected the first president of Jamiat and remained in this post for 20 years.[34] 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. The Constitution of India represents this contract.

Jamiat Ulema-e-Islam

Jamiat Ulema-e-Islam (JUI) is a Deobandi organization, part of the Deobandi movement.[35] 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.[36] 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 December 29, 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 founder's of the party.[37] The Ahrar was composed of Indian Muslims disillusioned by the Khilafat Movement, which cleaved closer to the Congress Party.[38] The party was associated with opposition to Muhammad Ali Jinnah and establishment of an independent Pakistan as well as persecution of the Ahmadiyya Muslim Community.[39] 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, 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 Muslim missionary organisation, began as an offshoot of the Deobandi movement. Its inception is believed to be a response to Hindu reform movements, which were considered a threat to vulnerable and non-practicing Muslims. It gradually expanded from a local to a national organisation, and finally to a transnational movement with followers in over 150 countries. Although its beginnings were from the Deobandi movement, no particular interpretation of Islam has been endorsed since the beginning of the movement.[40]

Militant organizations

Lashkar-e-Jhangvi

Lashkar-e-Jhangvi (LJ) (English: Army of Jhangvi) is a militant organization. Formed in 1996, it has operated in Pakistan since Sipah-e-Sahaba (SSP). Riaz Basra broke away from the SSP over differences with his seniors.[41] The group is considered a terrorist group by Pakistan and the United States,[42] and continues to be involved in attacks on Shi'a civilians and protectors of them.[43][44] Lashkar-e-Jhangvi is predominantly Punjabi.[45] The group has been labelled by intelligence officials in Pakistan as a major security threat.[46]

Taliban

The Taliban ("students"), alternative spelling Taleban,[47] is an Islamic fundamentalist political 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.[48] While many leading Muslims and Islamic scholars have been highly critical of the Taliban's interpretations of Islamic law,[49] the Darul Uloom Deoband has consistently supported the Taliban in Afghanistan, including their 2001 destruction of the Buddhas of Bamiyan,[8]:34 and the majority of the Taliban's leaders were influenced by Deobandi fundamentalism.[50] Pashtunwali, the Pashtun tribal code, also played a significant role in the Taliban's legislation.[51] The Taliban were condemned internationally for their brutal treatment of women.[52][53]

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.[54][55] 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.[54][55][56]

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.[56][57]

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 to primarily to deter major Shiite influence in Pakistan in the wake of the Iranian Revolution.[58][59] The organization was banned by President Pervez Musharraf in 2002 as being a terrorist group under the Anti-Terrorism Act of 1997.[58][59] 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."[60] A leaked U.S. diplomatic cable described JeM as "another SSP breakaway Deobandi organization."[61]

Notable institutions

India

Pakistan

Bangladesh

United Kingdom

South Africa

United States and Canada

Iran

Scholars

Founding figures

Patrons

Other associated scholars

Contemporary Deobandis

Associated political organizations

See also

Further reading

References

  1. ↑ "India". Darul Uloom Deoband. Retrieved 29 April 2013.
  2. ↑ Muslim Schools and Education in Europe and South Africa. Waxmann. 2011. pp. 85ff. Retrieved 29 April 2013.
  3. ↑ Lewis, B.; Pellat, Ch.; Schacht, J. (1991) [1st. pub. 1965]. Encyclopaedia of Islam (New Edition). Volume I (C-G). Leiden, Netherlands: Brill. p. 205. ISBN 9004070265.
  4. ↑ Asthana, N.C.; Nirmal, Anjali. Urban Terrorism: Myths and Realities. Shashi Jain for Pointer Publishers. p. 66. Retrieved 29 April 2013.
  5. ↑ Brannon Ingram (University of North Carolina), Sufis, Scholars and Scapegoats: Rashid Ahmad Gangohi and the Deobandi Critique of Sufism, p 478.
  6. 1 2 Ira M. Lapidus, A History of Islamic Societies, p 626. ISBN 0521779332
  7. ↑ The Six Great Ones at Darul Uloom Deoband
  8. 1 2 3 Abbas, Tahir (March 1, 2011). Islamic Radicalism and Multicultural Politics: The British Experience. Taylor & Francis. ISBN 1136959602. Retrieved 14 December 2015.
  9. ↑ A History of Pakistan and Its Origins By Christophe Jaffrelot page 224
  10. ↑ The Taliban: Ascent to Power - M. J. Gohari. Oxford University Press. Retrieved 2014-03-12.
  11. ↑ Lived Islam in South Asia: Adaptation, Accommodation, and Conflict. Social Science Press. Retrieved 2014-03-12.
  12. ↑ Urban Terrorism: Myths and Realities - N. C. Asthana, Anjali Nirmal. Aavishkar Publishers. Retrieved 2014-03-12.
  13. ↑ John Pike. "Barelvi Islam". Globalsecurity.org. Retrieved 29 April 2013.
  14. 1 2 Sushant Sareen, The Jihad Factory: Pakistan's Islamic Revolution in the Making, pg. 282. New Delhi: Har Anand Publications, 2005.
  15. ↑ Hardline takeover of British Masjid, The Times, 7 September 2007
  16. ↑ Martin Van Bruinessen, Julia Day Howell, Sufism and the 'Modern' in Islam, p 130, ISBN 1850438544
  17. 1 2 Spevack, Aaron (2014). The Archetypal Sunni Scholar: Law, Theology, and Mysticism in the Synthesis of Al-Bajuri. State University of New York Press. p. 49. ISBN 978-1-4384-5370-5.
  18. ↑ Metcalf, Barabara. "Traditionalist" Islamic Activism: Deoband, Tablighis, and Talibs. "These orientations --"Deobandi," "Barelvi" or "Ahl-i Hadith" -- would come to define sectarian divisions among Sunni Muslims of South Asian background to the present."
  19. ↑ Haque, Ziaul (1975). "Muslim Religious Education in Indo-Pakistan". Islamic Studies (Islamic Research Institute, International Islamic University, Islamabad) 14 (4): 284. The following books and subjects are studied ... Fiqh: Hidayah, Quduri, Nur al-Idah, Sharh-i Waqayah, Kanz al-Daqa'iq
  20. ↑ Metcalf, Barbara Daly (2002). Islamic revival in British India : Deoband, 1860-1900 (3rd impression. ed.). New Delhi: Oxford Univ. Press. p. 141. ISBN 0-19-566049-8.
  21. ↑ Khan, Fareeha (2008). Traditionalist Approaches to Shari'ah Reform: Mawlana Ashraf 'Ali Thanawi's Fatwa on Women's Right to Divorce (Doctoral Dissertation -- University of Michigan). p. 59. Polemicists from among the Ahl-i Hadith were especially being targeted in Thanawi's explanation, since they accused those who adhered to the rulings of one scholar or legal school of "blind imitation." It was the practice of the Ahl-i Hadith to demand and provide proofs for every argument and legal ruling.
  22. ↑ 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
  23. ↑ Zaman, Muhammad Qasim (2002). The Ulama in Contemporary Islam: Custodians of Change. Princeton University Press. p. 39. ...gave a new and, in the Indian context, unprecedented salience to the studyof hadith in their madrasas. Hadith had, of course, been studied in precolonial Indian madrasas, but the Deobandis instituted the practice of studying (or, more exactly, “reviewing”) all six of the Sunni canonical collections of hadith in the course of a single year; this practice has come to serve in Indian and Pakistani madrasas as the capstone of a student’s advanced madrasa
  24. ↑ David Emmanuel Singh, Islamization in Modern South Asia: Deobandi Reform and the Gujjar Response, p 167.
  25. 1 2 ibnummabd on February 19, 2009 at 6:04 pm (2009-02-19). "About". Deoband.org. Retrieved 29 April 2013.
  26. ↑ Martin van Bruinessen, Stefano Allievi, Producing Islamic Knowledge: Transmission and Dissemination in Western Europe, p 100. ISBN 1136932860
  27. ↑ Fatawa Rahimiyyah (Eng. Trans.), vol.1, p.58.
  28. ↑ The Deobandis are followers of Sufism| ahya.org
  29. ↑ Traversing the path of Suluk| January 26, 2012
  30. ↑ Brannon Ingram (University of North Carolina), Sufis, Scholars and Scapegoats: Rashid Ahmad Gangohi and the Deobandi Critique of Sufism, p 479. (http://www.academia.edu/282790/Sufis_Scholars_and_Scapegoats_Rashid_A%E1%B8%A5mad_Gangohi_D._1905_and_the_Deobandi_Critique_of_Sufism)
  31. ↑ "The Wahhabi (Arabia), Deobandi (Pakistan and India) and Jamaat-i-Islami all are anti-Sufi," Barelvi Islam| globalsecurity.org
  32. ↑ Deoband hits back, rejects “baseless” charge of radicalizing Muslim youth| twocircles.net| 19 October 2011
  33. ↑ "Naqshbandi, the major Sufi cult in Pakistan, consists mainly of the Deobandis."Where sufism stands| August 1, 2010
  34. ↑ "Why did the Pak Maulana visit Deoband". Rediff India Abroad. July 18, 2003. Retrieved 19 May 2012.
  35. ↑ Rashid, Haroon (2002-11-06). "Profile: Maulana Fazlur Rahman". BBC News. Retrieved 5 May 2010.
  36. ↑ John Pike. "Jamiat Ulema-e-Islam / Assembly of Islamic Clergy". Globalsecurity.org. Retrieved 11 December 2013.
  37. ↑ Ahmad, Syed N. Origins of Muslim consciousness in India: a world-system perspective. New York u.a: Greenwood Press, 1991. p. 175
  38. ↑ Christophe Jaffrelot. A history of Pakistan and its origins. Anthem Press, 2004. ISBN 1-84331-149-6, ISBN 978-1-84331-149-2
  39. ↑ Bahadur, Kalim (1998). Democracy in Pakistan: crises and conflicts. Har Anand Publications. p. 176.
  40. ↑ Burton, Fred and Stewart, Scott. "Tablighi Jamaat: An Indirect Line to Terrorism". Stratfor. Retrieved 1 September 2011.
  41. ↑ Roul, Animesh (2 June 2005). "Lashkar-e-Jhangvi: Sectarian Violence in Pakistan and Ties to International Terrorism". Terrorism Monitor (Jamestown Foundation) 3 (11). Retrieved 27 July 2010.
  42. ↑ "Pakistani group joins US terror list". BBC News South Asia. 30 January 2003. Retrieved 30 January 2003.
  43. ↑ Ahmad, Tufail (21 March 2012). "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. Retrieved 22 March 2012.
  44. ↑ "Pakistani Shi'ites call off protests after Quetta bombing arrests". Reuters. 19 February 2013.
  45. ↑ "Pakistan Shias killed in Gilgit sectarian attack". BBC News. 16 August 2012. Retrieved 11 December 2012. A predominantly Punjabi group, Lashkar-e-Jhangvi is linked with the 2002 murder of US reporter Daniel Pearl and other militant attacks, particularly in the southern city of Karachi.
  46. ↑ "Iran condemns terrorist attacks in Pakistan". Tehran Times. 17 February 2013. Retrieved 18 February 2013.
  47. ↑ "Analysis: Who are the Taleban?". BBC News. 2000-12-20.
  48. ↑ Abrams, Dennis (2007). Hamid Karzai. Infobase Publishing. p. 14. ISBN 978-0-7910-9267-5. As soon as it took power though, the Taliban imposed its strict interpretation of Islamic law on the country
  49. ↑ Skain, Rosemarie (2002). The women of Afghanistan under the Taliban. McFarland. p. 41. ISBN 978-0-7864-1090-3.
  50. ↑ Maley, William (2001). Fundamentalism Reborn? Afghanistan and the Taliban. C Hurst & Co. p. 14. ISBN 978-1-85065-360-8.
  51. ↑ 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
  52. ↑ James Gerstenzan; Lisa Getter (November 18, 2001). "Laura Bush Addresses State of Afghan Women". Los Angeles Times. Retrieved 14 September 2012.
  53. ↑ "Women's Rights in the Taliban and Post-Taliban Eras". A Woman Among Warlords. PBS. September 11, 2007. Retrieved 14 September 2012.
  54. 1 2 Bajoria, Jayshree (6 February 2008). "Pakistan's New Generation of Terrorists". Council on Foreign Relations. Retrieved 30 March 2009.
  55. 1 2 Abbas, Hassan (January 2008). "A Profile of Tehrik-I-Taliban Pakistan" (PDF). CTC Sentinel (West Point, NY: Combating Terrorism Center) 1 (2): 1–4. Retrieved 8 November 2008.
  56. 1 2 Carlotta Gall, Ismail Khan, Pir Zubair Shah and Taimoor Shah (26 March 2009). "Pakistani and Afghan Taliban Unify in Face of U.S. Influx". New York Times. Retrieved 27 March 2009.
  57. ↑ Shane, Scott (2009-10-22). "Insurgents Share a Name, but Pursue Different Goals". The New York Times. Retrieved 26 January 2011.
  58. 1 2 B. Raman, "Musharraf's Ban: An Analysis", South Asia Analysis Group , Paper no. 395, 18 January 2002
  59. 1 2 "Pakistan: The Sipah-e-Sahaba (SSP), including its activities and status", Immigration and Refugee Board of Canada, 26 July 2005
  60. ↑ "Sipah-e-Sahaba Pakistan".
  61. ↑ "2009: Southern Punjab extremism battle between haves and have-nots". Dawn.com (Dawn Media Group). 2011-05-22. Retrieved 25 May 2011.
  62. ↑ Mahmood, Hamid (2012). The Dars-e-Nizami and the Transnational Traditionalist Madaris in Britain (PDF). pp. 7, 17. Retrieved 9 November 2013. 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.
  63. ↑ Mahmood, Hamid (2012). The Dars-e-Nizami and the Transnational Traditionalist Madaris in Britain (PDF). pp. 7, 17. Retrieved 9 November 2013. 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 second madrasa to be established was that of the Tablīghī Jamā’at called ‘Jāmi’at Ta’līm al-Islām (Dewsbury Madrasa) in Dewsbury in 1981
  64. ↑ "Home". Jamemasjid.co.uk. Retrieved 2014-03-12.
  65. ↑ "Home". Jameah.co.uk. Retrieved 2014-03-12.
  66. ↑ Mohamed, Yasien (2002). "Islamic Education in South Africa" (PDF). ISIM Newsletter 9: 30. Retrieved 11 December 2013. 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.
  67. ↑ (Eds.), Abdulkader Tayob ... Muslim schools and education in Europe and South Africa (PDF). Münster ; München [u.a.]: Waxmann. pp. 85, 91, 101. ISBN 978-3-8309-2554-5. 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...Mawlana Ishaq following Hamid (sic) Akhtar from Karachi (see below) adheres to the Chishtiyya Sabiriyya Imdadiyya Ashrafiyya lineage, that puts special emphasis on the legacy of Muhammad Ashraf Ali Thanwi (1863-1943).
  68. ↑ Mohamed, Yasien (2002). "Islamic Education in South Africa" (PDF). ISIM Newsletter 9: 30. Retrieved 11 December 2013. Less indigenous to South Africa and more in keeping with the Deobandi spirit is the Azaadville seminary, near Johannesburg, which teaches all subjects in Urdu.
  69. 1 2 (Eds.), Abdulkader Tayob ... Muslim schools and education in Europe and South Africa (PDF). Münster ; München [u.a.]: Waxmann. pp. 85, 101. ISBN 978-3-8309-2554-5. 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.
  70. 1 2 (Eds.), Abdulkader Tayob ... Muslim schools and education in Europe and South Africa (PDF). Münster ; München [u.a.]: Waxmann. pp. 85, 101. ISBN 978-3-8309-2554-5. 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.
  71. ↑ (Eds.), Abdulkader Tayob ... Muslim schools and education in Europe and South Africa (PDF). Münster ; München [u.a.]: Waxmann. p. 101. ISBN 978-3-8309-2554-5. Especially for teaching the Deobandi curriculum of the degree course to become a religious scholar (‘Alim) in the English-speaking world, books from Azaadville have become increasingly useful.
  72. ↑ (Eds.), Abdulkader Tayob ... Muslim schools and education in Europe and South Africa (PDF). Münster ; München [u.a.]: Waxmann. pp. 85, 101. ISBN 978-3-8309-2554-5. 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.
  73. 1 2 S. Abdallah Schleifer, ed. (2012). The Muslim 500: The World's 500 Most Influential Muslims. Amman: The Royal Islamic Strategic Studies Centre. p. 110.
  74. ↑ 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.
  75. ↑ Abu Ghuddah, Abd al-Fattah (1997). تراجم ستة من فقهاء العالم الإِسلامي في القرن الرابع عشر وآشارهم الفقهية (in Arabic). Beirut: Dar al-Basha'ir al-Islamiyyah. p. 15. وكان أكبرُ كبارِها وشيخُ شيوخِها الشيخَ محمود حَسَن الدِّيْوْبَنْدي الملقَّبَ بشيخ العالَم، والمعروفَ بشيخ الهند، وكان في الحديث الشريفِ مُسنِدَ الوقتِ ورُحلةَ 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].
  76. ↑ 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.
  77. ↑ 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.
  78. ↑ 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.
  79. ↑ 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. 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.
  80. ↑ Bashir, Aamir (2013). Shari'at and Tariqat: A Study of the Deobandi Understanding and Practice of Tasawwuf (PDF). Dar al-Sa'adah Publications. p. 117. Muhammad Zakariyya can be termed as the "Reviver of Deobandi tasawwuf." He is the last in the long line of prominent scholar Sufis who epitomized Deobandi characteristics.
  81. ↑ 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.
  82. ↑ Usmani, Muhammad Taqi; (Translated by Zameelur Rahman) (December 2011). "Shaykh Mufti Muhammad Shafi‘: The Grand Mufti Of Pakistan". Deoband.org. 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. Cite uses deprecated parameter |coauthors= (help)
  83. ↑ "Mufti Taqi Usmani". Albalagh. Retrieved 6 November 2013.
  84. ↑ 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
  85. ↑ Rahman, Azizur-. (Translated by Muhammad Shameem), ed. Introducing Darul-'Uloom Karachi (PDF). Public Information Department: Darul Uloom Karachi. p. 21.
  86. ↑ 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.
  87. ↑ S. Abdallah Schleifer, ed. (2012). The Muslim 500: The World's 500 Most Influential Muslims. Amman: The Royal Islamic Strategic Studies Centre. p. 114.
  88. ↑ Islamic Academy of Manchester The Islamic Academy of Manchester
  89. ↑ Kamran, Mohammad (3 December 2003). "SC Shariat Bench to hear appeal on presidential remissions today". Daily Times. Pakistan. Archived from the original on 17 August 2010. Retrieved 17 August 2010.
  90. ↑ 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.

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