Deobandi movement

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Deobandi movement
Clockwise from top: Darul Uloom Deoband, Hussain Ahmed Madani, Taqi Usmani, Shah Ahmad Shafi, Shabbir Ahmad Usmani, Mahmud Hasan Deobandi
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"Deobandism" redirects here. For the political ideologies associated with it, see Islamism.
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The Deobandi movement or Deobandism is a

Muhammad Qasim Nanautavi, Rashid Ahmad Gangohi, and several others, after the Indian Rebellion of 1857–58. They opposed 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 ulama 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 Khilafat movement and propagation of the doctrine of composite nationalism
.

Theologically, the Deobandis uphold the doctrine of

Muslims in India
.

In response to the

Afghan Jihad
.

The movement has spread from India, Pakistan, Afghanistan and Bangladesh to the

militant
.

Foundation and expansion

madrassa) known as Darul Uloom Deoband,[1][3][4][5] here the Islamic revivalist and anti-imperialist ideology of the Deobandis began to develop. In time, the Darul Uloom Deoband became the second largest focal point of Islamic teaching and research after the Al-Azhar University, Cairo. Towards the time of the Indian independence movement and afterward in post-colonial India, the Deobandis advocated a notion of composite nationalism by which Hindus and Muslims were seen as one nation who were asked to be united in the struggle against the British rule.[6]

In 1919, a large group of Deobandi scholars formed the political party

Muttahida Qaumiyat Aur Islam.[6] A group later dissented from this position and joined Muhammad Ali Jinnah's Muslim League, including Ashraf Ali Thanwi, Shabbir Ahmad Usmani, Zafar Ahmad Usmani and Muhammad Shafi Deobandi, who formed the Jamiat Ulema-e-Islam in 1945.[7]

Through the organisations such as Jamiat Ulema-e-Hind and Tablighi Jamaat,[6][8][9] the Deobandi movement began to spread.[10][11] Graduates of Darul Uloom Deoband in India from countries such as South Africa, China, and Malaysia opened thousands of madaaris throughout the world.[12]

India

Main article: Islam in India

The Deobandi movement in India is controlled by the Darul Uloom Deoband and the Jamiat Ulema-e-Hind.[clarification needed][citation needed]

Pakistan

Main article: Islam in Pakistan
Further information:
Islamism in Pakistan and Sectarian violence in Pakistan

Of Pakistan's estimated 230 million Muslims, some 15-30% or 40-80 million

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, whereafter 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

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]

Bangladesh

Main article: Islam in Bangladesh

As with the rest of the Indian subcontinent, the majority of

Maturidi school of theology.[17][18]

Afghanistan

Deobandi Islam is the most popular form of pedagogy in the Pashtun belt on both sides of the Durand Line that separates Afghanistan and Pakistan.[15][1] Moreover, prominent Afghan and Pakistani Taliban leaders have studied in Deobandi seminaries.[19]

South Africa

Main article: Deobandi movement in South Africa

The Deobandi Movement has an international presence today, with its full-fledged manifestation in South Africa, a country where the movement was initiated through the Indian

Asad Madni. South African Deobandi Muslims have many important and influential educational and socio-political organizations that educate the people and play an important role in religious and social activities. Among them are Jamiatul Ulama South Africa and the Muslim Judicial Council.[21]

Iran

Main article: Deobandi movement in Iran

Students from various regions, including Sistan and Baluchestan in Iran, attended Deoband, which led to the spread of its founders ideas.[22] This movement had a significant impact on some of the new generation of Iranian intellectuals in the late 19th and early 20th centuries.[23] 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.[24] Today, Deobandi thinking is one of the intellectual currents in Sistan and Baluchestan and preaching groups are active in different cities and villages. Its playing a crucial role in Iran's political landscape. The Deobandis aimed to homogenize religious schools and were opposed to certain popular practices. The Naqshbandi order played an important role in the Deobandi school of thought in the Persian-speaking world.[25]

United Kingdom

Main article: Islam in the United Kingdom
Further information: Islamism in the United Kingdom

In the 1970s, Deobandis opened the first British-based Muslim religious seminaries (Darul-Ulooms), educating imams and religious scholars.[26] 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."[26] In 2015 Ofsted highlighted the Deobandi seminary in Holcombe as a good example of a school "promoting British values, preventing radicalisation and protecting children".[27] The journalist, Andrew Norfolk, did not agree with this assessment.[28]

According to a 2007 report by Andrew Norfolk, published in

Ulema were being trained in these hardline seminaries.[29] An opinion column in The Guardian described this report as "a toxic mixture of fact, exaggeration and outright nonsense".[30]

In 2014 it was reported that 45 per cent of Britain's mosques and nearly all the UK-based training of Islamic scholars are controlled by the Deobandi, the largest single Islamic group.[31]

Most Muslim prison chaplaincies in Britain are Deobandi, and in 2016

National Offender Management Service) wrote to Britain's prison governors bringing to their attention that Ofsted had said that "the UK’s most influential Deobandi seminary promotes 'fundamental British values such as democracy, individual liberty and mutual respect and tolerance for those of different faiths'."[28]

Beliefs

The Deobandi movement sees itself as a scholastic tradition that grew out of the Islamic scholastic traditions of Medieval

Transoxania and Mughal India, and it considers its visionary forefather to be Shah Waliullah Dehlawi (1703-1762).[32] Dehlawi was a contemporary of Muhammad ibn Abd al-Wahhab (1703 - 1792), and they studied in Medina under some of the same teachers, despite having different theological backgrounds.[33] According to Muhammad Iqbal, Deobandiyat is neither a creed (mathab) nor a sect – 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 wa al-Jama’ah in which all the offshoots of the Ahl al-Sunnah wa al-Jama’ah are seen joined with their root.[34]

Theology

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Classic
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  • Deobandis
  • Barelwis

In tenets of faith, the Deobandis follow the

Islamic theology.[35][36][37]
Their schools teach a short text on beliefs known as
Najm al-Din 'Umar al-Nasafi.[38]

The official Deobandi book,

kufr (unbelief or blasphemy) levied against them by their opponents.[39]

Fiqh (Islamic law)

Main article: Deobandi fiqh

Deobandis are strong proponents of the doctrine of

madhhabs) of Sunni Islamic Law and generally discourage inter-school eclecticism.[43] They themselves claim to be the followers of the Hanafi school.[35][44] 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.[45]

With regard to views on Taqlid, one of their main opposing reformist groups are the

Ghair Muqallid, the nonconformists, because they eschewed taqlid in favor of the direct use of Quran and Hadith.[46] 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.[47] 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.[48]

Hadith

See also: Hadith studies

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.[49]

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.[1][50][51]

Sufism

See also: Persecution of Sufis and Sufi–Salafi relations

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

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

However despite this, Deobandis argue for a reformed version of Sufism. They generally oppose

Sema, and loud dhikr - seeing them as too esoteric in nature.[52][53][54][55]
However most Deobandi leaders incorporate elements of sober Sufism into their practices and believe it to be a fundamental part of the religion.

Deoband's curriculum combined the study of

logic, philosophy and science). At the same time it was hugely Sufi in orientation and affiliated with the Chisti order.[4] Taqi Usmani - the most famous Deobandi scholar was trained in the Chishti order as were the four founders of the Deoband madrassa. Mahmood Ashraf Usmani, the former head of Darul Ulum Karachi, defended the concept of tariqas and bayah based on the Pledge of the Tree incident.[56] Ashraf Ali Thanwi graduated from Darul Ulum Deoband and was widely considered the preeminent Sufi of modern India.[57] Deobandis generally oppose the various forms of Tawassul and Istighatha but see the matter mainly as fiqh in nature, not aqeedah.[58]

Founders of the Deobandi school,

Fatihah on special occasions, and engaging in Sema.[54]

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

The reality of "tasawwuf" is merely correction of intention. It begins with "actions are only according to intentions" and ends with "that you worship Him (Allah) as if you see Him."[60]

Positions

According to Brannon D. Ingram, Deobandis differ from Barelvis on three theological positions.

Sufi views of Muhammad having unparalleled and unequal knowledge that encompasses the unseen realm.[62][61] Gangohi also issued multiple fatwas against the Mawlid and stated it is an innovation (bidah),[63] opposed the practice of standing up in honour of Muhammad during Mawlid.[63]

Scholarship

Deobandi fiqh

Main article: Deobandi fiqh
Red Cover
Red cover

Imdad-ul-Fatawa and Fatawa Darul Uloom Deoband.[68] Deobandi fiqh plays a vital role in Afghanistan's judiciary system,[69] with Taqi Usmani and Khalid Saifullah Rahmani recognized as prominent contemporary faqihs of the Deobandi school.[70] Digital initiatives such as Darulifta-Deoband.com and Askimam demonstrate the digitization of Deobandi fiqh.[71][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]

Deobandi hadith studies

Main article: Deobandi hadith studies

Politics

Main article: Deobandi politics

Deobandi jihadism

Main article: Deobandi jihadism

Muhammad Qasim Nanautavi as the Commander-in-chief.[77] However, following the British victory over the Deobandi forces in the Battle of Shamli, the territory fell. After the establishment of Darul Uloom Deoband, Mahmud Hasan Deobandi initiated the second wave. He attempted to mobilize an armed resistance against the British through various initiatives, including the formation of the Samratut Tarbiat. When the British uncovered his Silk Letter Movement, they arrested him and held him captive in Malta. Following his release, he and his followers entered mainstream politics and actively participated in the democratic process. In the late 1970s, the Pakistan–Afghan border became the epicenter of the Deobandi jihadist movement's third wave, which was fueled by the Soviet–Afghan War.[78][1] Under the auspices of President Muhammad Zia-ul-Haq, its expansion occurred through various madrasas, such as Darul Uloom Haqqania and Jamia Uloom-ul-Islamia, with political support provided by Jamiat Ulema-e-Islam (S). Trained militants from the Pakistan–Afghan border participated in the Afghan jihad and later formed various organizations, including the Taliban. The most prominent example of Deobandi jihadism is the Taliban, who established Islamic rule in Afghanistan. Sami-ul-Haq
, the head of Jamiat Ulema-e-Islam (S), is regarded as the "father of the Taliban."

Organizations

Main article: List of Deobandi organisations

Jamiat Ulema-I-Hind

Main article:
Jamiat Ulama-e-Hind

Jamiat Ulema-e-Hind is one of the leading Deobandi organizations in India. It was founded in British India in 1919 by Ahmad Saeed Dehlavi, Sanaullah Amritsari and several other scholars including Kifayatullah Dehlawi who was elected its first interim president.[79] 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.[80]The Constitution of India represents this contract.[81]

Jamiat Ulema-e-Islam

Jamiat Ulema-e-Islam (JUI) is a Deobandi organization, part of the Deobandi movement.[82] 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.[83] The first president of the JUI was Shabbir Ahmad Usmani.

Majlis-e-Ahrar-e-Islam

Urdu: مجلس احرارلأسلام), also known in short as Ahrar, was a conservative Deobandi political party in the Indian subcontinent during the British Raj (prior to the independence of Pakistan) founded 29 December 1929 at Lahore. Chaudhry Afzal Haq, Syed Ata Ullah Shah Bukhari, Habib-ur-Rehman Ludhianvi, Mazhar Ali Azhar, Zafar Ali Khan and Dawood Ghaznavi were the founders of the party.[84] The Ahrar was composed of Indian Muslims disillusioned by the Khilafat Movement,[85][86][6] which cleaved closer to the Congress Party.[87][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.[88] After the independence of Pakistan in 1947, Majlis-e-Ahrar divided in two parts. Now, Majlis-e-Ahrar-e-Islam is working for the sake of Muhammad[vague], nifaaz Hakomat-e-illahiyya and Khidmat-e-Khalq. In Pakistan, Ahrar secretariat is in Lahore and in India it is based in Ludhiana
.

Tablighi Jamaat

Tablighi Jamaat, a non-political Deobandi missionary organisation, began as an offshoot of the Deobandi movement.[89] 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.[90]

Associated political organizations

Associated militant organizations

Lashkar-e-Jhangvi

Punjabi.[96] The group has been labelled by intelligence officials in Pakistan as a major security threat.[97]

Taliban

The Taliban ("students"), alternative spelling Taleban,[98] 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

treatment of women.[103][104]

Tehrik-i-Taliban Pakistan

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.[105][106] 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.[105][106][107]

The TTP is not directly affiliated with the Afghan Taliban movement led by

Pashtun.[107][108]

Sipah-e-Sahaba

Shiite influence in Pakistan in the wake of the Iranian Revolution.[109][110] The organization was banned by President Pervez Musharraf in 2002 as being a terrorist group under the Anti-Terrorism Act of 1997.[109][110]
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."[111] A leaked U.S. diplomatic cable described JeM as "another SSP breakaway Deobandi organization."[112]

Institutions

Main article: List of Deobandi madrasas

Right after

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.

Scholars

See also: List of Deobandis

Contemporary Deobandis

Legacy

Works about Deobandism

Main article: Bibliography of Deobandi Movement

See also

References

General citations

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  3. ^ a b c Syed, Jawad; Pio, Edwina; Kamran, Tahir; Zaidi, Abbas, eds. (2016). Faith-Based Violence and Deobandi Militancy in Pakistan.
    Muhammad Qasim Nanautavi and Rashid Ahmad Gangohi, drew further inspiration from the religiopoliticial concept of Shah Waliullah and they set up an Islamic seminary at Deoband in UP
    on 30 May 1866
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  6. ^ a b c d e Ali, Asghar (9 April 2011). "Islamic identity in secular India". The Milli Gazette. The Ulama of Deoband opposed partition and stood by united nationalism. Maulana Husain Ahmad Madani, then chief of Jami'at-ul-Ulama-i-Hind, wrote a tract Muttahida Qaumiyyat aur Islam i.e., the Composite Nationalism and Islam justifying composite nationalism in the light of Qur'an and hadith and opposing Muslim League's separate nationalism. While the educated elite were aspiring for power and hence wanted their exclusive domain; the Ulama's priority was an independent India where they could practice Islam without fear or hindrance.
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    This estimates that 15% of Pakistani Muslims are Deobandi and 20% Shia, which equates to about 19% of Pakistan's Sunni Muslims being Deobandi.
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    ISBN 9781838609528
    , That tendency [of reviving the community of believers] emerged in a town north of Delhi called Deoband and it is therefore known as the Deobandi movement. While they shared the Wahhabis' dedication to ritual correctness, their scrupulous adherence to the Hanafi legal school clearly set them apart from the Arabian Hanbalis.
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  47. ^ Khan, Fareeha (2008). Traditionalist Approaches to Shari'ah Reform: Mawlana Ashraf 'Ali Thanawi's Fatwa on Women's Right to Divorce (Thesis). 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.
  48. ^ 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
  49. ^ 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 study of 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
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  52. LCCN 2016951736
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  113. ^ Mahmood, Hamid (2012). The Dars-e-Nizami and the Transnational Traditionalist Madaris in Britain (PDF). pp. 7, 17. In the UK the Dār al-'Ulūm al-'Arabiyyah al-Islāmiyyah (Bury madrasa) and Jāmi'at ta'līm al-Islām (Dewsbury madrasa) are considered the 'Oxbridge' of the traditional madrasa world....The need for leadership and imams increased alongside the increasing number of Mosques and in 1975 the first madrasa was established in a village called Holcombe situated near Bury – known as Dār al-'Ulūm Bury or Bury Madrasa.
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  116. ^ Mohamed, Yasien (2002). "Islamic Education in South Africa" (PDF). ISIM Newsletter. 9: 30. opportunities for studies were created locally when in 1971 the first Darul-Ulum was established in Newcastle, Kwazulu Natal. This Darul-Ulum was based on the Darsi-Nizami course from Deoband, India.
  117. ISBN 978-3-8309-2554-5. Archived from the original
    (PDF) on 16 January 2017. Retrieved 27 November 2013. It became clear through field research by the author that Deobandi schools in several countries increasingly rely on graduates from Azaadville and Lenasia. The two schools and their graduates are functioning as network multiplicators between Deobandi schools worldwide.
  118. ISBN 978-3-8309-2554-5. Archived from the original
    (PDF) on 16 January 2017. Retrieved 27 November 2013. The Islamic schools in Lenasia and Azaadville in South Africa represent prominent examples of schools that provide religious education in a format which is firmly rooted in traditions and interpretations of Islam originating outside South Africa. Established by the Muslim minority community of the country, the schools follow the Deobandi interpretation of Islam from South Asia.
  119. ISBN 978-3-8309-2554-5. Archived from the original
    (PDF) on 16 January 2017. Retrieved 27 November 2013. For the Tablighi Jama'at, the two schools are important switchboards for their preaching activities in South Africa, in Africa proper and around the world.
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  122. ^ 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.
  123. ^ Abu Ghuddah, Abd al-Fattah (1997). تراجم ستة من فقهاء العالم الإسلامي في القرن الرابع عشر وآشارهم الفقهية (in Arabic). Beirut: Dar al-Basha'ir al-Islamiyyah. p. 15. وكان أكبر كبارها وشيخ شيوخها الشيخ محمود حسن الديوبندي الملقب بشيخ العالم، والمعروف بشيخ الهند، وكان في الحديث الشريف مسند الوقت ورحلة الأقطار الهندية. (Trans. And the greatest of its [Dar al-Ulum Deoband's] great ones, and the shaykh of its shaykhs was Shaykh Mahmud Hasan al-Deobandi, who is entitled (al-mulaqqab) Shaykh al-'Aalam, and popularly known (al-ma'ruf bi) as Shaykh al-Hind. In regards to the noble Hadith, he was the authority of his time (musnid al-waqt), whom students traveled from all parts of India [to study with].
  124. 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.
  125. ^ 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.
  126. ^ 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.
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    . 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.
  128. ^ 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.
  129. ^ Usmani, Muhammad Taqi (December 2011). "Shaykh Mufti Muhammad Shafi': The Grand Mufti of Pakistan". Deoband.org. Translated by Rahman, Zameelur. Retrieved 6 November 2013. The scholar of great learning, Shaykh Mufti Muhammad Shafi' (Allah Almighty have mercy on him), is counted amongst the leading 'ulama of India and Pakistan...He completed his studies in the year 1325 H, and because he was from the advanced students in the period of his studies, the teachers of the Dar al-'Ulum selected him to become a teacher there...the teachers appointed him as the head of the Fatwa Department at Dar al-'Ulum...Ma'arif al-Qur'an. This is a valuable exegesis of the Noble Qur'an which Shaykh [Muhammad Shafi'] compiled in the Urdu language in 8 large volumes.
  130. ^ 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. Archived from the original (PDF) on 16 January 2017. Retrieved 5 November 2013. 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.
  131. ^ al-Mahmud, A.H.; Hasan, Syed Mahmudul (2008). সননাতে নববীর মরত পরতীক: মাওলানা আবদল মতিন চৌধরী শাযখে ফলবাডী রাহ. pp. 78–81.
  132. ^ "Shah Ahmed Shafi, chief of Bangladesh Islamist group Hifazat-e Islam, dies". bdnews24.com.
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  134. ^ S. Abdallah Schleifer, ed. (2012). The Muslim 500: The World's 500 Most Influential Muslims. Amman: The Royal Islamic Strategic Studies Centre. p. 69. Leader of the Pakistan chapter of the Tablighi Jamaat [...] Hajji Abd al-Wahhab is a prominent Pakistani scholar with a significant following in South Asia and the United Kingdom...Abd al-Wahhab's work[...] stems from the prominent Islamic institution Darul Uloom Deoband, in India, where the latter studied before establishing a following in Pakistan.
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  145. ^ 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
  146. ^ "Sylhet: Renowned Islamic scholar Allama Nurul Islam Olipuri speaking at the first day of the three daylong Tafsirul Quran Mahfil as Chief Guest in Sylhet organised by Khademul Quran Parishad, Sylhet recently". The New Nation.
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Bibliography

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