Deobandi movement

Sunni revivalist movement in South Asia

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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Deobandi movement
Ideology and influences

* Dars-i Nizami
* Maturidi theology
* Hanafi fiqh

Founders and key figures

* Mamluk Ali Nanautawi
* Imdadullah Muhajir Makki
* Rahmatullah Kairanawi
* Ahmad Ali Saharanpuri
* Muhammad Qasim Nanautavi
* Rashid Ahmad Gangohi
* Muhammad Yaqub Nanautawi
* Sayyid Muhammad Abid
* Mahmud Deobandi
* Muhammad Ali Mungeri
* Mahmud Hasan Deobandi
* Khalil Ahmad Saharanpuri
* Ashraf Ali Thanwi
* Ubaidullah Sindhi
* Anwar Shah Kashmiri
* Kifayatullah Dehlawi
* Hussain Ahmed Madani
* Muhammad Ilyas Kandhlawi
* Shabbir Ahmad Usmani
* Muhammad Idris Kandhlawi
* Muhammad Zakariyya al-Kandhlawi

Notable institutions

Darul ulooms and madrasas

* Deoband
* Mazahir Uloom
* Nadwatul Ulama
* Aminia
* Shahi
* Dabhel
* Hathazari
* Ashrafia
* Karachi
* Banuri Town
* Bury
* In'aamiyyah
* List of Deobandi universities

Centres (markaz) of Tablighi Jamaat

* Bhopal
* Dewsbury
* Dhaka
* Nerul
* Nizamuddin
* Raiwind

Associated organizations

* All India Muslim
Personal Law Board
* Bangladesh Qawmi Madrasa
Education Commission
* Hefazat-e-Islam Bangladesh
* Islamic Fiqh Academy, India
* Jamiat Ulema-e-Hind
* Tablighi Jamaat

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

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

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

## Foundation and expansion

[edit]

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

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

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

### India

[edit]

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

### Pakistan

[edit]

Further information: Islamism in Pakistan and Sectarian violence in Pakistan

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

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

### Afghanistan

[edit]

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

### South Africa

[edit]

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

### Iran

[edit]

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

### United Kingdom

[edit]

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

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

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

## Beliefs

[edit]

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

### Theology

[edit]

Part of a series on

Maturidism

Mausoleum of Imam al-Maturidi in Samarkand

Background

* Hanafi Fiqh
* Sunni Islam
* Ahl al-Ra'y

Eminent scholars

* Abu Mansur al-Maturidi (d. 333/944)

* Abu al-Layth al-Samarqandi (d. 373/983)

* * *

* Abu al-Yusr al-Bazdawi (d. 493/1100)

* * *

* Abu al-Mu'in al-Nasafi (d. 508/1114)

* Abu al-Thana' al-Lamishi (d. 522/1128)

* Abu Ishaq al-Saffar al-Bukhari (d. 534/1139)

* Najm al-Din 'Umar al-Nasafi (d. 537/1142)

* Siraj al-Din al-Ushi (d. 569/1173)

* Nur al-Din al-Sabuni (d. 580/1184)

* Jamal al-Din al-Ghaznawi (d. 593/1197)

* * *

* Shams al-Din al-Samarqandi (d. after 690/1291)

* * *

* Abu al-Barakat al-Nasafi (d. 710/1310)

* Sadr al-Shari'a al-Asghar (d. 747/1346)

* Akmal al-Din al-Babarti (d. 786/1384)

* * *

* 'Ala' al-Din al-Bukhari (d. 841/1437)

* Badr al-Din al-'Ayni (d.855/1451)

* Al-Kamal ibn al-Humam (d. 861/1455)

* Khidr Bey (d. 863/1459)

* 'Ali al-Qushji (d.879/1474)

* * *

* Ibn Kemal Pasha (d. 940/1534)

* Ebussuud Efendi (d. 982/1574)

* * *

* Mulla 'Ali al-Qari (d. 1014/1606)

* Hasan Kafi Pruščak (d. 1025/1616)

* Ahmad al-Sirhindi (d. 1034/1624)

* 'Abdul Hakim Sialkoti (d. 1067/1657)

* Wang Daiyu (d. ca. 1067/1657)

* * *

* Ma Zhu (d. ca. 1122/1710)

* Isma'il Haqqi al-Burusawi (d. 1137/1725)

* 'Abd al-Ghani al-Nabulsi (d. 1144/1731)

* Nizamuddin Sihalivi (d. 1161/1748)

* Liu Chih/Liu Zhi (d. ca. 1177/1764)

* * *

* Murtada al-Zabidi (d. 1205/1791)

* Shah 'Abdul 'Aziz Dehlawi (d. 1239/1824)

* Ibn 'Abidin (d. 1252/1836)

* Muhammad 'Abid al-Sindi (d. 1257/1841)

* Fadl al-Haqq al-Khayrabadi (d. 1278/1861)

* Yusuf Ma Dexin (d. 1291/1874)

* 'Abd al-Ghani al-Maydani (d. 1298/1880)

* * *

* 'Abd al-Hayy al-Lucknawi (d. 1304/1887)

* Naqi Ali Khan (d. 1297/1880)

* Muhammad Qasim Nanawtawi (d. 1317/1899)

* Rashid Ahmad Gangohi (d. 1323/1905)

* Ahmed Raza Khan Barelvi (d. 1339/1921)

* Khalil Ahmad al-Saharanpuri (d. 1346/1927)

* Anwar Shah Kashmiri (d. 1352/1933)

* Muhammed Hamdi Yazır (d. 1361/1942)

* Ashraf 'Ali al-Thanawi (d. 1362/1943)

* Muhammad Ilyas al-Kandhlawi (d. 1364/1944)

* Amjad Ali Aazmi (d. 1948)

* Naeem-ud-Deen Muradabadi (d. 1948)

* Shabbir Ahmad 'Uthmani (d.1369/1949)

* Al-Kawthari (d. 1371/1951)

* Mustafa Sabri (d. 1374/1954)

* Husayn Ahmad Madani (d. 1377/1957)

* Sardar Ahmad Chishti (d. 1962)

* Muhammad Yusuf al-Kandhlawi (d. 1384/1965)

* Abdul Hamid Qadri Badayuni (d. 1970)

* Muhammad Idris al-Kandhlawi (d. 1394/1974)

* Zafar Ahmad 'Uthmani (d. 1394/1974)

* Fazlur Rahman Ansari (d. 1974)

* Muhammad Yusuf Banuri (d. 1397/1977)

* Hamid Raza Khan (d. 1970)

* Mohammad Abdul Ghafoor Hazarvi (d. 1970)

* Mustafa Raza Khan Qadri (d. 1981)

* * *

* Muhammad Zakariyya al-Kandhlawi (d. 1402/1982)

* Qari Muhammad Tayyib (d. 1403/1983)

* Ahmad Saeed Kazmi (d. 1986)

* Habib al-Rahman al-A'zami (d. 1412/1992)

* Muhammad Waqaruddin Qadri (d. 1993)

* Syed Shujaat Ali Qadri (d. 1993)

* Wahbi Sulayman Ghawji (d. 1434/2013)

* Akhtar Raza Khan (d. 2018)

* Usmankhan Alimov (d. 1443/2021)

Theological works

* Al-Fiqh al-Akbar
* Kitab al-Tawhid

* Al-'Aqida al-Tahawiyya
* Al-Sawad al-A'zam

* Tabsirat al-Adilla
* Al-'Aqa'id al-Nasafiyya

* Han Kitab
* Qingzhen Zhinan

Institutions

* Imam Maturidi Research Centre

* Darul Uloom Deoband

* Darul Uloom Nadwatul Ulama

* Jamia Nizamia

* Al Jamiatul Ashrafia

* Jamiatur Raza

* Jamia Naeemia Lahore

* Firangi Mahal

Events

* 2016 International Islamic Conference

* 2020 International Maturidi Conference

Related groups

Classic

* Ash'aris
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* Sufis

Modern

* Deobandis
* Barelwis

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

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

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

### Fiqh (Islamic jurisprudence)

[edit]

Main article: Deobandi fiqh

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

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

### Hadith

[edit]

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.[52]

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

### Sufism

[edit]

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

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

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

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

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

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

## Scholarship

[edit]

### Deobandi fiqh

[edit]

Main article: Deobandi fiqh

Fatawa-e-Rashidiya

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

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Main article: Deobandi politics

### Deobandi jihadism

[edit]

Main article: Deobandi jihadism

Sami-ul-Haq

A Taliban member in 2001

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

## Organizations

[edit]

Main article: List of Deobandi organisations

### Jamiat Ulema-I-Hind

[edit]

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.[84] The Jamiat has propounded a theological basis for its nationalistic philosophy. Their thesis is that Muslims and non-Muslims have entered upon a mutual contract in India since independence, to establish a secular state.[85] The Constitution of India represents this contract.[86]

### Jamiat Ulema-e-Islam

[edit]

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

### Majlis-e-Ahrar-e-Islam

[edit]

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

### Tablighi Jamaat

[edit]

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

### Associated organizations

[edit]

* Jamiat Ulema-e-Hind
* Jamiatul Ulama South Africa
* Jamiat Ulama-e-Britain
* Jami'yyatul Ulama Canada
* Jamiat-Ul-Ulama of Mauritius
* Majlisul Ulama Zimbabwe
* Jamiat Ulema-e-Islam
* Jamiat Ulema-e-Islam Bangladesh
* Jamiat Ulama-Nepal
* Majlis-e-Ahrar-ul-Islam
* Sipah-e-Sahaba Pakistan
* Islami Andolan Bangladesh
* Hefazat-e-Islam Bangladesh
* Muslim Union Party
* All Ceylon Jamiyyathul Ulama

### Associated militant organizations

[edit]

#### Lashkar-e-Jhangvi

[edit]

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

#### Taliban

[edit]

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

#### Tehrik-i-Taliban Pakistan

[edit]

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

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

#### Sipah-e-Sahaba

[edit]

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

## Institutions

[edit]

Main article: List of Deobandi madrasas

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

## Notable members

[edit]

Main article: List of Deobandis

* Mahmud Deobandi (died 1886) – First teacher of Darul Uloom Deoband.[125]
* Mahmud Hasan Deobandi (1851–1920) – Popularly known as "Shaykh al-Hind".[126][127]
* Ashraf Ali Thanwi (1863–1943)[128]
* Ubaidullah Sindhi (1863–1943) – Indian independence activist and Life Member of Jamia Millia Islamia.
* Anwar Shah Kashmiri (1875–1933)[129]
* Hussain Ahmed Madani (1879–1957)[130]
* Muhammad Ilyas al-Kandhlawi (1884–1944) – Founder of Tablighi Jamaat.[131]
* Shabbir Ahmad Usmani (1887–1949)[132]
* Uzair Gul Peshawari (1886–1989), Indian independence activist and former head of Madrasa Rahmania in Roorkee.
* Muhammad Shafi Deobandi (1897–1976)[133]
* Muhammad Zakariyya al-Kandhlawi (1898–1982)[134]
* Zayn al-Abidin Sajjad Meerthi (1910–1991), former head of the Islamic studies department of Jamia Millia Islamia.
* Abdul Matin Chowdhury (1915–1990)[135]
* Fazlul Karim (1935–2006)[136]
* Shah Ahmad Shafi (1916–2020), former Chief of Hefajat-e-Islam Bangladesh, rector of Al-Jamiatul Ahlia Darul Ulum Moinul Islam Hathazari and also the chairman of Bangladesh Qawmi Madrasah Education Board.[137]
* Abdur Rahman Bangladeshi (1920–2015) – He was the founder director of Islamic Research Center Bangladesh, Dhaka & Many Deobandi school. Ex chairman of the Shariah Council of Many Islamic Bank.[138]
* Muhammad Abdul Wahhab (1923–2018) – former Amir of the Tablighi Jamaat Pakistan Chapter.[139]
* Nur Uddin Gohorpuri (1924–2005)[140]
* Khalid Mahmood (1925–2020) – UK. He was the founder and Director of The Islamic Academy of Manchester.[141] which was established in 1974. He served formerly as a Professor at Murray College Sialkot and also at MAO College Lahore. He obtained a PhD in Comparative Religion from University of Birmingham in 1970. He has authored over 50 books, and has served as the Justice of Supreme court of Pakistan (Shariat Appellate Bench).[142]
* Muhammad Yunus Jownpuri (1937-2017) – Senior Hadith Scholar and former Shaykh al-Hadith of Mazahir Uloom, Saharanpur. He was among the senior students and disciples of Muhammad Zakariyya al-Kandhlawi.
* Usman Mansoorpuri (1944-2021) – First National President of Jamiat Ulama-e-Hind's Mahmood faction.
* Yusuf Motala (1946–2019) – UK; Founder and senior lecturer at Dar al-Ulum Bury, one of the oldest Deobandi Madrasas in the West; "He is a scholar's scholar – many of the United Kingdom's young Deobandi scholars have studied under his patronage."[143]
* Nur Hossain Kasemi (1945–2020) – Former Secretary General of Hefazat-e-Islam Bangladesh.[144]
* Ebrahim Desai, South Africa – Mufti and founder of Askimam fatwa portal (1963–2021).[124]
* Taha Karaan, South African scholar and jurist (1969–2021).

### Contemporary Deobandis

[edit]

* Mahmudul Hasan, Bangladesh – President of Al-Haiatul Ulya Lil-Jamiatil Qawmia Bangladesh and Befaqul Madarisil Arabia Bangladesh, Chancellor of Jamia Islamia Darul Uloom Madania, Amir of Majlis-e-Dawatul Haq Bangladesh.[145]
* Syed Rezaul Karim Vice President of Al-Haiatul Ulya Lil-Jamiatil Qawmia Bangladesh and Befaqul Madarisil Arabia Bangladesh, Amir of Islami Andolan Bangladesh, President of the Bangladesh Mujahid Committee and Bangladesh Quran Education Board.
* A F M Khalid Hossain – Bangladeshi Islamic Scholar.
* Abdul Halim Bukhari, Bangladesh – Chancellor of Al Jamia Al Islamia Patiya.
* Junaid Babunagari, Bangladeshi Islamic Scholar, He is serving as the assistant director of Al-Jamiatul Ahlia Darul Ulum Moinul Islam Hathazari, and secretary general of Hefajat-e-Islam Bangladesh.[146]
* Syed Faizul Karim Senior Vice President of Islami Andolan Bangladesh. He is also the Vice President of Bangladesh Mujahid Committee and Bangladesh Quran Education Board and Central Member of Befaqul Madarisil Arabia Bangladesh
* Mamunul Haque – Secretary General of Bangladesh Khelafat Majlish and President of Bangladesh Khelafat Youth Majlish.[147]
* Muhibbullah Babunagari, Chief advisor of Hefazat-e-Islam Bangladesh (born 1935)
* Muhammad Rafi Usmani, Pakistan – Former President and senior lecturer of Darul Uloom Karachi.[148]
* Muhammad Taqi Usmani, Pakistan – Vice-president of Dar al-Ulum Karachi, Former judge on the Shariah Appellate Bench of the Supreme Court of Pakistan, Deputy Chairman of the Islamic Fiqh Academy of the OIC, leading scholar of Islamic Finance,[149] and often considered to be a leading scholar and figurehead of the Deobandi movement.[150]
* Nurul Islam Jihadi, Secretary General of Hefazat-e-Islam Bangladesh. (born 1948)
* Allama Nurul Islam Olipuri – Mufassir from Bangladesh.[151]
* Tariq Jameel, Pakistan – Prominent scholar and preacher in the Tablighi Jama'at.[152]
* Ismail ibn Musa Menk, Zimbabwean scholar.[153]
* Abdur Rahman ibn Yusuf Mangera, Mufti and founder of Whitethread Institute and Zamzam Academy.
* Muhammad Sufyan Qasmi, current rector of Darul Uloom Waqf, Deoband.
* Rahmatullah Mir Qasmi, founder and rector of Darul Uloom Raheemiyyah.
* Mahfuzul Haque, secretary general of Befaqul Madarisil Arabia Bangladesh.
* Muhammad ibn Adam Al-Kawthari, founder and chief-Mufti of Darul Ifta Leicester.
* Abdolhamid Ismaeelzahi, Iraninan Sunni Scholar who is regarded as a "spiritual leader for Iran’s Sunni Muslim population".[154]
* Yasir Nadeem al Wajidi, Chicago-based Indian Scholar and the founder of Darul Uloom Online.
* Zulfiqar Ahmad, Pakistani Islamic scholar and Sufi Shaykh.[155]
* Daniel Haqiqatjou, American Muslim writer, polemic and founder of the website Muslim Skeptic.[156]

## Publications about Deobandism

[edit]

Main article: Bibliography of Deobandi Movement

* Islamic Revival in British India
* Revival from Below
* The Deoband School And The Demand For Pakistan
* A Special Issue on The Deoband Madrasa, The Muslim World[157]

## See also

[edit]

* Index of Deobandi movement–related articles

## References

[edit]

### General citations

[edit]

1. ^ a b Khan, Rehan (3 February 2020). "Shah Ismail Dehlawi, a Grandson of Shah Waliullah Dehlawi, Represented a Fusion of Sufism with Salafism". New Age Islam. Archived from the original on 9 May 2021.
2. ^ "Maslak of Ulama-e-Deoband – Darul Uloom Deoband – India".
3. ^ a b c d e f g Puri, Luv (3 November 2009). "The Past and Future of Deobandi Islam". CTC Sentinel. 2 (11). West Point, New York: Combating Terrorism Center: 19–22. Archived from the original on 21 January 2022. Retrieved 25 August 2020.
4. ^ "The Six Great Ones". Darul Uloom Deoband. Archived from the original on 8 March 2016.
5. ^ a b c d Syed, Jawad; Pio, Edwina; Kamran, Tahir; Zaidi, Abbas, eds. (2016). Faith-Based Violence and Deobandi Militancy in Pakistan. Basingstoke: Palgrave Macmillan. p. 139\. doi:10.1057/978-1-349-94966-3. ISBN 978-1-349-94965-6. LCCN 2016951736. "Some prominent founders of the Darul Uloom Deoband, such as Muhammad Qasim Nanautavi and Rashid Ahmad Gangohi, drew further inspiration from the religiopoliticial concept of Shah Waliullah and they set up an Islamic seminary at Deoband in UP on 30 May 1866"
6. ^ a b c Ira M. Lapidus, A History of Islamic Societies, p. 626. ISBN 0521779332
7. ^ a b c Asthana, N. C.; Nirmal, Anjali (2009). Urban Terrorism: Myths and Realities. Jaipur: Shashi Jain for Pointer Publishers. p. 66\. ISBN 978-81-7132-598-6.
8. ^ a b c d e f Ali, Asghar (9 April 2011). "Islamic identity in secular India". The Milli Gazette. "The Ulama of Deoband opposed partition and stood by united nationalism. Maulana Husain Ahmad Madani, then chief of Jami'at-ul-Ulama-i-Hind, wrote a tract Muttahida Qaumiyyat aur Islam i.e., the Composite Nationalism and Islam justifying composite nationalism in the light of Qur'an and hadith and opposing Muslim League's separate nationalism. While the educated elite were aspiring for power and hence wanted their exclusive domain; the Ulama's priority was an independent India where they could practice Islam without fear or hindrance."
9. ^ A History of Pakistan and Its Origins, Christophe Jaffrelot, p. 224
10. ^ a b Burki, Shireen Khan (2013). "The Tablighi Jama'at: Proselytizing Missionaries or Trojan Horse?". Journal of Applied Security Research. 8 (1). London: Routledge: 98–117. doi:10.1080/19361610.2013.738407. ISSN 1936-1629. S2CID 144466130.
11. ^ a b Kuiper, Matthew J. (22 February 2018). "Tablighi Jamaʿat—Oxford Islamic Studies Online". www.oxfordbibliographies.com. Oxford University Press. Archived from the original on 3 March 2018.
12. ^ Lloyd Ridgeon (2015). Sufis and Salafis in the Contemporary Age. Bloomsbury Publishing. ISBN 978-1472532237. p. 191.
13. ^ Youssef Aboul-Enein Militant Islamist Ideology: Understanding the Global Threat Naval Institute Press, 2011, ISBN 978-1612510156 p. 223.
14. ^ a b Abbas, Tahir (2011). "Islamic political radicalism: origins and destinations". Islamic Radicalism and Multicultural Politics: The British Experience. London: Routledge. pp. 33–34. ISBN 978-0-415-57224-8.
15. ^ Bedi, Rohan (April 2006). Have Pakistanis Forgotten Their Sufi Traditions? (PDF). Singapore: International Centre for Political Violence and Terrorism Research at Nanyang Technological University. p. 3\. Archived from the original (PDF) on 2 November 2013..
This estimates that 15% of Pakistani Muslims are Deobandi and 20% Shia, which equates to about 19% of Pakistan's Sunni Muslims being Deobandi.
16. ^ a b c Sareen, Sushant (2005). The Jihad Factory: Pakistan's Islamic Revolution in the Making. New Delhi: Har Anand Publications. p. 282\. ISBN 978-8124110751.
17. ^ a b Syed, Jawad; Pio, Edwina; Kamran, Tahir; Zaidi, Abbas, eds. (2016). Faith-Based Violence and Deobandi Militancy in Pakistan. London: Palgrave Macmillan. p. 371\. doi:10.1057/978-1-349-94966-3. ISBN 978-1-349-94965-6. LCCN 2016951736.
18. ^ "The Past and Future of Deobandi Islam". Combating Terrorism Center at West Point. 3 November 2009. Archived from the original on 21 January 2022. Retrieved 25 August 2020.
19. ^ Moosa, Ebrahim (2015). "Deobandīs in Africa". Encyclopaedia of Islam, THREE. Brill. Retrieved 13 February 2023.
20. ^ Khalili, Muhammadullah (2016). "Influence of Deoband School of Thought In South Africa". University of KwaZulu-Natal: 15. Archived from the original on 29 October 2022. Retrieved 13 February 2023.
21. ^ Durani, Abdul Gufur (2013). "Advent of Deobandi Thinking in India and Its Impact on Iranian Baluchistan". Journal of Subcontinent Researches. 4: 22. doi:10.22111/jsr.2013.848 (inactive 1 November 2024).`{{cite journal}}`: CS1 maint: DOI inactive as of November 2024 (link)
22. ^ Ahmad, Ashraf (2000). "Islam In Iran Xiii. Islamic Political Movements In 20th Century Iran". In Yarshater, Ehsan (ed.). Encyclopædia Iranica, Online Edition. Encyclopædia Iranica Foundation. Retrieved 31 March 2021.
23. ^ Durani 2013, p. 22.
24. ^ Salman, Peerzada (21 May 2015). "The role of Deobandi school of thought in Iran discussed". Dawn.
25. ^ a b Ahmed, Abdul-Azim (12 August 2016). "Who are Britain's Muslims?". On Religion magazine. Archived from the original on 9 August 2018. Retrieved 9 August 2018.
26. ^ The Annual Report of Her Majesty's Chief Inspector of Education, Children's Services and Skills 2014/15 (PDF). House of Commons. 1 December 2015. pp. 95–96. Alternative URL.
27. ^ Norfolk, Andrew (19 April 2016). "Prisons chief praises extreme Islamic sect". The Times.
28. ^ Norfolk, Andrew (7 September 2007). "Hardline takeover of British Masjid". The Times.
29. ^ Bunglawala, Inayat (7 September 2007). "A toxic mix of fact and nonsense". The Guardian.
30. ^ Bowen, Innes (14 June 2014). "Who runs our mosques?". The Spectator.
31. ^ Profile of Sikh ruler Ranjit Singh on Encyclopedia Britannica Retrieved 16 August 2018
32. ^ Profile of Dehlvi on books.google.com website Retrieved 16 August 2018
33. ^ Sinan Siyech, Mohammed (4 February 2020). "What Makes a Movement Violent: Comparing the Ahle Hadith (Salafists) in India and Pakistan". MEI. Archived from the original on 18 April 2021.
34. ^ Bokhari, Kamran (23 November 2021). "The Long Shadow of Deobandism in South Asia". Newslines Magazine. Archived from the original on 23 November 2021.
35. ^ "History of Darul Uloom Deoband", Vol.1, 1980
36. ^ a b 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.
37. ^ David Emmanuel Singh, Islamization in Modern South Asia: Deobandi Reform and the Gujjar Response, p 167.
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45. ^ Ingram, Brannon D. (2018). Revival from Below: The Deoband Movement and Global Islam. Oakland: University of California Press. ISBN 978-0520298002. LCCN 2018014045.
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47. ^ Metcalf, Barabara. "Traditionalist" Islamic Activism: Deoband, Tablighis, and Talibs Archived 1 September 2009 at the Wayback Machine. "These orientations – "Deobandi," "Barelvi" or "Ahl-i Hadith" – would come to define sectarian divisions among Sunni Muslims of South Asian background to the present."
48. ^ Haque, Ziaul (1975). "Muslim Religious Education in Indo-Pakistan". Islamic Studies. 14 (4). Islamic Research Institute, International Islamic University, Islamabad: 284. "The following books and subjects are studied ... Fiqh: Hidayah, Quduri, Nur al-Idah, Sharh-i Waqayah, Kanz al-Daqa'iq"
49. ^ 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.
50. ^ 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."
51. ^ Zaman, Muhammad Qasim (2002). The Ulama in Contemporary Islam: Custodians of Change. Princeton University Press. p. 24\. "The Deobandi sensitivity to the Ahl-i Hadith challenge is indicated by the polemics they engaged in with the Ahl-i Hadith and by the large commentaries on classical works of hadith written specifically to refute them"
52. ^ 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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54. ^ L. Esposito, John (1995). The Oxford encyclopedia of the modern Islamic world Volume 1. New York: Oxford University Press. p. 362\. ISBN 0-19-509612-6. "DEOBANDIS... It was a pioneer effort to transmit the religious sciences, specifically the dars-i-nizami identified with the Lucknow-based 'ulama' of Farangi Mahal.. The goal of the school was to preserve the teachings of the faith in a period of non-Muslim rule and considerable social change..."
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117. ^ Mahmood, Hamid (2012). The Dars-e-Nizami and the Transnational Traditionalist Madaris in Britain (PDF). pp. 7, 17. "In the UK the Dār al-'Ulūm al-'Arabiyyah al-Islāmiyyah (Bury madrasa) and Jāmi'at ta'līm al-Islām (Dewsbury madrasa) are considered the 'Oxbridge' of the traditional madrasa world....The need for leadership and imams increased alongside the increasing number of Mosques and in 1975 the first madrasa was established in a village called Holcombe situated near Bury – known as Dār al-'Ulūm Bury or Bury Madrasa."
118. ^ Reetz, Dietrich (2011). "The Tablīghī Madrassas in Lenasia and Azaadville: Local Players in the Global 'Islamic Field'". In Tayob, Abdulkader; Niehaus, Inga; Weisse, Wolfram (eds.). Muslim Schools and Education in Europe and South Africa. Münster: Waxmann Verlag. pp. 85–88. ISBN 978-3-8309-7554-0.
119. ^ Timol, Riyaz (14 October 2019). "Structures of Organisation and Loci of Authority in a Glocal Islamic Movement: The Tablighi Jama'at in Britain". Religions. 10 (10). MDPI: 573. doi:10.3390/rel10100573.
120. ^ Mohamed, Yasien (2002). "Islamic Education in South Africa" (PDF). ISIM Newsletter. 9: 30. "opportunities for studies were created locally when in 1971 the first Darul-Ulum was established in Newcastle, Kwazulu Natal. This Darul-Ulum was based on the Darsi-Nizami course from Deoband, India."
121. ^ Abdulkader Tayob; et al., eds. (2011). Muslim schools and education in Europe and South Africa (PDF). Münster; München [u.a.]: Waxmann. pp. 85, 101. ISBN 978-3-8309-2554-5. Archived from the original (PDF) on 16 January 2017. Retrieved 27 November 2013. "It became clear through field research by the author that Deobandi schools in several countries increasingly rely on graduates from Azaadville and Lenasia. The two schools and their graduates are functioning as network multiplicators between Deobandi schools worldwide."
122. ^ Abdulkader Tayob; et al., eds. (2011). Muslim schools and education in Europe and South Africa (PDF). Münster; München [u.a.]: Waxmann. pp. 85, 101. ISBN 978-3-8309-2554-5. Archived from the original (PDF) on 16 January 2017. Retrieved 27 November 2013. "The Islamic schools in Lenasia and Azaadville in South Africa represent prominent examples of schools that provide religious education in a format which is firmly rooted in traditions and interpretations of Islam originating outside South Africa. Established by the Muslim minority community of the country, the schools follow the Deobandi interpretation of Islam from South Asia."
123. ^ Abdulkader Tayob; et al., eds. (2011). Muslim schools and education in Europe and South Africa (PDF). Münster; München [u.a.]: Waxmann. pp. 85, 101. ISBN 978-3-8309-2554-5. Archived from the original (PDF) on 16 January 2017. Retrieved 27 November 2013. "For the Tablighi Jama'at, the two schools are important switchboards for their preaching activities in South Africa, in Africa proper and around the world."
124. ^ a b Schleifer, S. Abdallah; Al-Meheid, Minwer [in German]; Al-Rawadieh, AlMahdi; Ahmed, Aftab; Asfour, Zeinab, eds. (2012). The 500 Most Influential Muslims (PDF). Royal Islamic Strategic Studies Centre (4th ed.). Jordan: Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding. p. 110\. ISBN 978-9957-428-37-2. Archived (PDF) from the original on 13 September 2018.
125. ^ David Emmanuel Singh. The Independent Madrasas of India: Dar al-'Ulum, Deoband and Nadvat al-'Ulama, Lucknow (PDF). Oxford Centre for Mission Studies. Archived from the original (PDF) on 24 November 2020. Retrieved 4 September 2020.
126. ^ Ahmed, Shoayb (2006). Muslim Scholars of the 20th Century. Al-Kawthar Publications. pp. 35–37. "He began teaching the basic subjects and was regularly promoted until he became the head-teacher and the Shaykh al-Hadith. He served the Darul Uloom until 1914 (1333)...The Shaykh was very active politically as well. A movement known as Reshmi Roomal was formed in India to remove the British. He played a major role in advancing this movement."
127. ^ Abu Ghuddah, Abd al-Fattah (1997). تراجم ستة من فقهاء العالم الإسلامي في القرن الرابع عشر وآشارهم الفقهية (in Arabic). Beirut: Dar al-Basha'ir al-Islamiyyah. p. 15\. "وكان أكبر كبارها وشيخ شيوخها الشيخ محمود حسن الديوبندي الملقب بشيخ العالم، والمعروف بشيخ الهند، وكان في الحديث الشريف مسند الوقت ورحلة الأقطار الهندية. (Trans. And the greatest of its [Dar al-Ulum Deoband's] great ones, and the shaykh of its shaykhs was Shaykh Mahmud Hasan al-Deobandi, who is entitled (al-mulaqqab) Shaykh al-'Aalam, and popularly known (al-ma'ruf bi) as Shaykh al-Hind. In regards to the noble Hadith, he was the authority of his time (musnid al-waqt), whom students traveled from all parts of India [to study with]."
128. ^ Metcalf, Barbara Daly (1992). Perfecting women : Maulana Ashraf ọAlī Thanawi's Bihishti zewar : a partial translation with commentary. Berkeley: University of California Press. pp. 3–4. ISBN 0-520-08093-9. "The Bihishti Zewar was written by Maulana Ashraf 'Ali Thanawi (1864–1943), a leader of the Deobandi reform movement that crystallized in north India in the late nineteenth century...Maulana Thanawi was an extraordinary successful exponent of reform."
129. ^ Ahmed, Shoayb (2006). Muslim Scholars of the 20th Century. Al-Kawthar Publications. pp. 68–70. "This great Hafiz of Hadith, excellent Hanafi jurist, legist, historian, linguist, poet, researcher and critic, Muhammad Anwar Shah Kashmiri...He went to the biggest Islamic University inIndia, the Darul Uloom al-Islamiyah in Deoband...He contributed greatly to the Hanafi Madhab...He wrote many books, approximately 40...Many renowned and erudite scholars praised him and acknowledged his brilliance...Many accomplished scholars benefited from his vast knowledge."
130. ^ Ahmed, Shoayb (2006). Muslim Scholars of the 20th Century. Al-Kawthar Publications. pp. 215–216. "After Shaykh al-Hind's demise, he was unanimously acknowledged as his successor. ..He was the President of the Jamiat Al-Ulama-Hind for about twenty years...He taught Sahih Al-Bukhari for about thirty years. During his deanship, the strength of the students academically impred...About 4483 students graduated and obtained a continuous chain of transmission (sanad) in Hadith during his period."
131. ^ Reetz, Dietrich (2004). "Keeping Busy on the Path of Allah: The Self-Organisation (Intizam) of the Tablighi Jama'at". Oriente Moderno. 84 (1): 295–305. doi:10.1163/22138617-08401018. "In recent years, the Islamic missionary movement of the Tablighi Jama'at has attracted increasing attention, not only in South Asia, but around the globe...The Tablighi movement came into being in 1926 when Muhammad Ilyas (1885–1944) started preaching correct religious practices and observance of rituals...Starting with Ilyas' personal association with the Dar al-Ulum of Deoband, the movement has been supported by religious scholars, 'ulama', propagating the purist teachings of this seminary located in the north Indian state of Uttar Pradesh."
132. ^ Ahmed, Shoayb (2006). Muslim Scholars of the 20th Century. Al-Kawthar Publications. pp. 167–170. "He completed his formal education [from Deoband] in 1907 (1325) with specialization in Hadith. Thereafter he taught for some time at the Dar al-Uloom Deoband...He supported the resolution for the independence of Pakistan and assisted Muhammad Ali Jinnah...He was given the task of hoisting the flag of Pakistan...Due to his tremendous effort, the first constitution of Pakistan was based on the Quraan and Sunnah...Fath Al-Mulhim bi Sharh Sahih Muslim. Even though he passed away before being able to complete the book it was accepted and praised by many renowned scholars. These include Shaykh Muhammad Zahid al-Kawthari and Shaykh Anwar Shah Kashmiri."
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150. ^ S. Abdallah Schleifer, ed. (2012). The Muslim 500: The World's 500 Most Influential Muslims. Amman: The Royal Islamic Strategic Studies Centre. p. 89\. "Leading scholar for the Deobandis...Usmani is very important as a figurehead in the Deobandi movement"
151. ^ "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.
152. ^ S. Abdallah Schleifer, ed. (2012). The Muslim 500: The World's 500 Most Influential Muslims. Amman: The Royal Islamic Strategic Studies Centre. p. 134\. "He has been very effective in influencing all types of the communities ranging from businessmen and landlords to ministers and sports celebrities."
153. ^ Chimp Corps (28 April 2021). "Kyankwanzi: President Museveni, Mufti Menk Discuss 'Unity in Diversity'". ChimpReports. Archived from the original on 28 April 2021. Retrieved 13 June 2021.
154. ^ "Iranian Sunni cleric says executions may inflame regional tensions". Reuters. 6 August 2016. Retrieved 26 January 2023.
155. ^ "Pir Zulfiqar Naqshbandi Visits Darul Uloom Deoband". deoband.net. 9 April 2011. Retrieved 25 August 2020.
156. ^ "Daniel Haqiqatjou: Why Islam Is the Solution to 'Liberalism'". Middle East Forum. 27 May 2022. Retrieved 7 October 2024.
157. ^ "Special Issue:A Special Issue on The Deoband Madrasa".

### Bibliography

[edit]

* Wasif Dehlavi, Hafizur Rahman (1970). Jamī'at-i Ulamā par ek tārīk̲h̲ī tabṣirah [A Historical Review the Jamiat Ulama] (in Urdu). OCLC 16907808.

## External links

[edit]

Wikimedia Commons has media related to Deobandi movement.

* v
* t
* e

Deobandi movement

Ideology and influences|

* Dars-i Nizami
* Theology: Maturidi
* Fiqh: Hanafi
* Deobandi

Founders and key figures|

* Mamluk Ali Nanautawi
* Imdadullah Muhajir Makki
* Rahmatullah Kairanawi
* Ahmad Ali Saharanpuri
* Muhammad Qasim Nanautavi
* Rashid Ahmad Gangohi
* Muhammad Yaqub Nanautawi
* Sayyid Muhammad Abid
* Mahmud Deobandi
* Muhammad Ali Mungeri
* Mahmud Hasan Deobandi
* Khalil Ahmad Saharanpuri
* Ashraf Ali Thanwi
* Ubaidullah Sindhi
* Anwar Shah Kashmiri
* Kifayatullah Dehlawi
* Hussain Ahmed Madani
* Muhammad Ilyas Kandhlawi
* Shabbir Ahmad Usmani
* Muhammad Idris Kandhlawi
* Muhammad Zakariyya al-Kandhlawi
* More

By country|

* Iran
* South Africa

Notable institutions|

| Darul ulooms and Madrasas|

* Darul Uloom Deoband
* Darul Uloom Karachi
* Mazahir Uloom
* List of Deobandi universities
* List of Deobandi madrasas

|

Centres (markaz) of Tablighi Jamaat|

* Bhopal
* Dewsbury
* Dhaka
* Nerul
* Nizamuddin
* Raiwind

Associated organizations|

* All India Muslim Personal Law Board
* Bangladesh Qawmi Madrasa Education Commission
* Hefazat-e-Islam Bangladesh
* Islamic Fiqh Academy, India
* Jamiat Ulema-e-Hind
* Tablighi Jamaat

Legacy|

* Bibliography
* Islamic Revival in British India
* Revival from Below
* The Deoband School And The Demand For Pakistan
* Index of related articles

Related|

* Deoband–Aligarh relations

Category:Deobandi movement

* v
* t
* e

Darul Uloom Deoband

People|

| Founders|

* Muhammad Qasim Nanautavi
* Yaqub Nanautawi
* Rafiuddin Deobandi
* Sayyid Muhammad Abid
* Fazlur Rahman Usmani
* Zulfiqar Ali Deobandi

|

Vice-Chancellors|

* Hafiz Muhammad Ahmad
* Marghubur Rahman
* Abul Qasim Nomani
* Rafiuddin Deobandi
* Sayyid Muhammad Abid
* Muhammad Tayyib Qasmi
* Ghulam Mohammad Vastanvi

Academic staff|

* Category:Academic staff of Darul Uloom Deoband

Alumni|

* List of Darul Uloom Deoband alumni
* List of students of Mahmud Hasan Deobandi‎

Publications|

* Da'watul Haq
* Monthly Darul Uloom
* Al-Da'i
* Darulifta-Deoband.com
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* History of Darul Uloom Deoband

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* Bibliography
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Salafi movement

| Movements|

| Scholastic|

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Political|

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Major figures|

* Muhammad ibn Abd al-Wahhab
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Militant Islamism/Jihadism

| Ideology|

* Qutbism
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|

Movements|

* Militant Islamism based in
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Major figures|

* Hibatullah Akhundzada
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Related|

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Other topics

| Texts|

* Reconstruction (Iqbal, 1930s)
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|

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events|

* Zia-ul-Haq's Islamization
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Influences|

* Anti-imperialism
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by region|

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Related topics|

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* v
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* e

Maturidi school of Sunni theology

Maturidi scholars|

| 3rd AH/9th AD|

* Abu Mansur al-Maturidi (d. 333 AH)
* Al-Hakim al-Samarqandi (d. 342 AH)
* Abu Bakr al-Kalabadhi (d. 379 AH)
* Abu al-Layth al-Samarqandi (d. 396 AH)

|

4th AH/10th AD|

* Abu Zayd al-Dabusi (d. 429 AH)
* Ali Hujwiri (d. 464 AH)
* Yūsuf Balasaguni (d. 469 AH)
* Fakhr al-Islam al-Bazdawi (d. 482 AH)
* Al-Sarakhsi (d. 483 AH)
* Abu al-Yusr al-Bazdawi (d. 493 AH)

5th AH/11th AD|

* Abu al-Mu'in al-Nasafi (d. 508 AH)
* Abu Ishaq al-Saffar al-Bukhari (d. 534 AH)
* Yusuf Hamadani (d. 535 AH)
* Sheikh Ahmad-e Jami (d. 536 AH)
* Abu Hafs Umar al-Nasafi (d. 537 AH)
* Ahmad Yasawi (d. 561 AH)
* Nur al-Din Zengi (d. 569 AH)
* Siraj al-Din al-Ushi (d. 575 AH)
* Nur al-Din al-Sabuni (d. 580 AH)
* Fatima al-Samarqandi (d. 581 AH)
* Al-Kasani (d. 587 AH)
* Jamal al-Din al-Ghaznawi (d. 593 AH)

6th AH/12th AD|

* Abu al-Thana' al-Lamishi (d. beginning of the 6th century AH)
* Al-Mu'azzam 'Isa (d. 624 AH)
* Qutbuddin Bakhtiar Kaki (d. 632 AH)
* Mu'in al-Din Chishti (d. 633 AH)
* Saif ed-Din al-Boharsi (d. 659 AH)
* Baba Farid (d. 664 AH)
* Rumi (d. 671 AH)
* Shams al-Din al-Samarqandi (d. after 690 AH)

7th AH/13th AD|

* Abu al-Barakat al-Nasafi (d. 710 AH)
* Sultan Walad (d. 711 AH)
* Nizamuddin Auliya (d. 725 AH)
* Sadr al-Shari'a al-Asghar (d. 747 AH)
* Akmal al-Din al-Babarti (d. 786 AH)
* Baha' al-Din Naqshband (d. 791 AH)
* Kadi Burhan al-Din (d. 800 AH)

8th AH/14th AD|

* Bande Nawaz (d. 825 AH)
* Shams al-Din al-Fanari (d. 834 AH)
* 'Ala' al-Din al-Bukhari (d. 841 AH)
* Yaqub al-Charkhi (d. 851 AH)
* Ahmad ibn Arabshah (d. 861 AH)
* Badr al-Din al-'Ayni (d. 855 AH)
* Al-Kamal ibn al-Humam (d. 861 AH)
* Khidr Bey (d. 863 AH)
* Ali al-Bistami (d. 874 AH)
* 'Ali al-Qushji (d. 879 AH)
* Mehmed II (d. 886 AH)
* Khwaja Ahrar (d. 895 AH)

9th AH/15th AD|

* Ali-Shir Nava'i (d. 906 AH)
* Husayn Kashifi (d. 910 AH)
* Ibn Kemal (d. 940 AH)
* Abdul Quddus Gangohi (d. 943 AH)
* Ibrāhīm al-Ḥalabī (d. 955 AH)
* Taşköprüzade (d. 968 AH)
* Muhammad Birgivi (d. 980 AH)
* Ebussuud Efendi (d. 982 AH)

10th AH/16th AD|

* Khwaja Baqi Billah (d. 1011 AH)
* 'Ali al-Qari (d. 1014 AH)
* Hasan Kafi al-Aqhisari (d. 1025 AH)
* Ahmad Sirhindi (d. 1034 AH)
* Mahmud Hudayi (d. 1037 AH)
* 'Abd al-Haqq al-Dehlawi (d. 1052 AH)
* Mulla Mahmud Jaunpuri (d. 1061 AH)
* 'Abd al-Hakim al-Siyalkoti (d. 1067 AH)
* Wang Daiyu (d. around 1068 AH)
* Kâtip Çelebi (d. 1068 AH)
* Shihab al-Din al-Khafaji (d. 1069 AH)
* Khayr al-Din al-Ramli (d. 1081 AH)

11th AH/17th AD|

* Aurangzeb (d. 1118 AH)
* Ma Zhu (d. around 1123 AH)
* Ismail Haqqi Bursevi (d. 1127 AH)
* Shah Abdur Rahim (d. 1131 AH)
* Liu Zhi of Nanjing (d. 1158 AH, or 1178 AH)
* Nizamuddin Sihalivi (d. 1161 AH)
* Makhdoom Muhammad Hashim Thattvi (d. 1174 AH)
* Shah Waliullah Dehlawi (d. 1176 AH)
* 'Abd al-Ghani al-Nabulsi (d. 1176 AH)
* İbrahim Hakkı Erzurumi (d. 1193 AH)
* Mirza Mazhar Jan-e-Janaan (d. 1195 AH)

12th AH/18th AD|

* Gelenbevi Ismail Efendi (d. 1204 AH)
* Murtada al-Zabidi (d. 1205 AH)
* Sanaullah Panipati (d. 1225 AH)
* Ghabdennasir Qursawi (d. 1226 AH)
* Ghulam Ali Dehlavi (d. 1239 AH)
* Shah Abdul Aziz (d. 1239 AH)
* Shah Ismail Dehlvi (d. 1246 AH)
* Syed Ahmad Barelvi (d. 1246 AH)
* Ibn 'Abidin (d. 1252 AH)
* Muhammad 'Abid al-Sindi (d. 1257 AH)
* Mamluk Ali Nanautawi (d. 1267 AH)
* Fazl-e-Haq Khairabadi (d. 1278 AH)
* Yusuf Ma Dexin (d. 1291 AH)
* Muhammad Qasim Nanautavi (d. 1297 AH)
* Naqi Ali Khan (d. 1297 AH)
* 'Abd al-Ghani al-Maydani (d. 1298 AH)

13th AH/19th AD|

* 'Abd al-Hayy al-Lucknawi (d. 1304 AH)
* Shihab al-Din al-Marjani (d. 1306 AH)
* Rahmatullah al-Kairanawi (d. 1308 AH)
* Giritli Sırrı Pasha (d. 1312 AH)
* Ahmed Cevdet Pasha (d. 1312 AH)
* Imdadullah Muhajir Makki (d. 1317 AH)
* Abai Qunanbaiuly (d. 1321 AH)
* Rashid Ahmad Gangohi (d. 1323 AH)
* Ahmad Hasan Amrohi (d. 1330 AH)
* Muhammad Anwaarullah Farooqui (d. 1335 AH)
* Mahmud Hasan Deobandi (d. 1338 AH)
* Ahmed Raza Khan Barelvi (d. 1340 AH)
* Shakarim Qudayberdiuli (d. 1344 AH)
* Muhammad Ali Mungeri (d. 1346 AH)
* Khalil Ahmad Saharanpuri (d. 1346 AH)
* Anwar Shah Kashmiri (d. 1352 AH)
* Muhammad Bakhit al-Muti'i (d. 1354 AH)
* Fatma Aliye Topuz (d. 1354 AH)
* Meher Ali Shah (d. 1356 AH)
* Muhammed Hamdi Yazır (d. 1361 AH)
* Ashraf Ali Thanwi (d. 1361 AH)
* Ubaidullah Sindhi (d. 1364 AH)
* Shabbir Ahmad Usmani (d. 1368 AH)
* Musa Bigiev (d. 1368 AH)
* Al-Kawthari (d. 1371 AH)
* Kifayatullah Dehlawi (d. 1371 AH)
* Mustafa Sabri (d. 1373 AH)
* Husayn Ahmad al-Madani (d. 1377 AH)
* Süleyman Hilmi Tunahan (d. 1378 AH)
* Ömer Nasuhi Bilmen (d. 1391 AH)
* Muhammad Abu Zahra (d. 1394 AH)
* Muhammad Shafi' Deobandi (d. 1395 AH)
* Abul Wafa Al Afghani (d. 1395 AH)
* Abdul Majid Daryabadi (d. 1397 AH)

14th AH/20th AD|

* Muhammad Zakariyya al-Kandhlawi (d. 1402 AH)
* Muhammad Tayyib Qasmi (d. 1403 AH)
* Abdul Haq Akorwi (d. 1409 AH)
* Habib al-Rahman al-'Azmi (d. 1412 AH)
* Muhammad Ayyub Ali (d. 1415 AH)
* Anzar Shah Kashmiri (d. 1428 AH)
* Wahbah al-Zuhayli (d. 1436 AH)
* Muhammad Salim Qasmi (d. 1439 AH)
* Saeed Ahmad Palanpuri (d. 1441 AH)
* Muhammad Ali al-Sabuni (d. 1442 AH)
* Nur Hossain Kasemi (d. 1442 AH)
* Usmankhan Alimov (d. 1443 AH)
* Muhammad Rafi' Usmani
* Muhammad Tahir-ul-Qadri
* Muhammad Taqi Usmani
* Husein Kavazović
* Salah Mezhiev

Theology books|

* Al-Fiqh al-Akbar
* Kitab al-Tawhid
* Tafsir al-Maturidi
* Al-'Aqida al-Tahawiyya
* Al-Sawad al-A'zam
* Tabsirat al-Adilla
* 'Aqa'id al-Nasafi
* Talkhis al-Adilla
* Masnavi
* Fihi Ma Fihi
* Han Kitab
* Qingzhen Zhinan
* Kutadgu Bilig
* Tafsir al-Mazhari
* Izhar ul-Haqq
* Al-Muhannad ala al-Mufannad
* Hak Dīni Kur'an Dili

See also|

* 2016 international conference on Sunni Islam in Grozny
* 2020 International Maturidi Conference
* Ahl al-Ra'y
* Kalam
* Tawhid
* Gedimu
* Firangi Mahal
* Deobandi
* Barelvi

Maturidi-related templates

* Hanafi
* Ash'ari
* Sufi
* Islamic theology

* v
* t
* e

Islamic theology

* Fields
* Theologians
* Books

| Fields|

| Aqidah|

* Eschatology
* Ethics
* Kalam

|

Philosophy|

* ‘Aql
* Education
* Logic
* Peace

Science|

* Astronomy
* Cosmology
* Physics

Sufism|

* Cosmology
* Metaphysics
* Philosophy

Theologians|

| Ash'arism
(al-Ash'ari)|

* Al-Bayhaqi
* Al-Baqillani
* Al-Juwayni
* Al-Qushayri
* Al-Shahrastani
* Al-Ghazali
* Al-Taftazani
* Al-Maziri
* Ibn Furak
* Ibn Abi Zayd al-Qayrawani
* Zakariyya al-Ansari
* Abu Mansur al-Baghdadi
* Abu Ishaq al-Isfara'ini
* Ibn Aqil
* Ibn Tumart
* Abdul Qadir Gilani
* Abu al-Walid al-Baji
* Abu Bakr ibn al-Arabi
* Ibn al-Jawzi
* Qadi Ayyad
* Ahmad al-Rifa'i
* Fakhr al-Din al-Razi
* Sayf al-Din al-Amidi
* Izz al-Din ibn 'Abd al-Salam
* Taqi al-Din al-Subki
* Shihab al-Din al-Qarafi
* Abu Hayyan al-Gharnati
* Al-Baydawi
* Ibn Khaldun
* Ibn Arafa
* Abd al-Rahman al-Tha'alibi
* Ibn Hajar al-Haytami
* Al-Sha'rani
* Jalal al-Din al-Dawani
* Al-Maqqari al-Tilmisani
* Abd al-Rahman al-Fasi
* Ibn Ashir
* Al-Bahūtī
* Muhammad Mayyara
* Abu Ali al-Hassan al-Yusi
* 'Illish
* Ibrahim al-Bajuri
* Abdullah ibn Alawi al-Haddad
* Ahmad al-Dardir
* Muhammad Arafa al-Desouki
* Ahmad Zayni Dahlan

|

Early Sunni|

* Abū Ḥanīfah al-Nu'mān ibn Thābit (Hanafiyah)
* Malik ibn Anas (Maliki)
* Al-Shafi'i (Shafi‘i)

Maturidism
(Al-Maturidi)|

* Al-Hakim al-Samarqandi
* Al-Sarakhsi
* Al-Bazdawi
* Abu al-Yusr al-Bazdawi
* Abu al-Mu'in al-Nasafi
* Abu Ishaq al-Saffar al-Bukhari
* Abu al-Layth al-Samarqandi
* 'Ala' al-Din al-Bukhari
* Al-Sharif al-Jurjani
* Akmal al-Din al-Babarti
* Jamal al-Din al-Ghaznawi
* Nur al-Din al-Sabuni
* Najm al-Din 'Umar al-Nasafi
* Siraj al-Din al-Ushi
* Shams al-Din al-Samarqandi
* Khidr Bey
* Ibn Kemal
* Ali Qushji
* Ali al-Qari
* Al-Maydani
* Ahmad Sirhindi
* Anwar Shah Kashmiri
* Shah Waliullah Dehlawi
* Shah Abdul Aziz
* Khalil Ahmad Saharanpuri
* Muhammad Zakariya Kandhlawi
* Rahmatullah Kairanawi
* Murtada al-Zabidi
* Abd al-Ghani al-Nabulsi
* Muhammad Abu Zahra
* Kanthapuram A. P. Aboobacker Musliyar
* Rumi

Mu'attila|

* Al-Ja'd ibn Dirham
* Mu'jbira
* Abū Muḥrīz Jahm ibn Ṣafwān ar-Rāsibī as-Samarqāndī at-Tirmidhī
* Jahmīyya
* Abū Abdirrahmān Bishr ibn Ghiyāth ibn Abī Karīma al-Marīsī al-Baghdādī

Mu'jassimā|

* Abu’l-Hassan Muqātil ibn Sulaymān ibn Bashīr al-Azdī al-Balkhī (Muqātilīyya)
* Abū Muḥāmmad (Abū’l-Hākem) Heshām ibn Sālem al-Jawālikī al-Juzjanī al-Kūfī
* Jawālikīyya
* Rum Abdals
* Ibn Karram (Karramiyya)

Murji'ah|

* Abū Marwān Gaylān ibn Mūslīm ad-Dimashqī an-Nabati al-Qībtī (Murjī-Qadariyah)

Mu'tazila
(Wasil ibn 'Ata')|

* Abū Ishāq Ibrāhīm ibn Sayyār ibn Hāni’ an-Nazzām (Nazzāmīyya)
* Abū Bakr Abdurrahmān ibn Kaysān al-Asāmm
* Abū Mūsā Isā ibn Subeyh (Sabīh) al-Murdār al-Bāsrī (Murdārīyya)
* Hīshām ibn Amr al-Fuwātī ash-Shaybānī (Hīshāmīyya)
* Abū Sahl Abbād ibn Sulaimān (Salmān) as-Sāymarī
* Abū Alī Muḥāmmad ibn Abdi’l-Wahhāb ibn Sallām al-Jubbā'ī (Jubbāīyya)
* Abū’l-Hūsayn Abdūrrāhīm ibn Muḥāmmad ibn Uthmān al-Hayyāt (Hayyātīyya)
* Ja'far ibn Harb
* Ja'far ibn Mūbassīr
* Abū Uthmān Amr ibn Bhār ibn Māhbūb al-Jāhiz al-Kinānī (Jāhizīyya)
* Al-Qadi 'Abd al-Jabbar
* Abu al-Husayn al-Basri
* Al-Zamakhshari
* Amr ibn Ubayd
* Ibn Abi'l-Hadid
* Sahib ibn Abbad
* Abū Amr Ḍirār ibn Amr al-Gatafānī al-Kūfī (Ḍirārīyya)

Najjārīyya|

* Abū ʿAbdillāh al-Husayn ibn Muḥāmmad ibn ʿAbdillāh an-Najjār ar-Rāzī
* Abū Amr (Abū Yahyā) Hāfs al-Fard
* Muḥāmmad ibn ʿĪsā (Burgūsīyya)
* Abū ʿAbdallāh Ibnū’z-Zā‘farānī (Zā‘farānīyya)
* Mustadrakīyya

Salafi Theologians|

* Ibn Taymiyyah
* Ibnul Qayyim
* Muhammad ibn Abd al-Wahhab
* Wahhabism
* Al-Shawkani
* Rashid Rida
* Ibn Baz
* Al-Uthaymin
* Muqbil bin Hadi al-Wadi'i
* Al-Albani
* Saleh Al-Fawzan
* Rabee al-Madkhali
* Madkhalism
* Syed Nazeer Husain
* Ahl-i Hadith
* Siddiq Hasan Khan
* Zubair Ali Zai
* Safar Al-Hawali
* Sahwa movement
* Salman al-Ouda
* Osama bin Laden
* Salafi Jihadism
* Ahmad ibn Umar al-Hazimi
* Hazimism
* Yasir Qadhi
* Post-Salafism

Twelver Shi'ism|

* Twelve Imams
* Ali
* Hasan ibn Ali
* Husayn ibn Ali
* Ali al-Sajjad
* Muhammad al-Baqir
* Ja'far al-Sadiq
* Musa al-Kazim
* Ali al-Rida
* Muhammad al-Jawad
* Ali al-Hadi
* Hasan al-Askari
* Muhammad al-Mahdi
* Al-Shaykh Al-Mufid
* Sharif al-Murtaza
* Shaykh Tusi
* Nasir al-Din al-Tusi
* Allamah Al-Hilli
* Mohammad-Baqer Majlesi
* Zurarah ibn A'yan
* Hisham ibn Hakam
* Agha Zia ol Din Araghi
* Ja'far Sobhani
* Ruhollah Khomeini
* Wilayat al-faqih

Isma'ili Shi'ism|

* Al-Qadi al-Nu'man
* Abu Yaqub al-Sijistani
* Hamid al-Din al-Kirmani
* Al-Mu'ayyad fi'l-Din al-Shirazi
* Ahmad ibn Ibrahim al-Naysaburi
* Abu'l-Fawaris Ahmad ibn Ya'qub
* Tayyibi Ismā'īlī doctrine
* Dhu'ayb ibn Musa
* Hassan Ala Dhikrihi's Salam
* Idris Imad al-Din
* Ali ibn Muhammad ibn al-Walid

Zaydi Shi'ism|

* Abu'l-Jarud al-Hamdani
* Ahmad ibn Isa ibn Zayd
* Al-Qasim al-Rassi
* Al-Hadi ila'l-Haqq Yahya
* Al-Mansur al-Qasim

Key books|

| Sunni books|

* Asas al-Taqdis
* Al-Baz al-Ashhab
* Al-Farq bayn al-Firaq
* Al-Milal wa al-Nihal
* Al-Irshad
* Al-Aqidah al-Tahawiyyah
* Al-Sawad al-A'zam
* Kitab al-Tawhid
* Tabsirat al-Adilla
* Masnavi
* Fihi Ma Fihi
* Divan-i Shams-i Tabrizi
* The Moderation in Belief

|

Shia books|

* Eʿteqādātal-Emāmīya
* Al-Amali
* Al-Khisal
* Awail Al Maqalat
* Tashih al-I'tiqad
* Tajrid al-I'tiqad

Independent|

* Encyclopedia of the Brethren of Purity
* Kitab al-Majmu of Alawis
* Malfūzāt of Ahmadiyya
* Umm al-kitab of Musta'li Isma'ilism

* Early Muslim scholars
* List of contemporary Muslim scholars of Islam

Islamic schools and branches

| Sunni Islam|

| Ahl al-Hadith
(Atharism)|

* Kullabiyya
* Ibn Kullab
* Hanbalis
* Ahmad ibn Hanbal
* Al-Qadi Abu Ya'la
* Khwaja Abdullah Ansari
* Zahiris
* Dawud al-Zahiri
* Salafism
* Ahl-i Hadith
* Syed Nazeer Husain / Siddiq Hasan Khan
* Wahhabism
* Muhammad ibn Abd al-Wahhab
* Ibn Baz
* Al-Uthaymin
* Al-Albani
* Other Salafi trends
* Jihadism
* Madkhalism
* Sahwa
* Salafi Modernism
* Muhammad bin Dawud
* Maqrizi

|

Ahl ar-Ra'y
(Ilm al-Kalam)|

* Ash'arism
* Malikis
* Shafi'is
* Abdullah al-Harari – Al-Ahbash
* Maturidism
* Hanafis
* Fazl-e-Haq Khairabadi / Ahmed Raza Khan – Barelvi
* Muhammad Qasim Nanautavi / Rashid Ahmad Gangohi – Deobandi
* Necmettin Erbakan – Millî Görüş

Shia Islam|

| Zaydism|

* Zayd ibn Ali
* Jarudiyya
* Batriyya
* Imamate
* Alid dynasties of northern Iran
* Hasan al-Utrush
* Yahya ibn Umar
* Imams of Yemen
* Extinct Zaydi Shi'a sects
* Dukayniyya
* Khalafiyya

|

Imami
Mahdiist
Shi'ite
Sects in
Islam|

| Imami
Twelver|

* Theology of Twelvers
* Ja'fari
* Akhbari
* Usuli
* Shaykhism
* Qizilbash
* Sheikh Haydar / Shah Ismail / Pir Sultan / Kul Nesîmî – Safavid Islam
* Ghulat
* al-Khaṣībī / ibn Nusayr – Alawites
* Astarabadi (Naimi) / Imadaddin Nasimi – Hurufism / Bektashism
* Baktāshism
* Demir Bābā – Alians
* Bābā Rexheb – Hārābātīs

|

Imami
Isma'ilism|

* Fathite
* Abdallah al-Aftah
* Batiniyyah
* Hamdan Qarmat – Sevener Qarmatians
* Hamza / Baha al-Din al-Muqtana / ad-Darazi – Druzes
* Fatimids
* Musta'li
* Tayyibi
* Alavi
* Dawoodi
* Sulaymani
* Hafizi
* Nasir Khusraw al-Qubadiani – Badakhshan Alevism
* Nizari
* Hassan-i Sabbah – Assassins
* Aga Khans – Nizaris / Khojas
* Pir Sadardin – Satpanth

Kaysanites
Shia|

* Mukhtār
* Abū ʿAmra Kaysān
* Abd Allah ibn Muhammad ibn al-Hanafiyyah – Hashimiyya
* Hārbīyya
* ʿAbd Allāh ibn al-Hārb ibn al-Kindi
* Janāhiyya
* Abdallah ibn Mu'awiya
* Hārithīyya
* Riyāhīyya
* Sam‘ānīyya
* Bayān ibn Sam‘ān
* Rezāmīyya
* Abu Muslim
* Sunpadh
* Muḥammirah
* Khurramites
* Babak
* Mazyar
* al-Muqanna
* Ishaq al-Turk
* Khashabiyya Shia

Other Mahdiists|

* An-Nafs Az-Zakiyyah
* Hurufiyya
* Maḥmūd Pasīkhānī – Nuktawiyya
* Shayki
* Nuqta-yi Ula – Bábīyya
* Tawussite Shia
* ʿAjlan ibn Nawus
* Waqifite Shia

Muhakkima
(Arbitration)|

| Kharijites|

* Ajardi
* Abd al-Karīm ibn Adjrād
* Maymunīyyah
* Sa'labīyyah
* Azariqa
* Nafi ibn al-Azraq al-Hānafī al-Handhalī
* Bayhasīyyah
* Abu Bayhas al-Hāytham ibn Jābir
* Najdat
* Najdah ibn 'Amir al-Hānafī
* Sufri
* Abu Qurra
* Abū Yazīd Mukhallad ibn Kayrād al-Nukkari

|

Ibadism|

* 'Abdullāh ibn Ibāḍ al-Tamimi
* Jābir ibn Zayd
* Abu Qudama Yazid ibn Fandin al-Ifrani
* Abd Allah ibn Wahb al-Rasibi
* Wahbiyyah
* Azzabas

Murji'ah
(Hasan ibn
Muḥāmmad
ibn al-
Hanafiyyah)|

| Karrāmīyya|

* Abū ʿAbdillāh Muḥāmmad ibn Karrām ibn Arrāk ibn Huzāba ibn al-Barā’ as-Sijjī
* ʿĀbidīyya (ʿUthmān al-ʿĀbid)
* Dhīmmīyya
* Hakāiqīyya
* Haisamīyya (Abū ʿAbdallāh Muhammad ibn al-Haisam)
* Hīdīyya (Hīd ibn Saif)
* Ishāqīyya (Abū Yaʿqūb Ishāq ibn Mahmashādh)
* Maʿīyya
* Muhājirīyya (Ibrāhīm ibn Muhājir)
* Nūnīyya
* Razīnīyya
* Sauwāqīyya
* Sūramīyya
* Tarā'ifīyya (Ahmad ibn ʿAbdūs at-Tarā'ifī)
* Tūnīyya (Abū Bakr ibn ʿAbdallāh)
* Wāhidīyya
* Zarībīyya

|

Other sects|

* Gaylānīyya
* Gaylān ibn Marwān
* Yūnusīyya
* Yūnus ibn Awn an-Namīrī
* Gassānīyya
* Gassān al-Kūfī
* Tūmanīyya
* Abū Muāz at-Tūmanī
* Sawbānīyya
* Abū Sawbān al-Murjī
* Sālehīyya
* Sāleh ibn Umar
* Shamrīyya
* Abū Shamr
* Ubaydīyya
* Ubayd al-Mūktaib
* Ziyādīyya
* Muhammad ibn Ziyād al-Kūfī

Other Murjīs|

* Al-Harith ibn Surayj
* Sa'id ibn Jubayr
* Hammād ibn Abū Sūlaimān
* Muhārīb ibn Dithār
* Sābit Kutna
* Awn ibn Abdullāh
* Mūsā ibn Abū Kasīr
* Umar ibn Zar
* Salm ibn Sālem
* Hālaf ibn Ayyūb
* Ibrāhim ibn Yousūf
* Nusayr ibn Yahyā
* Ahmad ibn Hārb
* Amr ibn Murrah

Mu'shabbiha|

| Tamsīl|

* Jawārībīyya
* Dāwūd al-Jawāribî
* Hāshwīyya
* Hulmānīyya
* Abū Hulmān al-Fārisī ad-Dimashqī
* Kalandars
* Bārāq Bābā

|

Tajsīm|

* Khaṭṭābiyya
* Abu al-Khattab
* Bāzīghiyya
* Bāzīgh ibn Mūsā
* Muʿāmmarīyya
* Muʿāmmar ibn Ahmar
* ʿIjlīyya/Umayrīyya
* Umayr ibn Bayān al-ʿIjlī
* Mufaḍḍaliyya
* al-Mufaddal ibn Umar al-Ju'fi
* Ghurābīyya
* Mānsūrīyya
* Abū Mānsūr al-ʿIjlī
* Mughīrīyya
* Abū Abdillāh Mugīre ibn Sāīd al-ʿIjlī el-Bajalī
* Mukhāmmīsa
* Namiriya
* ‘Ulyanīyya/'Alyaīyya
* Saba'īyya
* Abdullah ibn Saba'

Qadariyah
(Ma'bad
al-Juhani)|

| Alevism|

* Qutb ad-Dīn Haydar – Malamatiyya / Qalandariyya
* Baba Ishak – Babai revolt
* Balım Sultan – Bektashi Order
* Galip Hassan Kuscuoglu – Galibi Order

|

Muʿtazila
(Rationalism)|

* Mā’marīyya
* Abū Amr (Abū Mu‘tamīr) Muāmmar ibn Abbād as-Sūlamī
* Bishriyya
* Abū Sahl Bīshr ibn al-Mu‘tamīr al-Hilālī al-Baghdādī
* Abū Abdi’l-Lāh Ahmad ibn Abī Du'ad Faraj ibn Carīr ibn Mâlik al-Iyādī
* Bahshamiyya
* Abū Hāshīm Abdu’s-Salām ibn Muḥāmmad ibn Abdi’l-Wahhāb al-Jubbā'ī
* Huzaylīyya
* Abū’l-Huzayl Muḥāmmad ibn al-Huzayl ibn Abdillāh al-Allāf al-Abdī al-Bāsrī
* Abū Ma‘n Sūmāma ibn Ashras an-Nūmayrī al-Bāsrī al-Baghdādī
* Ikhshīdiyya
* Nazzāmīyya
* Ali al-Aswarī
* Abū Bakr Muḥāmmad ibn Abdillāh ibn Shabīb al-Basrī
* Hābītīyya
* Ahmad ibn Hābīt
* Sumamīyya
* Sumāma ibn Ashras
* Kā‘bīyya
* Abū’l-Kāsīm Abdullāh ibn Ahmad ibn Māhmūd al-Balhī al-Kā‘bī

Quranism|

* Ahle Qur'an
* Kala Kato
* Tolu-e-Islam
* Muhammad Iqbal
* Ghulam Ahmed Pervez
* United Submitters International
* Rashad Khalifa
* Edip Yüksel

Independent
Muslim
beliefs|

| Messianism|

* Ahmadiyya
* Mirza Ghulam
* Qadiani
* Lahori
* Kabbalist Dönmes
* Sabbatai Zevi – Sabbatean
* Mahdavīyya
* Muhammad Jaunpuri / Bandagi Mian Syed Khundmir – Zikris
* Nation of Islam
* Wallace Fard Muhammad's doctrine
* Nur movement
* Said Nursî / Fethullah Gülen – Hizmet

|

Modernism|

* Modernist Salafism
* Muhammad Abduh
* Muhammad Asad
* Jamal ad-Din al-Afghani
* Rashid Rida
* Other Islamic modernists

Taṣawwuf|

* Tariqah
* Ahmed Raza Khan – Barelvi
* Hilmi Tunahan – Süleymancı
* Ahmad al-Rifa'i – Rifa`i
* Other orders
* Tawassul

Other beliefs|

* Sadaqah
* Sunnah
* Taqwa
* Tawakkul
* Tewafuq
* Thawab

* Other scholars of Sunni schools of jurisprudence:
* Hanafi
* Hanbali
* Maliki
* Shafi'i
* Zahiri

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