Relevant bibliographies by topics / Deoband School (Islam)

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Academic literature on the topic 'Deoband School (Islam)'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Deoband School (Islam)"

1

HAROON, SANA. "The Rise of Deobandi Islam in the North-West Frontier Province and its Implications in Colonial India and Pakistan 1914–1996." Journal of the Royal Asiatic Society of Great Britain & Ireland 18, no. 1 (January 2008): 47–70. http://dx.doi.org/10.1017/s1356186307007778.

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The commitment of North-West Frontier Province Pakhtun religious politics towards the quest for a society and state governed by religious leaders was directed through the colonial period, and into the national period, predominantly by the ulama known as Deobandis. These ulama took their title from the madrasa Darul Ulum Deoband in the United Provinces in north-India and came to prominence through championing Muslim interests in colonial NWFP. After the partition of the Indian subcontinent and the creation of Pakistan in 1947, the United Provinces remained in India, separating Pakistani scholars trained in Deoband from Indian Deobandi theologians, and indeed from the school itself. But these ulama continued to call themselves Deobandis and were central to the successful demand for the constitutional declaration of Pakistan as an Islamic state; and brought Islam to bear on national and provincial legislation from positions in parliament. Increasingly well-organised and well-funded, NWFP Deobandi ulama established madrasas and mosques in the province, strengthening the preserve of religion and their own authority. When the Afghan resistance to the Soviet occupation began in 1978, a section of the resistance organisation working in exile in Peshawar gravitated towards these Deobandi institutions, drawing the Deobandi ulama of the NWFP into the jihad. Sustaining links to the Afghan fighters even after the withdrawal of the Soviets, the NWFP Deobandis contributed to and encouraged the emerging organisation of the Taliban, becoming champions of their reactionary brand of Islam.
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Hameed, Fazal, and Hamida Bibi. "Transformation in Political Approach of Deoband for Freedom Movement (1920-1947) and its Reasons." Winter 2023 3, no. 1 (March 31, 2023): 406–12. http://dx.doi.org/10.54183/ssr.v3i1.170.

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This paper aims to explore the transformation that took place in the strategy of the Deoband School of thought in its struggle for independence from India. A descriptive role of the Deoband school of thought for the freedom of India was analyzed from its formation till 1947. Failure at the war of 1857, its founders, who were the heirs of Hazrat Shah Waliullah, upheld the spirit of freedom by establishing Darul Uloom Deoband. Deaband School of thought, under the leadership of Maulana Mahmud-ul-Hasan, moved a struggle to overthrow the British by force during the outbreak of the First World War. In the changing situation after the world war, the Deoband School of thought brought about a transformation in its political approach in its struggle for independence. This was the discarding of the violent method and adoption of the peaceful and constitutional struggle for achieving independence and securing the religious rights of the Muslims. The formation of Jamaitul Ulama-i-Islam was basically the beginning of the peaceful and constitutional struggle of Deoabnd. The peaceful and constitutional struggle of JUH in collaboration with the Indian National Congress testifies to the transformation.
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Akhtar, Muhammad Naveed, Dr Nasir ali kahan, and Asia Mukhtar. "Indian Muslim Theologians’ Response to British Colonization of India and Introduction of Modernization: A Study of Deoband School of Thought." Al-Duhaa 3, no. 01 (June 1, 2022): 90–103. http://dx.doi.org/10.51665/al-duhaa.003.01.0161.

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During the nineteenth century, the Muslims of India suffered from severe political decline, as the Mughal Empire was abolished in the wake of Great Revolt 1857. The British started a process of modernization of institutions as well as that of social setup. The Muslim theologians realizing it a serious threat to their religio-cultural values and norms resisted it through militant struggle, setting up educational institutions, making political parties and participating in democratic process, and forming missionary and reformist organizations. This paper explores and evaluates the contribution of the Muslim theologians who founded Darul Ulum Deoband movement and advocated for the orthodox religious educations by adhering to the religious and educational philosophy of Shah Wali Allah. It attempts at evaluating the socio-political circumstance of South Asia which became the rationale of this movement and identifies the major historical landmarks of this movement during the British Raj in India. It examines the factors which helped Deoband school of thought emerge to be one of the dominant sect of Islam. The paper however argues that although the Deoband theologians were severe critics of British imperialism and its initiatives towards modernization of Indian society and culture, yet they adopted British bureaucratic setup for the educational advancements, and gradually got convinced to be the part of democratic process demonstrate the political strength of South Asian Muslims. The methodology employed in the discourse is descriptive, analytical, and normative.
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Ernst, Carl W. "Reconfiguring South Asian Islam: From the 18th to the 19th Century." Comparative Islamic Studies 5, no. 2 (November 3, 2011): 247–72. http://dx.doi.org/10.1558/cis.v5i2.247.

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Distinctive shifts in the character of South Asian Islamic culture took place between eighteenth and nineteenth centuries. This article tracks these changes through two notable examples, Ghulam ‘Ali Azad Bilgrami (d. 1786) and Hajji Imdad Allah Muhajir Makki (d. 1899). Analysis of writings by and about these two figures demonstrates shifting models of what it meant to be a South Asian Muslim intellectual. The confident cosmopolitanism of Bilgrami, on the cusp of the British colonial conquest, yields to a much more defensive posture in Hajji Imdad Allah, who was indeed engaged in resistance against the ultimately victorious British rule. Loss of traditional Muslim patronage coincided with the decline of philosophical traditions and interest in Hindu culture, along with the rise of the scriptural reformism typified by the Deoband school, which addressed a broader Muslim public. The relatively short time during which these changes occurred emphasizes the significant cultural gap between the pre- and post-colonial periods of South Asian Islam.
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Rehman, Mr Fida ur, and Mr Hashmat Ullah Khan. "The Role of Educational Institutions in Islamization, Social Reformation and National Integration in Pakistan." Journal of Religious Studies I, no. II (June 15, 2018): 16–31. http://dx.doi.org/10.33195/uochjrs-v1i2592018.

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Education is the key to a living and dynamic human civilization based on human creativity and productivity. Uniformity in curriculum provides a well-defined and unambiguous goal and it leads toward national integration and social cohesion. Consequently, the potential and competence of the individuals are utilized in a desired and productive manner without a slightest deviation from the defined goal. Pakistan inherited two diverse educational approaches with its inception known as AlÊga’rh and Deoband approaches, commonly known as school and Madrassa educational systems. The aim and objective of both the approaches were to educate and groom the Muslims of the sub-continent in religious and modern scientific education and to preserve the rich values and traditions of Muslim civilization from the onslaught of colonial powers. Undoubtedly, both approaches followed their initial philosophies with zeal and zest. Unfortunately, with the passage of time both the approaches have been deviating from the aims and objectives due to certain unavoidable political, social and economic factors. One is blindly following the footsteps of Western philosophy of education mainly based on materialism and the other has closed its eyes from the growing religious challenges posed by various dynamics and entirely engaged in provision of sect-based education. Consequently, the outcomes are intellectual stagnation, moral degradation, no sense of responsibility and detachment from values and traditions of Muslim civilization. A grievous gap has been widening between the followers of both approaches rapidly that causes national disintegration as well as social disorder and instability. Moreover, Muslim civilization has stopped growing and inspiring others. An attempt has been made in this paper to study and analyze both the educational approaches critically and objectively and to explore a feasible and productive way out and to fill the gap. Keywords: Pakistan, Educational Reformation, Deformation, Islam
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Che Age, Ahmad Zulkernain, and Saadan Man. "METODOLOGI HUKUM ISLAM MENURUT ALIRAN DEOBANDI DI MALAYSIA Islamic Jurisprudence Methodology: An Analysis of Deobandi School in Malaysia." Jurnal Fiqh 21, no. 1 (June 30, 2024): 65–122. http://dx.doi.org/10.22452/fiqh.vol21no1.3.

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The significant influence of Deobandi scholars, known for their expertise in Hadith and the Quran, raises the question of what legal methodology is adhered to by the scholars of this school. A comprehensive legal methodology typically consists of uṣūl al-fiqh, qawā’id al-fiqhiyyah and maqāṣid al-syāri’ah. Today, the community has witnessed the rejection by some of these scholars by some of these scholars towards local practices such as maulīd ar-rasūl, tahlil and so on. This study has several importance implications, serving as a reference for future researchers, JAKIM, the State Department of Islamic Religion, and graduates of the Deobandi school itself. This study took the form of a qualitative study and involved interviews with nine Deobandi respondents. The results indicate that the Deobandi school does not employ a complete legal methodology, and there is inconsistency among the respondents when applying the legal methodology in the absence of the Qur'an and Hadith. These suggests that, maqāṣid al-syāri’ah is largely overlooked by the majority of the respondents.
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7

Ali, Kausar, and Huang Minxing. "Muslims preaching movements in British-India: An appraisal of the Tablighi Jamaat and its competitors." Liberal Arts and Social Sciences International Journal (LASSIJ) 5, no. 1 (June 21, 2021): 356–71. http://dx.doi.org/10.47264/idea.lassij/5.1.23.

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The article examines emergence of the Tablighi Jamaat (henceforth TJ) in colonial India. It discusses the emergence of Tablighi Jamaat in light of the proselytizing (Tablighi) competition among various Islamic schools that emerged soon after the failure of the 1857 war. This article answers the question of why Maulana Ilyas founded the TJ in undivided India? This study aims to understand the emergence of the TJ in light of the deprivation and Maududian theory of Islamic revivalism. The discussion is based on qualitative analysis of the existing secondary sources in the form of books, research articles, and reports, etc. This study finds that TJ was founded because several Tablighi Jamaats belonged to different Islamic sects during British rule, responded to the challenges of the Muslim community. The Deobandi, Barailvi, Ahl-i-Hadith, and Shi’a Muslims established their proselytizing societies. This study concludes that the Deobandi Tablighi Jamaat emerged not only in response to the anti-Islamic campaigns of Hindus and Christians. The TJ was also founded in response to the preaching struggles of other Islamic schools in the British Raj. It is recommended that the TJ works to implement the Deobandi version of Islam in the world should be further studied
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8

Gribanova, Valentina. "On the Question of the Trends in the Development of Islam in South Africa." ISTORIYA 13, no. 3 (113) (2022): 0. http://dx.doi.org/10.18254/s207987840020261-6.

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The article discusses the ways of penetration of Islam into South Africa and the forces that played a significant role in its spread in this territory. The development of reformist tendencies in South African Islam during the second half of the 20th century is analyzed. It is noted that although in South Africa there were supporters of progressive trends in the reform of Islam, their number was minimal. There were significantly more adherents of the conservative trend in Islam. The special role of the Deobandi school and the Tablighi Jamaat movement among the supporters of the conservative direction is noted. A review of Muslim organizations that were actively created during the 20th century is given. These organizations were aimed at strengthening Islam in South African society and increasing the number of believers. The strengthening of the role of tarikats — Muslim spiritual orders, in the religious life of South African Muslims from the end of the 20th century is noted. The role of Islamic education, which has been increasing its importance in South Africa in recent decades, is emphasized.
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Hamza, Muhammad, and Saima Shams. "Religious Sectarianism Destroying the Peaceful Image of Islamic Country: A Case Study of Pakistan." TARBIYA: Journal of Education in Muslim Society 6, no. 2 (May 5, 2020): 220–32. http://dx.doi.org/10.15408/tjems.v6i2.14961.

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AbstractReligious harmony considers good for the development of any sovereign country, in which different schools of thoughts/sects play a vital role in society. Some namely scholars in different religious sects of Islam such as Sunni (Wahhabi, Deobandi, Ahl-e-Hadith and Baralvi) Shia are involving in supporting of sectarianism violence and also destroying the peaceful image of the country from last three decades. Sectarianism conflict is a big hindrance for the development of religious affairs and economy of the country. This study will highlight the role of religious sects and effects on the natives of the country. How sectarianisms destroyed the peaceful image of Pakistan in the world under the shadows of Islam. This cross sectional study of Three month duration which conducted from the present and pass out students of modern educational institutions and religious Madrassa from Punjab, Khyber Pakhtunkhawa, Sindh, Baluchistan and Azad Jammu & Kashmir. For better results of the study, 400 respondents (male and female) selected and analyzed data. As per survey results and primary findings, sectarianism is a bad curse which destroyed the gross-roots of the natives of country religiously, economically and politically for last many years.AbstrakKerukunan umat beragama dianggap baik bagi perkembangan negara berdaulat, berbagai aliran pemikiran/sekte berperan penting dalam kehidupan masyarakat. Sehingga ada beberapa cendikiawan yang berbeda seperti Sunni (Wahhabi, Deobandi, Ahl-e-Hadits dan Baralvi) Syiah terlibat dalam mendukung kekerasan sektarianisme yang menghancurkan citra damai negara dari tiga dekade terakhir. Konflik sektarianisme adalah penghalang besar bagi perkembangan urusan agama dan ekonomi negara. Studi ini akan menyoroti peran sekte dan efek agama pada penduduk asli negara itu. Bagaimana sektarianisme menghancurkan citra damai Pakistan di dunia di bawah bayang-bayang Islam. Studi cross sectional ini berdurasi tiga bulan yang dilakukan dari sekarang dan lulus siswa dari lembaga pendidikan modern dan madrasah agama dari Punjab, Khyber Pakhtunkhawa, Sindh, Baluchistan dan Azad Jammu & Kashmir. Untuk hasil penelitian yang lebih baik, 400 responden (pria dan wanita) memilih dan menganalisis data. Sesuai hasil survei dan temuan utama, sektarianisme adalah kutukan buruk yang menghancurkan akar-akar kasar penduduk asli negara secara agama, ekonomi dan politik selama beberapa tahun terakhir.How to Cite: Hamza, M., Shams, S. (2019). Religious Sectarianism Destroying the Peaceful Image of Islamic Country: A Case Study of Pakistan. TARBIYA: Journal of Education in Muslim Society, 6(2), 220-232. doi:10.15408/tjems.v6i2.14961.
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Hassan Farosh, Abzahir Khan, and Muhammad Adil. "An Introductory Study of Imdad ul-Fatawa of Hazrat Mulana Ashraf Ali Thanvi." Al-Idah 40, - 2 (December 19, 2022). http://dx.doi.org/10.37556/al-idah.040.02.0810.

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Mulana Ashraf Ali Thanvi (1280-1302 AH) was a prominent scholar of Deoband school of thought. His services for Islam is unforgettable. He wrote 800 books in his life. He was a great Sufi/saintly figure of his time with a command over Islamic jurisprudence. He compiled valuable fatawa named "Imdad ul-Fatawa”. In this fatawa he has discussed different fields of fiqh, Imdad ul-Fatawa a well-known book of fatwa in Deoband School of thought. The writing style and analysis of the above-mentioned book has been discussed here.
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Books on the topic "Deoband School (Islam)"

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Devband, Dārulʻulūm. Deoband School (Islam). New Delhi: Library of Congress Office, 2002.

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Okarvi, Kaukab Noorani. Deoband to Bareilly: The truth. Lahore: Zia-ul-Qurʼaan Publications, 1996.

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Salafī, ʻAbdulvadūd Ṣiddīqī. ʻUlamāʼe Devband kī sharīʻat va t̤arīqat. Kalyān, Z̤ilaʻ Thānah, Mahārāshṭar: Dāʼirah al-Baḥūs̲-i al-Salafīyah, 1998.

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T̤ayyib, Muḥammad. ʻUlamā-yi Devband kā dīnī ruk̲h̲ aur maslakī mizāj. Devband: Shuʻbah-yi Nashr o Ishāʻat, Dārulʻulūm, Devband, 1996.

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Muḥammad, T̤ayyib. ʻUlamā-yi Devband kā dīnī ruk̲h̲ aur maslakī mizāj. Devband: Shuʻbah-yi Nashr o Ishāʻat, Dārulʻulūm, Devband, 1996.

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Niẓāmī, Mushtāq Aḥmad. Devband kī k̲h̲ānah talāshī. Illahābād: Maktabah-yi Pasbān, 1985.

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Murādābādī, Shāh ʻAbdulʻazīz Muḥaddis̲. al- Devbandiyat. Mubārakpūr, Aʻẓamgaṛh: al-Majmaʻulmiṣbāḥī, Jāmiʻah Ashrafīyah, 1997.

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Nuʻmānī, Muḥammad Manẓūr. Fatūḥāt-i Nuʻmāniyyah: Devbandī, Barelvī tanāzʻa ... Bahāvalpūr: Anjuman-i Irshādulmuslimīn, 2002.

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Metcalf, Barbara Daly. Islamic revival in British India: Deoband, 1860-1900. New Delhi: Oxford University Press, 2002.

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K̲h̲ān̲, Aḥmad Raz̤ā. al- Istimdād: ʻalā ajyād al-irtidād. Barailī Sharīf: Qādirī Buk Ḍipo, 1986.

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Book chapters on the topic "Deoband School (Islam)"

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Ingram, Brannon. "Deoband School." In Islam, Judaism, and Zoroastrianism, 208–13. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_802.

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Balci, Bayram. "South Asia’s Influence on the Revival of Islam in Central Asia." In Islam in Central Asia and the Caucasus Since the Fall of the Soviet Union, translated by Gregory Elliott, 131–56. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190917272.003.0006.

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Several centuries old, the relationships between contemporary Central Asia and South Asia—mainly the Indian subcontinent—have been consolidated through the Moghul dynasty, founded by Central Asian conquerors. After a long period of non-relations between the two regions, the collapse of the Soviet Union permitted new Islamic exchanges between Central Asia and India, Pakistan and Bangladesh. This new Islamic link is mainly the work of a very influential and transnational organization, called Jama’at al Tabligh. Its members work for the diffusion of faith and piety in their country, promoting an Islam influenced by the Deoband school of India.
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Ahmad Parray, Tauseef. "Nineteenth- and Twentieth-Century Muslim Intellectuals on Islam–Democracy Compatibility." In Islam and Democracy in the 21st Century, 135—C4.N190. Oxford University PressDelhi, 2023. http://dx.doi.org/10.1093/oso/9789391050337.003.0005.

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Abstract This chapter deliberates on Islam and democracy reconciliation in the light of the views of some prominent modern pioneering South Asian Muslim intellectuals, namely Muhammad Iqbal (d. 1938), Abul Kalam Azad (d. 1958), Syed Abu’l ‘Ala Mawdudi (d. 1979), Fazlur Rahman (d. 1988), and Amin Ahsan Islahi (d. 1997). This is followed by a brief assessment of the views of scholars of Traditionalist bent, especially belonging to ‘Deoband’ school of thought, including Mawlana Ashraf ‘Ali Thanawi (d. 1943), Mufti Shabbir Ahmad ‘Uthmani (d. 1949), Mufti Muhammad Shafi (d. 1976), and Qari Muhammad Tayyib (d. 1983) and those belonging to the Ahl Al-Sunnah wa Al-Jama‘ah (the mainstream Muslim stance on things Quranic) like Abdul Majid Daryabadi (d. 1977).
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Moosa, Ebrahim. "A Novice." In What Is a Madrasa?, 14–30. University of North Carolina Press, 2015. http://dx.doi.org/10.5149/northcarolina/9781469620138.003.0002.

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In this chapter, the author reflects on his six years of stay in the madrasas of India and how the experience has shaped his view of Islam as both an intellectual tradition and a practice. After pursuing journalism, political activism, and academia, the author found a deeper appreciation of his complex formation in the madrasas. He says that the decision to study in India began with a crisis of faith precipitated by an attack on his religion in high school in Cape Town, South Africa. He also comments on the hostility some Christians harbor toward Muslims before discussing his time with a group called the Tablighi Jama'at, the Madrasa Sabilur Rashad in Bangalore, and Darul Uloom Deoband, along with his study of fiqh or Shari'a as part of the madrasa curriculum.
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Abou Zahab, Mariam. "The SSP." In Pakistan, 79–98. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197534595.003.0006.

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This chapter investigates “sectarianism” in the context of Pakistan. Sectarianism denotes the conflict between the Sunni and Shia communities, which make up about 80 and 20 percent of the population. South Asia has a long tradition of sectarian violence between Sunni and Shia Muslims, especially in the form of isolated incidents during the Muharram processions. The chapter highlights the latent tensions between Sunni and Shia that were intensified by the Islamization policy introduced during the rule of General Zia-ul Haq. The Islamization policy was an approach based on a narrow interpretation of Hanafi Sunni Islam and favored the Deobandi school of thought.
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Conference papers on the topic "Deoband School (Islam)"

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MAȚOI, Ecaterina. "TEHREEK-E-LABBAIK PAKISTAN (TLP): A RISING EXTREMIST FORCE, OR JUST THE TIP OFA LARGER RADICALISED ICEBERG IN THE AFPAK REGION?" In SCIENTIFIC RESEARCH AND EDUCATION IN THE AIR FORCE. Publishing House of “Henri Coanda” Air Force Academy, 2022. http://dx.doi.org/10.19062/2247-3173.2021.22.26.

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As if Afghanistan’s recent takeover by the Taliban was not a sufficiently significant development in the AfPak region, reports indicate that Pakistan’s largest sect, the Barelvi, becomes increasingly militant and aggressive by the day. Since another important movement for the history of Pakistan - the Deobandi - has generally dominated the violence scene in Pakistan starting with the Soviet invasion of Afghanistan, this trend within the Barelvis is a rather new one, and deserves extensive attention keeping in mind the recent regional developments. Taking a brief look at the history of the region to identify possible causes that may underlie the radicalization of the Tehreek-e-Labbaik Pakistan group, it is noticeable that emergence of Barelvi and Deobandi sects in the first part of 19th century was part of a larger movement to revive Islam in the Northern part of India, but in different manners: while the Deobandi kept close to the Hanafi Sunni teachings in a strictly manner, the Barelvi sect – developed itself mostly on a Sufi legacy, as part of a larger Folk Islam inherited from the Mughal Empire, despite being itself affiliated with the Hanafi school. The differences between the two movements became critical from a political, security and social point of view, especially after the division of British India in 1947, into two states: a Muslim one – present day Pakistan, and a Hindu one - present day India, of which, the first, became the state entity that encompassed both Hanafi revivalist movements, Deobandi and Barelvi. Therefore, this research is aiming to analyse the history of Barelvi movement starting with the British Raj, the way in which Pakistan was established as a state and the problems that arose with the partition of the former British colony, the very Islamic essence of the new established state, and the potential for destabilization of Barelvi organisations in an already prone to conflict area. Consequently, the current research aims to identify the patterns of latest developments in Pakistan, their historical roots and causes, main actors active in religious, political and military fields in this important state-actor from the AfPak region, in order to project Barelvi recent in a defined environment, mainly by using a historical approach.
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