To see the other types of publications on this topic, follow the link: Deoband School (Islam).
Journal articles on the topic 'Deoband School (Islam)'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 15 journal articles for your research on the topic 'Deoband School (Islam).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
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.
Full textAbstract:
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.
5
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.
Full textAbstract:
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
6
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.
Full textAbstract:
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.
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.
Full textAbstract:
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
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.
Full textAbstract:
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.
9
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.
Full textAbstract:
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.
10
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.
Full textAbstract:
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.
11
DR. MUHAMMAD NAVEED AKHTAR. "DARUL ULUM DEOBAND: PRESERVING RELIGIOUS AND CULTURAL INTEGRITY OF SOUTH ASIAN MUSLIMS THROUGH STRUCTURAL AND STRATEGIC INNOVATIONS." Hamdard Islamicus 45, no. 3 (September 30, 2022). http://dx.doi.org/10.57144/hi.v45i3.326.
Full textAbstract:
The end of Mughal Empire in the wake of War of Independence 1857 left the Muslim community of South Asia political orphans; desperately facing religious and cultural assaults, political as well as economic victimization and marginalization under British Raj. At this time of vulnerability of the Muslim society, it was the educational institutions established by Muslim ideologues which took up the task of strengthening, reforming and revitalizing the Muslim society to cope with the challenges pushing them down to the bottom, they also helped them regain the lost confidence and integrity. These institutions were not merely educational bodies but the movements endeavoring for Muslim renaissance in South Asia. Among them, one was Darul Ulum Deoband which, from its inception to date, played a historic role in confronting the politico-cultural challenges to the South Asian Muslims by adopting dynamic political strategies and accommodating modern structural innovative modifications in the institutions. This, indeed, helped it be a popular movement and achieve its objectives. The present paper goes into some of important historical developments such as: socio-political circumstances which led to the origination of madrasah Deoband, lofty vision and objectives envisaged by its founders, administration of educational-cum-institutional paraphernalia, nationalist stance and struggle for freedom carried out by the Deobandi veterans, strategies and policies it adopted to deal with political challenges faced by the Indian Muslims during British Raj and after partition of India. It explores and discusses the factors which helped this school of thought be popular and become one of the major sects of Islam. Moreover, it also brings in the much debated issue of its stance on jihad, militant struggle and terrorism. By bringing to light the historical developments, vision of its founders, objectives they determined to achieve and strategies they devised to tackle the challenges, the paper argues that the main concern of Darul Ulum Deoband’s activities was and has been to preserve the Muslim culture in South Asia and to restore the confidence of the Muslim community which they lost after the First War of Independence in 1857 and decline of Mughal Empire, and the modernist and innovative strategies it adopted to achieve its objectives, despite the criticism from within and outside, led to it emerging as one of the dominant sects of Islam.
12
Ali, Mr Waqar, Dr Arshad Khan Bangash, and Dr Muhammad Kaleem. "The Perspective of Deobandi Ulema Regarding the Economic Empowerment of Women." Journal of Religious Studies, Vol. I, Issue: I, December 15, 2017, 26–42. http://dx.doi.org/10.33195/uochjrs-v1i1402017.
Full textAbstract:
The main purpose of the study is to explore the ‘Perception of Deobandi Ulema Regarding Women’s Economic Empowerment’, which is closely associated with their educational and political empowerment. The study also aims to comprehend women’s family and reproductive rights as they are closely linked to economic empowerment. Target population of the present study included those who are teaching in Deobandi Madrassa’h, with eight years’ religious education of ‘Dars-e-Nizami’. A sample size of twenty-five respondents was selected through purposive sampling technique. Among these twenty-five respondents, ten respondents were taken from rural Mardan and ten were taken from urban Peshawar. While five female Ulema from rural Mardan trained in Deobandi school of thought were also interviewed to learn about their perceptions regarding women’s economic empowerment. The nature of the study was qualitative and an interview guide was used for data collection. The major findings highlighted that most of Deobandi Ulema from rural area were not in favor of economic empowerment of women. Some of them gave conditional approval to women’s education and employment but in segregated institutions. Concept of empowerment was negatively perceived by most of rural areas Ulema. Almost all of the Ulema from urban Peshawar were supportive of women’s equal access to employment, income, education and medical treatment. They considered due share of women in property, a compulsory Islamic principle, which provided opportunities to women to take part in decision making in crucial economic and socio-culture matters within the family setup. However, majority of the respondents thought women’s freedom to go shopping or employment was against the teachings of Islam. It is suggested, on the basis of the findings, that religious values and ideas, which are based upon the true teachings of Islam, should be propagated and applied in true spirit through legislation and education. This will help reduce irrational behavior towards women. Key words: Deoband, Women’s , Ulema, Parda'h, Islam, Pashtun
13
Abzahir Khan, Muhammad Ayub Anwar, and Huma Gul. "Academic Curriculum of Universities and Madrasas in perspective of Islam and modern era." Al-Idah 41, - 2 (January 7, 2024). http://dx.doi.org/10.37556/al-idah.041.02.0886.
Full textAbstract:
Education plays a key role in every society. The educational institutions make societies and learn culture and value to every person of the society. When education is strong in a country the nation will be strong. The society uses school as its agent of socialization. The system of education then devices curriculum to provide desirable experiences. The curriculum reflects an educational system of a country so curriculum is directly related to culture, value and civilization of every country and society. Islam has a clear and comprehensive idea about the curriculum. When the British took over in the sub-continent they establish new institutions in the education arena and turned English as a medium of instruction in lieu of persion language.in the face of such circumstances the Muslims scholar realized to set up a purely Islamic Madrasa in Deoband in order to safeguard the religious entity of the Muslims and some Muslims leaders laid the the foundation of Aligarh college so that the economic plight of Muslims could be ameliorated.
A dualism in our education system took here which resulted in our educational and philosophical dispersion. It is, therefore, the need of the hour to revisit the educational curriculum of all the universities and religious institutions (Madares) and to set a third educational model. I write the main theme about the about the curriculum of our universities and madares in the perspective of Islamic view and its importance and contemporary era.
14
Naji, Mohammad Amin. "The Role of Tablighi Jamâ’’at (Society of Preachers) in the Expansion of Deobandi Mindset." International journal of health sciences, October 18, 2022, 48116–27. http://dx.doi.org/10.53730/ijhs.v6ns7.13439.
Full textAbstract:
The present study investigates the role of Tablighi Jamâ’at (society of preachers) in expanding the Deobandi Mindset. The study uses a descriptive-analytical method based on library research. The investigations indicated that although the Deobandi scholars have somewhat succeeded in the education of Indian Muslim elites in the middle of Deobandi’s intellectual life, they failed in reviving the spirit of faith amongst the Muslims and could not accomplish their objective of restoring the authority of Hanafi Islam. Based thereon, some individuals educated in Deobandi’s house of science (Dar Al-Olûm) decided to step on a corrective path to revitalize Islam. Elyâs Akhtar started his preaching-corrective movement to promote the Deobandi mindset, the promulgation of which, as viewed by Mohammad Elyâs, needed taking the path of a correctional movement. It had to be a movement capable of telegraphing the mission of Deobandi science house’s sheikhs to the most distant places around the globe. Mohammad Elyâs Kandehlavi did not believe in the educating of the elites in line with his sheikhs’ movement, and, establishing a mobile school, he endeavored to spread Deobandi teachings to all the Muslim social classes.
15
Dr. Surriya Shahab. "HISTORY AND BACKGROUND OF MADRASSAH EDUCATION IN PAKISTAN." Pakistan Journal of International Affairs 4, no. 4 (December 10, 2021). http://dx.doi.org/10.52337/pjia.v4i4.333.
Full textAbstract:
Pakistan has been traditional and modern education systems since its inception. The traditional education system or traditional Islamic schools which are called Madaris (Madrassahs) have been growing rapidly since 1980s during the Soviet intervention into Afghanistan and Imam Khumeni Revolution in Iran. The madaris have been influenced by the wave of Islamic fundamentalism from Iran and Afghanistan. After the Taliban Government in Afghanistan in late 1990s, the Deoband Madaris in Pakistan came gradually under the sway of the anti-West Taliban Movement. In 2000, there are more than 50,000 Madrassahs in Pakistan but only 4,350 were registered. The history of Madrassahs education in Pakistan has been originated by the advent of Islam and Arabic culture to India with conquering of Sindh by Muhammad bin Qasim in 712 A.D. After the formation of Muslim rule at Delhi in 1208 A.D., a quarter of Indian-subcontinent population had converted to Islam over the next five centuries and Madrassahs were established in India. Those madaris had been providing education among Muslims of India from 1208 A. D. to 1757 A. D. till the British power in India. The Madrassahs in Pakistan are alleged to be nurseries to produce religious extremists. The purpose of this paper is to highlight the history and the changing pattern of Madrassahs Education in Pakistan. The paper is also examining the socio-political framework of Pakistan under which the Madrassahs are working.