Deoband movement

Mahmud Hasan Deobandi (also known as Shaykh al-Hind; 1851–1920) was an Indian Muslim scholar and an activist of the Hasan served as the principal of the Darul Uloom Deoband and founded organisations such as the Jamiatul Ansar and the Nizaratul Maarif. He wrote a translation of the Adilla-e-Kāmilah, Īzah al-adillah, Ahsan al-Qirā and Al-Jahd al-Muqill. He taught Hasan was a staunch opponent of the Early life [ ] Main article: Hasan's students number in thousands. Literary works [ ] The translation of the Quran [ ] Hasan wrote an interlinear translation of the Quran in Tafsir-e-Usmāni. Al-Abwāb wa Al-Tarājim li al-Bukhāri [ ] Hasan taught al-abwāb wa al-tarājim li al-Bukhāri ( transl. An Explanation of the Chapter Headings of Imam Bukhari's Sahih) and spreads over 52 pages. Adilla-e-Kāmilah [ ] As the Adilla-e-Kāmilah ( transl. The Perfect Argument), promising that, "if you answer these questions, we shall give you twenty rupees per answer." Īzah al-Adillah [ ] After Mahmud Hasan's Adilla-e-Kāmilah, an Ahl-i Hadith scholar Ahmad Hasan Amrohwi wrote Misbāh al-Adillah ( transl. A Lantern to the Argument) in response to Adilla-e-Kāmilah. Izāh al-Adillah ( transl. Elucidation of the Argument); a commentary on his earlier work Adilla-e-Kāmilah. Ahsan al-Qirā [ ] Hasan has discussed the permissibility of Awthaq al-'Urā ( transl. The Strongest Ring) from the perspective of the Gangohi's work received criticism from the Ahsan al-Qirā fī Tawzīḥ Awthaq al-'Urā ( transl. The Best Disco...

There was a sense of loss of power among educated and elite Muslims of India. This happened mainly because of- • Transfer of power from Mughals to British, and • Replacement of Persian by English as the language of employment and advancement in the new bureaucracy. Farazis Movement • It arose among the peasants of early 19th century Bengal, it advocated return to pure Islam . • They followed the teachings of Shah Walliullah of Delhi (1703-63) who had, a century earlier, talked about regaining purity of Islam and objected to infiltration of non-Islamic customs among Muslims. • Founding leader of the Farazis, Shariat Ullah (1781-1839) preached religious purification and advocated return to the faraiz, i.e. obligatory duties of Islam. He also preached tawhid or monotheism . • Another movement which arose among Muslims of Bengal was the Tariqah-i-Muhammadiyah under the leadership of Titu Mir who was initiated by Sayyid Ahmad Barelwi . This movement also talked about return to past purity . • Another movement which was more concerned about the decline in power of the ulema class (Muslim priestly class) arose at Deoband in the United Provinces. • Delhi School of Islamic Thought was derived from the Delhi College (currently Zakir Husain College) which had begun imparting a parallel education – Islamic as well as English. • Beginning 1830s, the college helped to foster a modern consciousness in the Muslim community . • The revolt of 1857 and consequent crackdown by the British for...

• v • t • e Darul Uloom Deoband is an Although Darul Uloom Deoband disseminated orthodox and traditional education among Indian Muslims, yet it advised innovative administrative and structural strategies to appeal to the common masses. Fund raising from the common public instead of engaging elitist social segment, organizing the curricula, academic and administrative paraphernalia replicating the English bureaucratic model, and adopting Background [ ] Foundation [ ] Al Qasim in 1928 The British response to the The Deoband Madrassah Movement: Countercultural Trends and Tendencies states that one madrasa was not enough to fulfil the founders goal of preserving and protecting Muslim culture in India, they consequently founded many others on same pattern in the Vision and Objectives [ ] Al Qasim in 1928 In the Muslim world, Darul Uloom Deoband has been a pragmatic example of religious intellectual manifestation, knowledge production and political struggle against the oppressor and imperialist forces. This statement by Muhajir Makki shows how deeply the religious leadership of the Indian Muslims felt about Muslims predicament and survival of their religio-cultural entity. They were looking for a way to preserve Islamic values and culture and to uplift their socio-political status by empowering them through knowledge, which they found they could do by establishing a Deoband seminary. New Strategies and Trends [ ] The Darul Uloom Deoband was established to impart traditional reli...

The main entrance to the campus of the Darul Uloom seminary in Deoband, India, where the Deobandi strain of Islam was founded in the 19th century. Among its more recent adherents are the Taliban. Lauren Frayer/NPR DEOBAND, India — Hundreds of young men in crisp white tunics and skullcaps sit cross-legged in classrooms ringed with porticoes, poring over Islamic texts. From a marble minaret above them, a dozen voices wail Quranic verse in unison. They start and stop in rounds, echoing like a canon across an otherwise scruffy landscape of rickshaws, tea stalls and open sewers. This is where the Taliban's ideology was founded. It's not Afghanistan; nor is it the Middle East. It's not even a Muslim-majority country. It's a small town in India about 100 miles north of the capital, New Delhi. More than 150 years ago, this is where Muslim scholars started a seminary that also became entwined in the politics of that era. The "The British have taken over. The Muslim glory has faded away. So there comes a kind of state of despondency within the Muslims," says Classrooms on the campus of the Darul Uloom seminary in Deoband, India. This is where, in the 19th century, Muslim scholars founded the Deobandi school of Islam — which was later adopted by the Taliban. Lauren Frayer/NPR hide caption toggle caption Lauren Frayer/NPR The Taliban's roots are actually in a Hindu-majority country The late founder of the Taliban, Mullah Mohammad Omar, graduated from a Deobandi seminary in Pakistan, a...

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This section does not Please help ( October 2020) ( On 8 May 1876, a "Fair for God-Consciousness" was held at Chandapur village, near Shahjahanpur (U. P.), under the auspices of the local Zamindar, In the gathering of 8 May of the current year (1876), Muhammad Qasim gave a lecture and stated the merits of Islam. The Padre Sahib explained the Trinity in a strange manner, saying that in a line are found three attributes: length, breadth and depth, and thus Trinity is proven in every way. The said Maulawi Sahib confuted it promptly. Then, while the Padre Sahib and the Maulawi Sahib were debating regarding the speech, the meeting broke up, and in the vicinity and on all sides arose the outcry that the Muslims had won. Wherever a religious divine of Islam stood, thousands of men would gather around him. In the meeting of the first day, the Christians did not reply to the objections raised by the followers of Islam, while the Muslims replied the Christians word by word and won. Political and revolutionary activities [ ] He participated in the Indian Rebellion of 1857 in the Establishment of Islamic schools [ ] See also: He established He conformed to the His greatest achievement was the revival of an educational movement for the renaissance of religious sciences in India and the creation of guiding principles for the madaris (schools). Under his attention and supervision, madaris were established in areas such as Thanabhavan, Galautti, Under Muhammad Qasim Nanautvi's guidance, t...

When the Afghan Taliban emerged into the international spotlight at the end of the twentieth century, no image was more central than what seemed to be their rigid and repressive control of individual behavior justified in the name of Islam. They set standards of dress and public behavior that were particularly extreme in relation to women, limiting their movement in public space and their employment outside the home. They enforced their decrees through public corporal punishment. Their image was further damaged, particularly after the bombings of the East African American embassies in 1998, when they emerged as the “hosts” of Osama Bin Laden and other “Arab Afghans” associated with him. 1 I am grateful to Muhammad Khalid Masud, Academic Director, and Peter van der Veer, Co-Director, who invited me to give the annual lecture of the Institute for the Study of Islam in the Modern World, Leiden University, 23 November 2001. This essay is based on the lecture I gave on that occasion. Many commentators described the Taliban by generic, catch-all phrases like “fanatic,”“medieval,” and “fundamentalist.” 2 An example of the typically imprecise discussion of “deobandism” is: “a sect that propagates…a belief that has inspired modern revivals of Islamic fundamentalism.” John F. Burns, “Adding Demands, Afghan Leaders Show Little Willingness to Give Up Bin Laden.” The New York Times, 19 September 2001. The Taliban identified themselves, however, as part of a Sunni school of thought that...