Deobandis

Historical Social Research, 2019

gcu.edu.pk

This chapter establishes the case that DMM was the continuation of Shah Waliullah's movement.

2019

: This paper , by using the historical method, qualitative approach, and literature review , describes the history of “ Dar al-Ulum ” ( House of Sciences ) of Deoband in its role and development as an educational, propagation , and political movement of Islam in India. The movement was brought to life from the awareness in the side of the Mughal kingdom in the wake of Islamic decline in the midst of the British colonialism and the Muslim-Hindu conflicts. The figure in focus, especially in the related history of renewing Islamic thought, is Shah Waliyyullah. In Shah Waliyyullah’s thoughts, there are several salient aspects responsible for making the sublime teachings of Islam turn to bad shape, including the change of the system of government or the Caliphate into an absolute monarchy system ; the divisions among Muslims ; and blind imitation (taqlīd) to the interpretations of the past generation of ‘ulamā (Islamic scholars) . Shah Waliyyullah's successor, Sayyid Ahmad Shahid, fo...

Journal of Academic Research for Humanities (JARH) Vol. 2, No. 1 (2020)

The response of South Asian Muslims to the British occupation of India and the socio-cultural and institutional reforms that they induced were manifold. The attempts by the British to inculcate modernism in Indian societies was taken up by the Muslims as a political and cultural challenge. Unlike the Muslim ideologues such as Sir Syed Ahmad Khan (1817-18), who launched Aligarh Movement adopting progressive and loyalist approach, the exponent Deoband Movement showed militant resistance towards British imperialism and by sticking to their religious dogmas attempted to reform the society along with orthodox lines. Yet, they afterwards modernized their educational institutions which appeared to be one of the dominant set of Islam and made seminary second largest religious educational institution in the Muslim World. This paper discusses the formation of Deoband Madrasah, its response and approach towards British imperialism and process of modernization, and its philosophy to reform the Muslim society at time when it was suffering from severe political decline. Furthermore, it gives an evaluation to their conception of composite nationalism, and adherence to coexistence of different religious communities. It also sheds light on its networking with Jamiat Ulema-e Hind and Tablighi Jamaat in the wake which Deoband appeared to be one of great set of Islam. The methodology employed to in the discourse is descriptive, analytical and critical. This undertaking establishes that Darul Ulum Deoband has not merely been an educational institution but mulita-dimensional movement which contributed a lot in provide distinct trends the Muslim society and culture in South Asian

Journal of The Royal Asiatic Society, 2008

2014

The Muslim World, 2009

Taylor and Francis/Routledge

The proliferation of the Deobandi model of religious school has been taken for granted in South Asia, although how its pedagogic method and theological stances are being replicated in Bangladesh has received little academic attention. This paper delves into the replication of the Deobandi model of religious schooling in Bangladesh by describing the replication process in a local Quomi madrasa, which received strong patronage from Deoband at the height of the Islamic revivalist-reformist movements in South Asia. This study reveals that localized versions of Deobandi madrasas in Bangladesh are concerned with the ‘other’ Muslims, that is, Muslims with doctrinal views differing from the Deobandi school of thought. The contestation between the Deobandi interpretation of Islam and the other interpretive Islamic groups within the circle of madrasas suggests that Muslim identity is a matter of contention, with differing points of view from one type of madrasa to another and from one group of ulama to another.