Editing Deobandi movement (section)

==Beliefs==
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 [[Shah Ismail Dehlvi|Ismail Dehlawi]] (26 April, 1779 – 6 May, 1831).<ref name=":4" /><ref name="britannica">[https://www.britannica.com/biography/Ranjit-Singh-Sikh-maharaja Profile of Sikh ruler Ranjit Singh on Encyclopedia Britannica] Retrieved 16 August 2018</ref><ref name="GoogleBooks">[https://books.google.com/books?id=LFaIp-8BEDoC&dq=shah+ismail+shaheed&pg=PT4 Profile of Dehlvi on books.google.com website] Retrieved 16 August 2018</ref><ref>{{Cite web |last=Sinan Siyech |first=Mohammed |date=4 February 2020 |title=What Makes a Movement Violent: Comparing the Ahle Hadith (Salafists) in India and Pakistan |url=https://www.mei.edu/publications/what-makes-movement-violent-comparing-ahle-hadith-salafists-india-and-pakistan |url-status=live |archive-url=https://web.archive.org/web/20210418223600/https://www.mei.edu/publications/what-makes-movement-violent-comparing-ahle-hadith-salafists-india-and-pakistan |archive-date=18 April 2021 |website=MEI}}</ref> Dehlawi was a contemporary of [[Muhammad ibn Abd al-Wahhab]], and they studied in [[Medina]] under some of the same teachers.<ref>{{Cite web |last=Bokhari |first=Kamran |date=23 November 2021 |title=The Long Shadow of Deobandism in South Asia |url=https://newlinesmag.com/essays/the-long-shadow-of-deobandism-in-south-asia/ |url-status=live |archive-url=https://web.archive.org/web/20211123222852/https://newlinesmag.com/essays/the-long-shadow-of-deobandism-in-south-asia/ |archive-date=23 November 2021 |website=Newslines Magazine}}</ref> [[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."<ref>"History of Darul Uloom Deoband", Vol.1, 1980</ref>

=== Theology ===
Deobandis follow the [[Maturidi]] school of [[Sunni Islam|Sunni]] [[Islamic theology]].<ref name="Spevack 2014 49"/><ref>David Emmanuel Singh, Islamization in Modern South Asia: Deobandi Reform and the Gujjar Response, p 167.</ref><ref name="deoband.org">{{cite web |author=ibnummabd on 19 February 2009 at 6:04 pm |url=http://www.deoband.org/about-2/ |title=About |publisher=Deoband.org |date=2009-02-19 |access-date=29 April 2013 |url-status=dead |archive-url=https://web.archive.org/web/20130921060851/http://www.deoband.org/about-2/ |archive-date=21 September 2013}}</ref> 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]].<ref name="Bruinessen, Stefano Allievi p 100">Martin van Bruinessen, Stefano Allievi, Producing Islamic Knowledge: Transmission and Dissemination in Western Europe, p 100. {{ISBN|1136932860}}</ref>

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.<ref>{{cite book|author=Brannon D. Ingram|title=Revival from Below: The Deoband Movement and Global Islam|url=https://books.google.com/books?id=hkFyDwAAQBAJ|date=2018|publisher=[[University of California Press]]|isbn=9780520970137|page=254}}</ref>

According to Brannon D. Ingram, Deobandis differ from Barelvis on three theological positions.<ref name="kizb3">{{citation |last1=Ingram |first1=Brannon D. |title=Revival from Below: The Deoband Movement and Global Islam |pages=7, 64, 100, 241 |year=2018 |url=https://books.google.com/books?id=GOVvDwAAQBAJ&q=Imkan-i+Kizb |publisher=University of California Press |isbn=978-0520298002}}</ref> Gangohi stated that God has the ability to lie.<ref name="rag2">{{citation |last1=Ingram |first1=Brannon D. |title=Sufis, Scholars and Scapegoats: Rashid Ahmad Gangohi(d. 1905) and the Deobandi Critique of Sufism |journal=The Muslim World |volume=99 |issue=3 |page=484 |year=2009 |url=https://www.academia.edu/282790 |publisher=Blackwell Publishing |doi=10.1111/j.1478-1913.2009.01281.x}}</ref> This doctrine is called ''Imkan-i Kizb''.<ref name="kizb3" /><ref name="rag2" /> According to this doctrine, because God is omnipotent, God is capable of lying.<ref name="kizb3" /> 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.<ref name="kizb3" /><ref name="rag2" /> Gangohi clarifies that although God has the ability to make prophets on "par" with Muhammad, he "would never do so".<ref name="kizb3" />

===Fiqh (Islamic jurisprudence)===
{{Main|Deobandi fiqh}}
Deobandis are strong proponents of the doctrine of ''[[Taqlid]]''.<ref>{{cite book |last=Metcalf |first=Barbara Daly |title=Islamic revival in British India: Deoband, 1860–1900 |publisher=Oxford Univ. Press |year=2002 |isbn=0-19-566049-8 |edition=3rd impression. |location=New Delhi |page=141}}</ref><ref>
{{citation |last=Commins |first=David |title=The Mission and the Kingdom: Wahhabi Power behind the Saudi throne |page=144 |year=2016 |url=https://books.google.com/books?id=kQN6q16dIjAC |publisher=I.B.Tauris |isbn=9781838609528 |quote=That tendency [of reviving the community of believers] emerged in a town north of Delhi called Deoband and it is therefore known as the Deobandi movement. While they shared the Wahhabis' dedication to ritual correctness, their scrupulous adherence to the Hanafi legal school clearly set them apart from the Arabian Hanbalis. |orig-year=2006}}</ref><ref name="Ingram 2018">{{cite book |last=Ingram |first=Brannon D. |url=https://books.google.com/books?id=GOVvDwAAQBAJ |title=Revival from Below: The Deoband Movement and Global Islam |publisher=[[University of California Press]] |year=2018 |isbn=978-0520298002 |location=[[Oakland, California|Oakland]] |lccn=2018014045}}</ref> 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.<ref>Martin Van Bruinessen, Julia Day Howell, Sufism and the 'Modern' in Islam, p 130, {{ISBN|1850438544}}</ref> They themselves claim to be the followers of the Hanafi school.<ref name="Spevack 2014 49">{{cite book |first=Aaron |last=Spevack |title=The Archetypal Sunni Scholar: Law, Theology, and Mysticism in the Synthesis of Al-Bajuri |page=49 |publisher=State University of New York Press |date=2014 |isbn=978-1-4384-5370-5 |url=https://books.google.com/books?id=htx8BAAAQBAJ&q=Hanafi}}</ref><ref>[http://essays.ssrc.org/sept11/essays/metcalf.htm Metcalf, Barabara. ''"Traditionalist" Islamic Activism: Deoband, Tablighis, and Talibs''] {{Webarchive|url=https://web.archive.org/web/20090901024438/http://essays.ssrc.org/sept11/essays/metcalf.htm |date=1 September 2009 }}. "These orientations – "Deobandi," "Barelvi" or "Ahl-i Hadith" – would come to define sectarian divisions among Sunni Muslims of South Asian background to the present."</ref> 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''.<ref>{{cite journal |last=Haque |first=Ziaul |title=Muslim Religious Education in Indo-Pakistan |journal=Islamic Studies |year=1975 |volume=14 |issue=4 |page=284 |publisher=Islamic Research Institute, International Islamic University, Islamabad |quote=The following books and subjects are studied ... Fiqh: Hidayah, Quduri, Nur al-Idah, Sharh-i Waqayah, Kanz al-Daqa'iq}}</ref>

With regard to views on ''Taqlid'', one of their main opposing reformist groups are the [[Ahl-i Hadith|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.<ref>{{cite book |last=Metcalf |first=Barbara Daly |title=Islamic revival in British India : Deoband, 1860–1900 |year=2002 |publisher=Oxford Univ. Press |location=New Delhi |isbn=0-19-566049-8 |page=141 |edition=3rd impression.}}</ref> 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.<ref>{{cite thesis |last=Khan |first=Fareeha |title=Traditionalist Approaches to Shari'ah Reform: Mawlana Ashraf 'Ali Thanawi's Fatwa on Women's Right to Divorce |year=2008 |page=59 |publisher=University of Michigan |quote=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.}}</ref> 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]]''.<ref>{{cite book |last=Zaman |first=Muhammad Qasim |title=The Ulama in Contemporary Islam: Custodians of Change |year=2002 |publisher=Princeton University Press |page=24 |quote=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}}</ref>

=== Hadith ===
{{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 [[Kutub al-Sittah|''Sihah Sittah'']]) are reviewed.<ref>{{cite book |last=Zaman |first=Muhammad Qasim |title=The Ulama in Contemporary Islam: Custodians of Change |year=2002 |publisher=Princeton University Press |page=39 |quote=...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}}</ref>

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 [[Islah|Islamic reform]] movements of the colonial period.<ref name="Luv Puri" /><ref>{{Cite journal |last=Metcalf |first=B.D. |date=2002 |title=Traditionalist' Islamic Activism:Deoband, Tablighis, and Talibs |url=https://hdl.handle.net/1887/10068 |journal=International Institute for the Study of Islam in the Modern World |pages=5–6 |hdl=1887/10068 |via=Leiden University Scholarly Publications}}</ref><ref>{{Cite book |last=L. Esposito |first=John |title=The Oxford encyclopedia of the modern Islamic world Volume 1 |publisher=Oxford University Press |year=1995 |isbn=0-19-509612-6 |location=New York |pages=362 |quote="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..."}}</ref>

=== Sufism ===
{{see also |Persecution of Sufis|Sufi–Salafi relations}}
[[Khalil Ahmad al-Saharanpuri]] outlined the creedal beliefs of Deobandis in his ''[[Al-Muhannad ala al-Mufannad]]'' where he stated that

{{Quote frame|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 [[Suhrawardiyya|Suhrawardi]] masters (Allah be pleased with them all).
— Al-Muhannad 'ala al-Mufannad (Questions One and Two)}}

However, Deobandis are strictly opposed to [[Mawlid|celebrating the birthday]] of the [[Islamic prophet]] [[Muhammad]], the celebration of ''[[Urs]]'', and the [[Mourning of Muharram|''Mourning of Ashura'']].<ref name=":5">{{Cite web |last=Deoband.org |date=2010-07-18 |title=A call to Deobandi-Barelwi unity? Fatwas from two leading Deobandi institutes |url=https://www.deoband.org/2010/07/theology-rulings/a-call-to-deobandi-barelwi-unity-fatwas-from-two-leading-deobandi-institutes/ |access-date=2024-11-04 |website=Deoband.org |language=en-US}}</ref>''<ref name=":6" /><ref name=":7" /><ref name="db" /><ref name="sas" />''
Deobandis also reject the building of structures over graves, [[Ziyarat|visitation to the shrines]] of [[Saints in Islam|Sufi saints]], as well as the practice of loud ''[[Dhikr]], [[Qawwali]], [[Wajd]]'' and ''[[Sama (Sufism)|Sama]] -'' seeing them as too "[[Bid'ah|innovative]]" in nature''.''<ref name=":5" /><ref name=":6">{{cite book |url=https://books.google.com/books?id=0Mx5DQAAQBAJ&pg=PA377 |title=Faith-Based Violence and Deobandi Militancy in Pakistan |publisher=[[Palgrave Macmillan]] |year=2016 |isbn=978-1-349-94965-6 |editor1-last=Syed |editor1-first=Jawad |location=London |page=377 |doi=10.1057/978-1-349-94966-3 |lccn=2016951736 |editor2-last=Pio |editor2-first=Edwina |editor3-last=Kamran |editor3-first=Tahir |editor4-last=Zaidi |editor4-first=Abbas}}</ref><ref name=":7">{{citation |author=Gregory C. Kozlowski |title=Muslim Endowments and Society in British India |date=21 November 1985 |url=https://books.google.com/books?id=CuWLhmn4JmYC&pg=PA76 |page=76 |publisher=CUP Archive |isbn=978-0521259866}}</ref><ref name="db">{{citation |last1=Ingram |first1=Brannon D. |title=Sufis, Scholars and Scapegoats: Rashid Ahmad Gangohi(d. 1905) and the Deobandi Critique of Sufism |url=https://www.academia.edu/282790 |journal=The Muslim World |volume=99 |issue=3 |page=480 |year=2009 |publisher=Blackwell Publishing |doi=10.1111/j.1478-1913.2009.01281.x}}</ref><ref name="sas">{{citation |author=Elizabeth Sirriyeh |title=Sufis and Anti-Sufis: The Defence, Rethinking and Rejection of Sufism in the Modern World |url=https://books.google.com/books?id=U8BmAgAAQBAJ&pg=PA49 |page=49 |year=2014 |publisher=Routledge Curzon |isbn=978-1136812767}}</ref> Deobandis oppose various forms of Tawassul and Istighatha,<ref>{{Cite web |date=2015-01-08 |title=Various Forms of Tawassul and Istighatha and their Rulings |url=https://daruliftaa.com/aqidah-belief/various-forms-of-tawassul-and-istighatha-and-their-rulings/ |access-date=2022-12-28 |website=Darul Iftaa |language=en-GB}}</ref><ref name=":3">{{Cite web |date=2015-02-16 |title=TAWASSUL OR WASEELAH – The Majlis |url=https://themajlis.co.za/questions-and-answers/tawassul-or-waseelah/ |access-date=2024-10-30 |language=en-GB}}</ref> which they label as [[Apostasy in Islam|Kufr]] and [[Shirk (Islam)|Shirk]].<ref name=":3" />

Deoband's curriculum combined the study of [[Islamic holy books|Islamic holy scriptures]] ([[Quran]], [[hadith]] and [[Sharia|law]]) with rational subjects ([[Islamic logic|logic]], [[Islamic philosophy|philosophy]] and [[Islamic attitudes towards science|science]]). At the same time it was hugely Sufi in orientation and affiliated with the [[Chishti Order|Chishti order]].<ref name="Ira M. Lapidus p 626" /> [[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.<ref>{{Cite web |date=2010-09-20 |title=The Silsilahs of Tasawwuf and the Reality of Bay'ah {{!}} IlmGate |url=https://www.ilmgate.org/the-silsilahs-of-tasawwuf-and-the-reality-of-bayah/ |access-date=2022-12-28 |language=en-US}}</ref> [[Ashraf Ali Thanwi]] graduated from Darul Uloom Deoband and was widely considered a preeminent Sufi of modern India.<ref>{{Cite web |date=2018-01-01 |title=Ashraf 'Ali Thanawi's Conception of Islamic Mysticism {{!}} IlmGate |url=https://www.ilmgate.org/ashraf-ali-thanawi%e2%80%99s-conception-of-islamic-mysticism/ |access-date=2022-12-28 |language=en-US}}</ref> 

Founders of the Deobandi school, [[Muhammad Qasim Nanautavi]] and [[Rashid Ahmad Gangohi]], were inspired by the doctrine of [[Shah Waliullah Dehlawi|Shah Waliullah]]<ref name="Jawad Syed et al." /> amongst other sources of inspiration. Gangohi studied under the Sufi shaykh [[Haji Imdadullah Muhajir Makki]], although he differed with his views in many ways.<ref name="BrannonIngram479">{{citation |last1=Ingram |first1=Brannon D. |title=Sufis, Scholars and Scapegoats: Rashid Ahmad Gangohi(d. 1905) and the Deobandi Critique of Sufism |url=https://www.academia.edu/282790 |journal=The Muslim World |volume=99 |issue=3 |page=479 |year=2009 |publisher=Blackwell Publishing |doi=10.1111/j.1478-1913.2009.01281.x}}</ref> 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''.<ref name="db" />

Gangohi opposed the [[Sufi]] doctrine that Muhammad has knowledge of the unseen (''ilm e ghaib'').<ref name="rag">{{citation |last1=Ingram |first1=Brannon D. |title=Sufis, Scholars and Scapegoats: Rashid Ahmad Gangohi(d. 1905) and the Deobandi Critique of Sufism |journal=The Muslim World |volume=99 |issue=3 |page=484 |year=2009 |url=https://www.academia.edu/282790 |publisher=Blackwell Publishing |doi=10.1111/j.1478-1913.2009.01281.x}}</ref><ref name="kizb">{{citation |last1=Ingram |first1=Brannon D. |title=Revival from Below: The Deoband Movement and Global Islam |pages=7, 64, 100, 241 |year=2018 |url=https://books.google.com/books?id=GOVvDwAAQBAJ&q=Imkan-i+Kizb |publisher=University of California Press |isbn=978-0520298002}}</ref> This belief of the Deobandis conflicts with traditional [[Sufi]] views of Muhammad having unparalleled and unequal knowledge that encompasses the unseen realm.<ref name="rag" /><ref name="kizb" /> Gangohi also issued multiple fatwas against the [[Mawlid]] and stated it is an innovation (''bidah''),<ref name="kizb2">{{citation |url=https://books.google.com/books?id=GOVvDwAAQBAJ&q=Imkan-i+Kizb |title=Revival from Below: The Deoband Movement and Global Islam |pages=66 |first1=Brannon D. |last1=Ingram |publisher=University of California Press |isbn=978-0520298002 |year=2018}}</ref> and opposed the practice of standing up in honour of Muhammad during Mawlid.<ref name="kizb2" />

[[Zakariyya Kandhlawi]], noted hadith scholar and Sufi Shaykh of Deobandis, says that, {{blockquote|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."<ref name="aamir">{{cite journal |author1=Amir Bashir |editor1-last=Muhammad Anwar Khan Qasmi |title=Deobandi Sūfi Doctrine: Towards a Comprehensive Understanding of Tasawwuf within the Context of Tawhīd and Sunnah |journal=Islamic Literature Review |date=December 2015 |volume=2 |issue=2 |page=2 |publisher=Deoband Institute of Islamic Thought |location=Deoband |issn=2349-1795}}</ref>}}