Dar ul-Ulum deodorant tape

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دارالعلوم دیوبند
Dar ul-Ulum deodorant tape
founding 1866
Sponsorship Private
place Deoband , India
ladder Mufti Abul Qasim Nomani
Students approx. 3500 (2004)
Employee over 400
including professors 250
Annual budget approx. 1 million euros (2004)
Website www.darululoom-deoband.com

Dar ul-'Ulum Deoband ( Urdu دارالعلوم دیوبند House of Erudition in Deoband ), or Darul Uloom for short , is an Islamic university founded in 1866 in the small town of Deoband in the Indian state of Uttar Pradesh .

The only Islamic university with a comparable influence is al-Azhar University in Cairo ; Dar ul-'Ulum Deoband is considered to be the second largest theological Islamic center in the world after al-Azhar.

The teachings emanating from there have formed a movement whose followers are usually called Deobandis . The Deobandis themselves reject this designation, they simply call themselves Muslim . The movement has an impact on Muslims in Pakistan and India, Bangladesh , Afghanistan , Malaysia , South Africa and Indonesia. It also has great influence among the Muslims in Britain , who are mostly from South Asia .

Teaching

The views of the Deobandis are considered dogmatic, orthodox and puritanical. A strongly negative attitude towards everything Western, pre-Islamic and non-Islamic can be seen.

Legal theory

The Deobandi movement is Sunni , belongs to the Hanafi school of law , but, unlike the Barelwis in Pakistan , rejects the worship of graves and saints. It stands for a strict and classic interpretation of Sunni-Hanafi Islam and seeks to return to its "roots".

In the course of justice is no taqlid provided compulsory but the Hanafi is followed as a rule. It is believed that all four schools of law (Madhāhib) are legal, according to the opinion of Taqi Usmani and Muhammad ibn Abidin, a layperson who lacks the ability and knowledge to analyze and distinguish between the arguments and evidence should be better off orientate one of the law schools. It is declared as not permissible that someone searches for the “appropriate” judgment between the law schools on the basis of his or her personal wishes. As an example Taqi Usmani into his work Contemporary Fatawa the wudoo ' of the Islamic ritual washing: Bleeding destroy the Wudu, according to the Hanafi, but not the Shafi'i . Merely touching a person of the opposite sex destroys wudu according to the Shafiites, but not the Hanafis, here only with sexual intent. Consequently, a “wishful thinker” would regard his wudu as not destroyed even if the two situations coincide, which is legally questionable. If this judgment is approved, reference is also made to scholars from other schools of law such as the Hanbalites Ibn Taimiyya . It can be said that the Deobandis generally recommend Taqlid. Numerous Deobandis scholars interpret the prohibition of images in Islam very strictly, and photographs are not permitted either.

Orthodox attitude

With their demand for the “purification of faith”, the Deobandis stand against the tolerant Islamic school of thought of Sufism, which is traditionally widespread on the Indian subcontinent .

The honors, sometimes practiced by Sufis and Shiites, in the form of jewelry on the graves of saints and popular practices such as writing wish lists and hanging them on trees are considered disbelief ( schirk ) and paganism ( kufr ) for the Deobandis. Also the invocation of "mediators" to God is considered to be severe disbelief, no distinction is made between a pir , imam , prophet or saint. God alone may be called upon and worshiped, everything else runs against the Tawheed . The Deobandis reject the building of a mausoleum ( Qubba / Türbe ) or of excessively large and conspicuous graves, as is common in Sufism and Shiites. Scholars of Islam would have forbidden this based on a hadith . The affixing of a small tombstone with the data of the deceased for the purpose of maintaining administrative duties in a cemetery is declared permissible. They consider kissing graves and tombstones to be makrūh . They reject the worship of saints ( Walis ), grave cults (visits) ( Ziyāra ) and spoken or silent remembrance of God ( Dhikr ) of the Sufis .

The Deobandis strictly refuse to ask for direct intercession with the dead, be they saints, prophets or others. By the term “ Tawassul ” they understand a form of worship, during which one tries to come closer to God by some means. According to the Deobandis, permitted forms are that one tries to approach God by means of good deeds, with the names and qualities of God and with the supplication of a righteous living person, but not by invoking dead people, by means of their “level” and “appreciation “By God or something like that. Someone who uses a dead person as a mediator to God, e.g. B. "O Ali", "O Muhammad", was guilty of associating gods with the shirk . The prohibition is mentioned in the Deobandi literature in the work Fataawa Mahmudiya Faruqiya (Volume 1, page 345), where the bitter intercession is called polytheists ( Muschrikkun ).

The Deobandi see the application of the dhikr as permissible as long as it is limited to acts of worship that are directly based on evidence in the Koran and Sunna . Permissible actions are, for example, additional prayers, supplications ( dua ), reciting the Koran or listing the 99 names of Allah . They reject group dhikr in the form of dances ( semah ), the use of music ( qawwali ) and the like in the areas of Sufism , Alevis and Shia as reprehensible innovations (bida).

The Deobandis strictly reject the celebration of Mawlid an-Nabi (the Prophet's birthday), as this is a bid'a , an inadmissible theological innovation. The Deobandi Mufti Muhammad Kadwa states that there is no evidence in the Sunna or the Koran that would support a celebration of Mawlid an-Nabi. Therefore it is an unauthorized introduction of a public holiday, which is therefore considered a bida .

Belief

The Deobandis, like the majority of the Hanafis, belong to the Maturidiyya . According to the Marifetullah (knowledge of God's existence) doctrine, according to the Maturidi theology, they believe that every non-Muslim, including Christians and Jews, will be punished forever with hellfire if he dies as a non-Muslim, of course only after he has died Heard Islam and got to know it. God alone decides who will ultimately go to paradise. A person must also recognize with his mind alone that things that are considered forbidden in Islam, such as alcohol and gambling, are bad. Likewise, according to Maturidi theology, the Deobandis do not believe in the “constitution of the Koran ” - the Koran is “God's word”. The ʿIlm al-kalām is an integral part of the Deobandi doctrine, but according to Imam Maturidi's opinion , its application is limited to what is absolutely necessary.

On the question of the harmony of the doctrine of " wahdat al-wudschūd " (doctrine of the unity of being), the Deobandis take a position between the opponent of the doctrine Ibn Taimiyya and its creator ibn Arabi , whereby the opinion ibn Arabis is not as "literally “Is taken, but interpreted. According to the Maturidi doctrine of faith, the Deobandis state that God does not exist in a “certain place”, but also in no “unity” with his creation, rather the existence of God cannot be compared with anything else. Not even a “direction”, limit or demarcation is possible. God is above external and internal existence, time and place, the presumption of his existence "art" should be better avoided, since it could possibly call into question the validity of the Sharia and the Islamic belief, there is a danger that God will be human characteristics ( dhat ) to be assigned. The correctness of Ibn Taimiyya's beliefs is affirmed, whereby it is pointed out that, like ibn ¡Arab∆, he deviates from the majority of scholars on some issues. The Deobandis tend not to quote ibn Arabi on issues of faith ( aqida ), while ibn Taimiyya is occasionally quoted. Ibn Taimiyya's belief that certain verses from the Qur'an should be accepted without any interpretation ( Tafsir ) and Tawil (the preference for one of several possibilities without any categorical conclusion or testimony) is absolutely correct, but it is not correct to anyone who applies a Tawil without violating Sharia law, declaring it astray. The latter relates primarily to Abu Mansur al-Maturidi and Abū l-Hasan al-Aschʿarī , who tried in their time to refute the views of the Muʿtazila with the help of the Tawil and the Ilm al Kalam . The latter traditionally refers to the application of the Tafwid (acceptance without interpretation) of so-called “ambiguous verses” from the Koran. The Deobandis see the Tafwid as permissible as long as one leaves the "meaning" of the verses to God and does not compare them with creation or ascribe human characteristics to God. In addition to their own beliefs, they also see the Athari and Ashari as correct.

Political orientation

The founders were essentially inspired by the Shāh Walī Allaah ad-Dihlawī, who was more of a Hanafite , but tended to not belong to any school of law . He was also an important inspiration for the much smaller Salafist Ahl-i Hadîth that was widespread in Pakistan . The ideas of the Tariqa-yi muhammadiya find meaning in the Deobandi movement.

The Deobandis are of the opinion that the reason why Muslims have fallen behind the West and are underdeveloped today is that they are influenced by the renewals and deviations as well as immoral influences of foreign religions and Western culture and thus from the original untouched teachings of the Prophet Mohammed have been dissuaded. It is therefore important to live Islam without foreign deposits and influences and to strive for a return to its "roots".

The Deobandi interpretation states that a Muslim is above all obliged to be loyal to his religion and only then to the country in which he lives. A Muslim should see the limits and actions of his actions for the whole Ummah (Islamic community) and not just the national borders. A Muslim must know that it is his holy duty to wage jihad wherever Muslims are threatened and killed. The school publicly distances itself from terrorist groups such as Al-Qaeda and Osama bin Laden . It is not compatible with Islam to kill civilians and blow up trains. Bin Laden did not act as "part of the Islamic community". It is further alleged: [...] the Americans are waging a war against Islam; Osama bin Ladin and Saddam Hussein were first created and used by America, then declared terrorists; America works for the Jews who want to become the kings of the world with the help of globalization [...]

In spreading their ideology and teaching, the Deobandis rely on the madrasa in addition to the internet and television . The idea of ​​the school is to train teachers. Therefore, the Deobandis are “more conspicuous” than their competitors on the part of the Barelwi , although they have an advantage numerically, at least in Pakistan.

history

The school was founded in 1866 in the northwestern provinces (today Uttar Pradesh) by Nanautavi, who is said to have participated in the great Indian uprising in 1857 , and Rashid Ahmad Gangohi . The province has a bloody history of fighting between Indian Muslims and Hindus. The remnants of the former Mughal Empire , led by Sunni rulers, perished in the rebellion, which was suppressed by the British, and the previously indirect British rule by the British East India Company in British India turned into a direct form.

With the founding of the school, Nanotvi and Rashis Gengohi intended to create an Islamic revival movement, the Deobandis, in order to resist British colonial rule and to return the Islam practiced in British India to its "roots", as taught by Abu Hanifa and his students. So they tried to destroy the widespread cult of saints and the worship of graves, which reached from Iran to far into Bengal .

When they were founded, the Deobandis had the following basic theological ideas:

  1. Strict application of legal questions according to the Hanefite school of law
  2. Application of jihad , both as a military struggle and as a "struggle of the heart" ( jihad bi l-qalb ) as an internal, spiritual struggle against vice, seduction into morally reprehensible deeds and ignorance
  3. Rejection of the cult of saints and mystical practices that indicated worship other than that of God (but no rejection of mysticism in its entirety)
  4. Strict rejection of Shiite directions in Islam
  5. Strong rejection of Ahmadiyya and the British colonial power

In 1926 followers of Dar ul-Ulum founded the Tablighi Jamaat .

In 1915, the rector of Dar ul-'Ulum, Mahmood-ul-Hasan , founded an armed group with 200 followers, which, however, was soon captured by the British occupying forces and taken to the prison in Malta . During the caliphate movement around 1920, the Deobandis Mohandas supported Gandhi's Congress Party to prevent the fall of the Ottoman Empire . Furthermore, the Jamiat-ul-Ulama-i-Hind (JUH) party, founded in 1919 by the Deobandis, was strictly for an independent India, for Hindus and Muslims. For example, the Rector of Dar ul-'Ulum, Rashid Ahmad Gangohi , published a fatwa in which he allowed people to join forces with the Hindus on worldly matters. In 1945 the Jamiat-ul-Ulama-i-Islam (JUI) split off from the JUH under the leadership of Shabir Ahmad Usmani . This advocated a state of Pakistan independent of India, has been involved in several provincial governments since the founding of Pakistan and has won several seats in the national parliament of Pakistan.

The Dar ul-'Ulum Deoband was split off in 1982, as the previous rector Qari Mohammad Tayyib founded the Dar ul-'Ulum Waqf Deoband .

In 2006 around 65% of the madrasa in Pakistan were run by the Deobandis. It is estimated that 25% of the Pakistani population feel they belong to the Deobandis.

In the Shah Bano case , the Deobandis brought about a constitutional change on the part of the Indian government.

Rectors

  • 1866–1880: Muhammed Qasim Nanotwi
  • 1880–1905: Rashid Ahmad Gangohi
  • 1905–? : Mahmood Hasan000
  • 1922-1982: Qari Mohammad Tayyib
  • 1982– : Marghubur Rahman0000
The following important information is missing from this article or section:
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Education

The course lasts at least eight years and can be supplemented with various Master’s courses. The languages ​​of instruction are Arabic , Urdu and, in parts, English. The subject matter does not include worldly subjects. The aim of the training is to acquire religious competence in the core areas of Islamic sciences, e.g. B. Koran and its sciences, hadith studies , hermeneutics . The title sought is Maulana (protector / preserver of religion), whereby one should be officially recognized in society as ' alim (scholar). Work is manageable as an imam and teacher in a mosque or madrasa in India, Pakistan or Afghanistan. The title of mufti can also be obtained through an approximately two-year advanced training course , which enables the graduate to issue legal opinions and to grant him further powers in society in the areas of marriage and inheritance law (especially in rare cases). Practical qualifications as a teacher, journalist or computer specialist can now also be acquired in the master’s program.

The Deobandis focus on religious upbringing and education, in particular the following principles:

  • Cleansing Islam of "ritual impurities" (see Bidʿa )
  • Rejection of any hierarchy (more precisely: the nobility) among Muslims
  • Continuation of the Idschtihad (personal, Sharia-compliant finding of legal norms or presentation in the spirit of the Hanafi school of law)
  • Gender segregation, strict interpretations in legal questions ( fiqh )
  • Jihad (effort against one's own passions, against heresy and unbelievers)
  • Rejection of Shiites , Alevis and all non-Muslims
  • Fight against the Ahmadiyya

The teaching areas and methods of Deobandi are based on 6 principles:

Attitude to other groups

Ahmadiyya

The Deobandis regard the Ahmadiyya without exception as kuffar (unbelievers) who must be fought and warned against; even marriage to a member of the Ahmadiyya is not permitted. Another reason for persecution is that the Ahmadiyya allegedly fought against Muslims in cooperation with Great Britain. The Deobandis regard the change to the Ahmadiyya religion as Ridda (apostasy).

At the time of Pakistani President Zulfikar Ali Bhutto , scholarly Deobands got the Ahmadiyya to be regarded as infidels ( kuffar ) by the Pakistani state : On September 21, 1974, Bhutto agreed, and the Ahmadiyya was declared a "non-Muslim religious community" by the Pakistani parliament . Formally, they were put on a par with Jews , Christians , Buddhists , Sikhs and Hindus . Furthermore, the Ahmadis were no longer allowed to call themselves Muslims.

For the scholars Deobands, the 1974 resolution did not go far enough that the Pakistani government was pressured to further tighten the law. Under Mohammed Zia ul-Haq the "Ordinance XX" was passed in 1984 , whereby the Ahmadis missionary activities including the dissemination of literature were forbidden. Ahmadis were no longer allowed to call their houses of prayer mosques. Signs with the words “ Mosque ” were removed from their mosques and lettering was painted over. Ahmadis were forbidden to use the salam , the call to prayer ( Adhan ) and the bismillah , violations are punished with imprisonment.

Shiites

The Shiites are viewed as an apostate sect accused of a number of offenses, errors and misbeliefs. Marriage with Shiites is also considered forbidden. The Deobandis reject the doctrine of the fourteen infallibles , since no imam can be free from faults. Shiites are generally viewed as infidels ( kuffar ), which means that praying in their mosques is strictly prohibited, although exceptions are apparently permitted. According to this, some minorities among the Shiites are “gone astray” ( Dhāl , Fāsiq ), but are still considered Muslims. This usually affects those who only deny the caliphate . The majority- forming Twelve Shiites and also the Alevis , on the other hand, are viewed as "non-Muslims" or as "unbelievers". The Deobandis regard the change to Schia as Ridda (apostasy). A fatwa approved by Mufti Ebrahim Desai states: “A person should stay away from the meetings of these persons of renewal ( bid'a ) and deviation in order to maintain his faith ( aqida ). The vast majority of Shiites today have been classified by our scholars as unbelievers who have left Islam through their belief in kufr and shirk . ”Anyone who is sure that they are dealing with such a Shi'ite should, according to the treatment of non-Muslims (including parts the Sufi community, followers of the Ahmadiyya, Alevis, Christians, Jews, Hindus etc.) refuse the Islamic peace salam salam .

Salafists and Wahhabism

The initial cooperation with the Salafist Ahl-i Hadîth in Pakistan has turned into a rivalry over the years. There are main points of contention in the area of fiqh . While the Deobandis accuse the Salafists of a partially contextless view of Islamic law, the Salafists and Wahhabis accuse them of a blind taqlid of Hanafi law. Another issue is the admissibility of ʿIlm al-kalām . There is absolute unity in the area of ​​the strict interpretation of Tawheed , the oneness of God. The Salafist preacher Muhammad Salih al-Munajjid from Saudi Arabia praises the use of the Deobandis against the British occupation forces and basically confirms the “guidance” of the Deobandis, but states that they also have wrong views in the area of Aqida (belief) represented. What is meant here is the interpretation of some verses of the Koran in the sense of the Maturiddiya, which according to the Salafist view do not allow any interpretation. The Deobandis must be "warned" as soon as they spread their renewal of the Maturiddiya belief. Munajjid leaves open whether they belong to the community of rightly guided Sunnis ( ahl as-sunna ), but tends towards no. Another point of criticism of the Salafists is the alleged closeness of the Deobandis to Sufism, some of them even being followers of Tariqa themselves or not rejecting them with enough determination. The majority of Deobandi scholars, in turn, consider the Salafist current to be a fringe group with “dangerous proximity” to anthropomorphism . However, it is pointed out that disagreements on such topics should not be a pretext for disregard of any kind. In contrast to the Barelwis and the Sufi-Tariqa, the Deobandis do not have a negative view of Muhammad ibn Abd al-Wahhab (the founder of Wahhabism ). All that is said is that his views were "too extreme and out of context" on some issues. Basically, at the latest since the founding of Pakistan, an increasing cooperation between Wahhabis and supporters of the Deobandi movement was evident.

Sufis

Despite their dogmatic rigorous stance, the Deobandis are not fundamentally hostile to Sufism . The Deobandis turned against syncretistic practices such as the veneration of saints and the cult of tombs, which, according to them, arose in India under the influence of Hinduism. Sufism is not "fundamentally rejected as a whole" , but is cleansed of "wrong practices" . It is accepted as long as it “conforms to Sharia”.

The Deobandis strictly reject the worship of graves, the erection of domes and the cult of saints practiced by some Sufis. They have been in opposition to the Sufi Barelwi movement in Pakistan since they were founded. How strong the rivalries are in some cases is shown by a fatwa by the Barelwi Sufi scholar Ahmed Raza Khan from 1900, in which he declares Ashraf Ali Thanwi and several other Deobandi ulema to be unbelievers because they a. do not feel “love for the prophet”, have insulted the prophet and thereby committed kufr . In addition, all people who do not declare the Deobandis to be unbelievers ( who speak the takfir ) and see them in this way are also unbelievers.

Fundamental issues in faith

For the Sufis of the Barelwi movement, Mohammed is a kind of superhuman figure whose presence is everywhere, around everything, in all times, he is alive in the present and is not made of flesh, but of a kind of "light". The Deobandis, on the other hand, hold the opinion that Mohammed was insan-i-kamil (a perfect man guided by God), but a mortal like every other person who is now dead, his death is expressly secured by evidence in the Sunnah . The Deobandis also strictly reject the view that Mohammed can predict the future by giving him “love”. They also reject the view of Mohammed as "Hazir" (in many places at the same time) and ilm-e-Ghaib (knowledge of the hidden). The Deobandis accuse the Barelwis of seeing Mohammed as a "supernatural", "god-like" being, this is inadmissible and falls within the realm of shirk . The Barelwis would have attributed the properties of God, or divine properties, to Mohammed.

The Barelvis follow many Sufi practices that the Deobandis dislike, including the use of music ( qawwali ) and intercession from their authorities. An essential difference between the Barelwi and the Deobandi is that the Barelvi believe in the intercession of another person (including the dead) with God. This consists of the intervention of an ascending, networked and uninterrupted chain of holy personalities ( sheikhs , sahabas , imams, pirs ) and finally reaches Mohammed, who intercedes with God. This is a more superstitious, but also long-tolerated, part of Islam in India and Pakistan. The Deobandis claim that the Barelvis are guilty of introducing a serious innovation ( Bid'a ) and deviating from the right path of the Sunna. The Deobandis generally see asking for intercession as schirk .

Others

Other groups, such as the Alevis , Yazidis and Druze , consider them non-Muslims (infidels).

financing

The school does not receive any government support and is financed by donations and membership fees. Beginning in the 1980s until 2000, the Deobandi movement in India and especially Pakistan received large donations from Saudi Arabia . Later, the Saudi donations concentrated exclusively on the Salafi-Sunni current of the Ahl-i Hadîth.

Dar ul-'Ulum, worldwide

There are said to be tens of thousands of offshoots of the Dar ul-'Ulum Deoband worldwide. They are accused of an Islamist and fundamentalist , partly extremist theology. The school's leadership, on the other hand, denies this and has always condemned the actions of extremist groups such as Al-Qaeda . The largest offshoot in Bangladesh is Al-Jamiatul Ahlia Darul Ulum Moinul Islam , which has up to 50,000 students.

In Pakistan

In Pakistan, the Deobandis founded the Jamiat Ulema-e-Islam party , which also set up several schools in Pakistan. Many Afghan refugees attended these schools. One of these offshoots was Dar ul-'Ulum Haqqania in Pakistan, where the former head of state of Afghanistan , Mohammed Omar (Mullah Omar) was trained and the Taliban movement is said to have been founded. Another well-known offshoot in Pakistan is the Jamia Darul Uloom Karachi in Karachi .

In the West

In the west, Darul Uloom Al Arabiya Al Islamia was founded in Bury ( Greater Manchester ) in 1973 as the first offshoot. It was permanently secured by a donation from the Saudi Arabian embassy of around £ 40 million in 1976.

Deobandis controls around half of all mosques in the UK . According to a report in the Times , around 600 of the approximately 1,500 mosques in Great Britain are under significant influence from the Deobandis, as well as 80% of all trained imams.

The Darul Uloom Islam University in Canada is also noteworthy .

In Africa

Notable offshoots in South Africa are the Darul ifta, Madrasah In'naamiyah and the Darul Uloom Zakariyya . Students from all over Africa are accepted here.

See also

literature

  • Brannon D. Ingram: Revival from Below: The Deoband Movement and Global Islam. University of California Press, Berkeley 2018, ISBN 978-0-520-97013-7 .
  • Willi Germund: Allah's missionaries. A report from the School of the Holy War. Dumont Buchverlag, Cologne 2010, ISBN 978-3-8321-9524-3 .
  • Barbara D. Metcalf: “Deobandīs” in John L. Esposito (Ed.): The Oxford Encyclopedia of the Islamic World. 6 Vols. Oxford 2009. Vol. II, pp. 61b-64a.
  • Annemarie Schimmel : Islam in the Indian subcontinent. Special edition, 3rd unchanged edition. Scientific Book Society, Darmstadt 1995, ISBN 3-534-12992-X .

Web links

Individual evidence

  1. ↑ http://www.deoband.net/blogs/maulana-mufti-abul-qasim-nomani-new-acting-mohtamim-of-darul-uloom-deoband
  2. ↑ India: Good Muslims, Bad Muslims . Frankfurter Allgemeine Zeitung, March 1, 2005.
  3. ↑ Pakistan: Learning for Struggle . Die Zeit, July 3, 2008.
  4. ↑ http://www.askimam.org/public/question_detail/14938 askimam.org:14938
  5. ↑ Maktoobaat vol. 1
  6. ↑ The Indian cleaners of Islam . NZZ , February 22, 2017
  7. ↑ warnews.com: The Deobandi-Wahhabi Lust for Control Over Personal Life
  8. ↑ http://www.askimam.org/public/question_detail/18634 askimam: org: 18634
  9. ↑ ask.imam: # 14177 answered by Mufti Muhammad Kadwa ( Memento from September 28, 2007 in the Internet Archive )
  10. ↑ askimam.org:14177 ( Memento from September 28, 2007 in the Internet Archive )
  11. ↑ Deoband.org: Wahdat al-Wujud, Wahdat al-Shuhud and the Safest Position
  12. ↑ Albalagh: Articles of Faith: Are Maturidies Ahlus Sunnah?
  13. ↑ The Issue of the Ambiguous Attributes of Allah ( Memento of the original from June 14, 2012 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice.  @1@ 2Template: Webachiv / IABot / www.deoband.org
  14. ↑ albalagh.net:Articles of Faith: Are Maturidies Ahlus Sunnah?
  15. ↑ Taqi Usmani: Tozeeh-ul-Quran (Urdu Version, Deoband 1999)
  16. ↑ darulifta.com: Answer of Aqida
  17. ↑ Global Security: Deobandi Islam
  18. ^ ZDF report
  19. ^ The track of Darul Uloom . darululoom-deoband.com, accessed September 20, 2018
  20. ↑ islam.tc # 5941
  21. ↑ ask.imam: # 3839
  22. ↑ islam.tc: # 441
  23. ↑ http://www.pakistani.org/pakistan/constitution/amendments/2amendment.html
  24. ↑ http://www.thepersecution.org/50years/paklaw.html
  25. ↑ islam.tc: # 17292 .
  26. ↑ islam.tc: # 12713t
  27. ↑ ask-imam.org:Fatwa#: 19870
  28. ↑ euro-sunni.com:Are Shia Kafir? ( Memento of the original from February 12, 2012 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.euro-sunni.com
  29. ↑ askimam.org:Fatwa#: 24530
  30. ↑ islam-qa.com:Are Deobandis part of Ahlus Sunnah? Are they within the folds of Islam?
  31. ↑ askimam.org:Fatwa#: 17951
  32. ↑ Deoband.org .: Muhammad Wahhab and the Sufis
  33. ↑ Global security
  34. ↑ http://www.deoband.org/2013/02/history/biographies-of-scholars/the-valiant-imam-sayyid-imam-ahmad-ibn-irfan-al-barelwi/ Deoband.org:The Valiant Imam : Sayyid Imam Ahmad ibn 'Irfan al-Barelwi
  35. ↑ http://www.deoband.org/2013/01/aqida/allah-and-his-attributes/the-peak-of-comprehension-on-the-categories-of-polytheism/ deoband.org:The Peak of Comprehension on the Categories of Polytheism
  36. ↑ Sunni Barelvi (Sufi Muslims) Struggle with Deobandi-Wahhabi Jihadists in Pakistan - by Arif Jamal ( Memento of the original from January 23, 2013 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice.  @1@ 2Template: Webachiv / IABot / criticalppp.com
  37. ↑ sufimanzil.org:Arabic Fatwa against Deobandi ( Memento of the original from August 28, 2010 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. s  @1@ 2Template: Webachiv / IABot / sufimanzil.org
  38. ↑ Global Security: Barelvi Islam
  39. ↑ Hastings, James (2003). Encyclopedia of Religion and Ethics Part 18. Kessinger. ISBN 0-7661-3695-7 , p. 769.
  40. ↑ Cf. Metcalf: “Deobandīs”. 2009, p. II, p. 63a.
  41. ^ Radical sect rules British mosques ( memento of September 9, 2007 in the Internet Archive ), Financial Times Deutschland on September 7, 2007.
  42. ^ Hardline takeover of British Masjid, The Times, September 7, 2007.

Coordinates: 29 ° 41 ′ 32 "  N , 77 ° 40 ′ 38.9"  E