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Deobandi

Darul Uloom Deoband

Deobandi ialah sebuah gerakan kebangkitan Islam Sunni berasaskan mazhab Hanafi[1][2] yang dibentuk pada akhir abad ke-19 di sekitar Madrasah Darul Uloom di Deoband, India, asal nama,[3][4][5] oleh Muhammad Qasim Nanautavi, Rashid Ahmad Gangohi, dan beberapa yang lain,[4] selepas Pemberontakan India pada 1857–58.[3][5][6][7] Pergerakan ini mempelopori pendidikan keilmuan agama melalui Dars-i-Nizami yang dikaitkan dengan ulama Firangi Mahal yang berpangkalan di Lucknow dengan matlamat untuk memelihara ajaran Islam dalam pemerintahan kolonial.[8] Sayap politik pergerakan Deobandi, Jamiat Ulema-e-Hind, ditubuhkan pada tahun 1919 dan memainkan peranan utama dalam gerakan kemerdekaan India melalui penyebaran doktrin nasionalisme komposit.[9][10][11]

Secara teologi, golongan Deobandi menjunjung doktrin taqlid dan berpegang kepada mazhab Hanafi.[12] Pengasas sekolah Deobandi Nanautavi dan Gangohi mendapat inspirasi daripada doktrin agama-politik ulama Islam Asia Selatan yang terkenal dan pengislah sufi Shah Waliullah Dehlawi (1703–1762 M / 1114–1175 H). Pada tahun-tahun awalnya, sekolah Deobandi terlibat dalam perdebatan antara agama dengan ulama Kristian dan Hindu secara aman,[3] dan ahli falsafah Deobandi bercakap tentang perpaduan Hindu-Muslim, pelbagai budaya dan penentangan terhadap pembahagian India.[11]

Sejak 1979, gerakan ini telah dipengaruhi oleh gerakan Salafi dari Amerika Syarikat dari Arab Saudi, khususnya di Afghanistan dan Pakistan.[3] Dari awal 1980-an hingga awal 2000-an, beberapa Deobandi dibiayai banyak oleh kerajaan Saudi.[13] Pemerintah Pakistan memupuk militan Deobandi untuk memerangi Kesatuan Soviet di Afghanistan dan India di Kashmir. Wang dan senjata yang dibekalkan kemudiannya mencetuskan konflik sivil.[14] Pergerakan ini telah merebak dari India, Pakistan, Afghanistan dan Bangladesh ke United Kingdom,[15] dan mempunyai kehadiran di Afrika Selatan.[16] Cawangan Pakistan dan Afghan serta seminari asal India mempunyai hubungan yang jauh lebih sedikit sejak Pemisahan India, atas sebab politik berkenaan sempadan India-Pakistan.[3] Pengikut pergerakan Deobandi sangat pelbagai; sesetengah menolak kekerasan manakala sebilangan lagi merupakan militan.[17]

  1. ^ Commins, David (2016) [2006], The Mission and the Kingdom: Wahhabi Power behind the Saudi throne, I.B.Tauris, m/s. 144, ISBN 9781838609528, 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.
  2. ^ Ingram, Brannon D. (2018). Revival from Below: The Deoband Movement and Global Islam. Oakland: University of California Press. ISBN 978-0520298002. LCCN 2018014045.
  3. ^ a b c d e Puri, Luv (3 November 2009). "The Past and Future of Deobandi Islam". CTC Sentinel. West Point, New York: Combating Terrorism Center. 2 (11): 19–22.
  4. ^ a b Syed, Jawad; Pio, Edwina; Kamran, Tahir; Zaidi, Abbas, penyunting (2016). Faith-Based Violence and Deobandi Militancy in Pakistan. Basingstoke: Palgrave Macmillan. m/s. 139. doi:10.1057/978-1-349-94966-3. ISBN 978-1-349-94965-6. LCCN 2016951736. Some prominent founders of the Darul Uloom Deoband, such as Muhammad Qasim Nanautavi and Rashid Ahmad Gangohi, drew further inspiration from the religiopoliticial concept of Shah Waliullah and they set up an Islamic seminary at Deoband in UP on 30 May 1866
  5. ^ a b Asthana, N. C.; Nirmal, Anjali (2009). Urban Terrorism: Myths and Realities. Jaipur: Shashi Jain for Pointer Publishers. m/s. 66. ISBN 978-81-7132-598-6.
  6. ^ Ingram, Brannon D. (June 2009). "Sufis, Scholars, and Scapegoats: Rashid Ahmad Gangohi (d. 1905) and the Deobandi Critique of Sufism". The Muslim World. Chichester, West Sussex: Wiley-Blackwell. 99 (3): 478–501. doi:10.1111/j.1478-1913.2009.01281.x – melalui Academia.edu.
  7. ^ Lewis, B.; Pellat, Ch.; Schacht, J., penyunting (1991) [1965]. Encyclopaedia of Islam. 2 (ed. 2nd). Leiden: Brill Publishers. m/s. 205. ISBN 90-04-07026-5.
  8. ^ L. Esposito, John (1995). The Oxford encyclopedia of the modern Islamic world Volume 1. New York: Oxford University Press. m/s. 362. ISBN 0-19-509612-6. 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...
  9. ^ Barbhuiya, Atiqur Rahman (2020). Indigenous People of Barak Valley. Notion Press. ISBN 978-1-64678-800-2. Muslim politics in India opened a new chapter after the formation of Jamiat Ulema-e-Hind in 1919 A.D. under the initiative of Ulema of Deoband. It was founded by the dedicated freedom figher Sheikh-Ul-Hindi Maulana Mahmudul Hasan of Darul-Uloom, Deoband. Jamiat played a very active role in India's freedom struggle.
  10. ^ McDermott, Rachel Fell; Gordon, Leonard A.; Embree, Ainslie T.; Pritchett, Frances W.; Dalton, Dennis, penyunting (2014). "To Independence and Partition". Sources of Indian Traditions: Modern India, Pakistan, and Bangladesh. Introduction to Asian Civilizations. 2 (ed. 3rd). New York: Columbia University Press. m/s. 457. ISBN 978-0-231-13830-7. JSTOR 10.7312/mcde13830.15.
  11. ^ a b Ali, Asghar (9 April 2011). "Islamic identity in secular India". The Milli Gazette. The Ulama of Deoband opposed partition and stood by united nationalism. Maulana Husain Ahmad Madani, then chief of Jami’at-ul-Ulama-i-Hind, wrote a tract Muttahida Qaumiyyat aur Islam i.e., the Composite Nationalism and Islam justifying composite nationalism in the light of Qur’an and hadith and opposing Muslim League’s separate nationalism. While the educated elite were aspiring for power and hence wanted their exclusive domain; the Ulama’s priority was an independent India where they could practice Islam without fear or hindrance.
  12. ^ Metcalf, Barbara Daly (2002). Islamic revival in British India: Deoband, 1860–1900 (ed. 3rd impression.). New Delhi: Oxford Univ. Press. m/s. 141. ISBN 0-19-566049-8.
  13. ^ Sareen, Sushant (2005). The Jihad Factory: Pakistan's Islamic Revolution in the Making. New Delhi: Har Anand Publications. m/s. 282. ISBN 978-8124110751.
  14. ^ Moj 2015.
  15. ^ Timol, Riyaz (14 October 2019). "Structures of Organisation and Loci of Authority in a Glocal Islamic Movement: The Tablighi Jama'at in Britain". Religions. MDPI. 10 (10): 573. doi:10.3390/rel10100573.
  16. ^ Reetz, Dietrich (2011). "The Tablīghī Madrassas in Lenasia and Azaadville: Local Players in the Global 'Islamic Field'". Dalam Tayob, Abdulkader; Niehaus, Inga; Weisse, Wolfram (penyunting). Muslim Schools and Education in Europe and South Africa. Münster: Waxmann Verlag. m/s. 85–88. ISBN 978-3-8309-7554-0.
  17. ^ Templin, James D. (June 2015). "Religious Education of Pakistan's Deobandi Madaris and Radicalisation". Counter Terrorist Trends and Analyses. Nanyang Technological University, Singapore: International Centre for Political Violence and Terrorism Research. 7 (5): 15–21. JSTOR 26351354.
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