Podcasts about deobandi

(0:00) Intro(0:11) Naseeb VS Mehnat – Kamyabi Kis Cheez Se Milti Hai?(7:39) Ramzan Ke Baad Mufti Tariq Masood Ki Thakan Aur Meetings Ka Asar(9:36) North Karachi Mein Eid Ke Din Qadiyaniyon Ne Jamat Khane Mein Eid Ki Namaz Kyun Parhi?(20:22) Mirza Jhelumi Ka Qaisar Ahmed Raja Par Ilzam(21:22) Qadiyani Ibadatgahain Khatam Karne Ka Tareeqa – Police Aur Ulama Ka Kirdar(23:14) Jhelumi Aur Atheist – Do Gumrah Karnay Walay Log(24:40) Jazbati Naron Ke Bajaye Aqalmand Policy Zaroori Hai(25:20) Guest From Swat(25:32) Talaba Ko Ijazat-e-Hadith – Kya Shart Hai?(25:50) America Aur Taliban Ka War Game – Haqeeqat Kya Hai?(26:57) Nikah Mein Stress – Sabab Aur Hal(27:18) Kya Apna Maslak Batana Zaroori Hai? – Deobandi, Barelvi, Ya Ahl-e-Hadith?(33:56) GTV Par Ikhtilafi Masail Kyun Uthaye Gaye?(41:22) Subcontinent Mein Ikhtilafi Masail Ki Bunyad Kis Ne Rakhi?(41:24) Motadil Ahl-e-Hadith Vs Mutashadid Deobandi(43:32) Charon Fiqhon Ki Asli Bunyad – Ek Nazar Mein(44:51) Washing Machine Mein Kapray Pak Hotay Hain Ya Nahin?(45:28) Adalti Khula – Sharai Tareeqa Kya Hai? Hosted on Acast. See acast.com/privacy for more information.

(0:00) Intro(0:11) Blood donation announcement by Indus Hospital(1:26) Bv ko aisi qasam k aldaaz se talaq? Tasdeeqi gawahon ka hukam?(1:58) Family physician ki doosri shadi ka masla? Ulama ka daira e kaar shadiyan krana nhi.(6:27) Mufti sb nikah parrhaty huay(12:27) Mufti Saeed Khan Islamabad walon ko sunna?(15:05) Family vlogging krna?(15:34) Khana e Kaaba mn mard aurton ki mixing?(17:25) Jamaat mn zukam, korrh, juzam k mareezon ka hukam?(20:01) Bv aur maa k jhagrron mn aisy alfaaz se talaq?(22:10) Molana hazraat ki dawat mn aqeedat mandon ki muft khori ki aadat?(24:00) Jahaz k SOPs ka khayal rakhty huay wazu aur namaz ka tariqa?(29:11) Mufti sb ny Canada se aaty huay jahaz mn wazu kaisy kiya?(31:34) Tablighi ijtama walon k wazu se jahaz ka hashar?(31:58) Doosron ko takleef daina?(33:16) Jahaz mn 2 namazon ko ikatha kr k parrhna?(34:00) Hadis Sahih Bukhari(34:55) Nabi ﷺ se 2 namazon ko ikatha krny ka saboot(35:44) Hadis Sahih Muslim(37:35) Engineer ka istadlal(39:19) Deobandi, Hanfi k ta'anay ka jawab(40:04) Masla teen talaq(41:18) Nabi ﷺ ny 2 namazain ikathi kaisy parrhain?(41:46) Sooraj k saya se namaz k waqt maloom krna mushkil?(42:39) Hajj mn namazon ko milany ki wja?(43:28) Khulasa: Jahaz mn namaz ki timing ka masla(44:21) Aik Sahabia ra ko Nabi ﷺ ki ijaazat 2 namazon ko ikatha krny pr(44:46) Plane take off ki surat mn?(45:35) USA jaty huay Mufti sb ki namaz(46:42) Ikhtalaf e Ummat rehmat(47:29) Call center mn naam badal kr job krna?(48:34) Wazu mn naak se khoon?(48:48) Namaz ka waqt dakhil hony pr pehly apni namaz parrhain ya qaza e umri?(49:02) Ma'azur, bemar, boorrhay ki namaz k ehkam?(50:04) 4 namazon ko 2 krny ki wja?(55:38) Installments ki zakaat?(56:46) Char fiqah mn se aik ko follow krna, amli zindagi mn masail ka hal?(59:36) UK London mn ikhtalaf ka masla?(1:00:15) 2 namazain ikathi krny pr engineer ka bayan(1:01:45) Aisy alfaaz se qasam ka kaffara?(1:02:46) Logon ko takleef daina?(1:03:36) Ghar mn cable, internet lagana? Dauran-e-namaz mobile jaib mn? Hosted on Acast. See acast.com/privacy for more information.

(0:00) Intro(0:47) Qur'ani Aayat, DuaReligious and Social Insights(1:23) Asal Firqa Parasti?(4:31) Ulama: Deen ke Muhafiz(5:39) Pagal: Ulama ko buri kehny waly(8:13) 1st Bayan after US/Panama visit(9:03) Aetraz: Molvi nizam ki tabdeeli ki baat kiyoun nahi krty? JawabCritiques of Scholars and Teachings(11:09) Wrong number scholars se mutasir log?(13:40) Quantity vs Quality(14:58) US mein char shadi topic?(15:46) Mufti sb ka dil

Q&A Session (0:00) Intro(0:11) Surah Mominoon mein Ehl-e-Iman aur Ehl-e-Jannat ki sifaat?(3:46) Qabristan mein dakhil hotay waqt salam kyun kaha jata hai?Deobandis, Karamat, and Related Discussions(4:24) Ehl-e-Hadith ke mutabiq Deobandiyon ki kitab Fazail-e-Aamaal shirk se bhari hui hai? + Ye log karamat par yaqeen rakhte hain.(9:35) Hazrat Sulaiman (AS) aur Esa (AS) ke mojizat ki hikmat(11:16) Mufti sb ke clip par tanz ka jawab(13:52) Sulaiman (AS) ke takhat ka waqia: Karamat hona mumkin(14:42) Shaheed ke khoon ki khushbu(17:00) Shaikh-ul-Hadith Maulana Zakariyya (RA) ki bayan kardah karamat ka saboot(19:30) Deobandiyon se chirrhnay wale(21:24) Deobandi aur Barelvi naam kaise paray?(21:56) Maulana Ashraf Ali Thanvi (RA) par ilzam ka jawab(26:05) Karamat aur tauheed(27:04) Ehl-e-Hadith ka aitraz?(27:52) Karamat ke waqiaat mein fraud(30:48) Fazail-e-Aamaal ki jagah Riyaz-us-Saliheen kitab ka mashwaraUlama-e-Deoband and Religious Questions(34:18) Ulama-e-Deoband ke basic aqaaid?(35:27) Makkah se zyada Madina mutabarik hai?(38:26) Q: Roza-e-Rasool ﷺ agar Baitullah se afzal hai, to wahan tawaf kyun nahi?(39:05) Allah ne Khanah-e-Kaaba kyun banaya?(43:53) Makkah mein 1 namaz = 1 lakh, Madina mein 1 namaz = 50 hazarAqeedah and Personal Questions(44:22) Kya sare Qadiyani kafir hain?(44:49) Jin logon tak deen ki dawat nahi pohanchi, kya woh jahannum mein jayenge?(45:33) Ek shakhs ne apni biwi se doosri shadi na karne ka wada kiya, to poora karna zaruri hai?(50:19) Aur bhi gham hain zamane mein mohabbat ke siwa;Rahatain aur bhi hain wasl ki rahat ke siwaMarriage and Family Matters(50:57) Pasand ki ladki umar mein 2 ½ saal bari, khandan wale shadi mein rukawat?(53:05) Mufti sb ki pasandeeda bhindi recipe(Mufti sb ko tamatar ke beej aur chilkon se allergy hai)(54:38) Hazrat Ayesha (RA) ke alfaaz, Hazrat Khadija (RA) ke bare mein(55:24) Tension: A viral disorder(56:28) Society standard: Biwi Aishwarya Rai jaisi(58:23) Nabi ﷺ ka farman(58:47) Liking is naturalLife, Faith, and Tawakkul(1:00:42) Walidain ko Hajj karana?(1:00:50) Kaam kiye baghair ghaib se rozi milne ka tawakkul?(1:01:10) Ghar wale mazaaq urate hon to hijrat karna?(1:01:34) Nan-nafqa, nikah farz hone ki shart mein shamil hai?(1:02:36) Dil ke armaan aansuon mein beh gayeCredit for the timestamps goes to @mrs.masroor8476 Hosted on Acast. See acast.com/privacy for more information.

Ashura Par Khususi Bayan 2024 | Mufti Tariq Masood Speeches

This paper proposes to delve into the profound legacy of the Akbarian tradition, an intellectual tradition rooted in the works of Ibn ʿArabī, which extensively contemplates the central doctrine of tawḥīd (the oneness of God) and has exerted a lasting influence on subsequent Islamic theological discourse. However, the reception of this tradition within Muslim scholarship has engendered multifarious responses, sparking contentious debates primarily revolving around the perceived incompatibility of distinguishing between the Creator and the created. These ongoing debates have seen scholars either championing Ibn ʿArabī as the "The Greatest Saint" (Shaykh al-Akbar) or denouncing him as a heretic. Within this context, Qāsim Nānotwī, a pivotal figure in the formation of the Deobandi school of thought, emerges as a noteworthy scholar who engages with the Akbarian tradition. His scholarly pursuits are steeped in the kalām tradition, where he seeks to reconcile apparent theological inconsistencies in revealed texts, the Quran and hadith literature, employing the methodology of burhān (demonstrative logical knowledge) while also incorporating a mystical perspective. Nānotwī's writings unveil not only his profound reverence for Ibn ʿArabī but also his intimate familiarity with the conceptual paradigms of the Akbarian tradition. It is this reverence for Ibn ʿArabī that motivates Nānotwī to offer a rejoinder to prevalent misconceptions surrounding the doctrine of waḥdat al-wujūd (oneness of being) and to clarify its differentiation from waḥdat al-mawjūd (oneness of existents). This presentation aims to explore Nānotwī's writings, not only in terms of his comprehension of waḥdat al-wujūd but also in his innovative use of this concept to establish the existence of God, elucidating how all facets of creation are inherently ontologically dependent on their Creator and derive their reality from the Divine existence. As a scholar hailing from the Indian subcontinent during the late Mughal and early British Raj era, this paper endeavours to illuminate the interpretation and integration of the Akbarian tradition within the corpus of Sunni Muslim literature, particularly through the lens of one of the founding figures of the Deoband school of thought.

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Syed Suleiman Hussaini Nadwi, the influential cleric of the Nadwa seminary of Lucknow, which is a Deoband style seminary has come out fully with his Pakistan agenda of separatism. Like the new Jinnah, he is telling Muslims not to vote for any Hindu led parties but to vote for Muslims only. Fayaz Ahmad Fyzie is with Sanjay Dixit and he calls it the latest Ashraf separatist tactic towards compartmentalising India again.

This week, the world got a first glimpse into what a Taliban government in Afghanistan might look like.The group named an interim government made up of 33 men, mostly from one ethnic group — the Pashtuns. Two appointees are Tajik, and one is Uzbek. No one from the Hazara community or any other ethnic group were included.Related: Taliban names all-male 33-member interim government in AfghanistanEven before the Taliban takeover this August, Afghanistan was an Islamic country. The official name of Afghanistan included "Islamic Republic."But the Taliban follow a specific interpretation of Sunni Islam which, from now on, will be implemented across the country.Related: Afghan journalist breaks down sociological makeup of today's TalibanThe World spoke to several clerics and scholars in Afghanistan prior to the Taliban's takeover to get their takes on the version of Islam the group plans to bring to the country. The Taliban's IslamTaliban ideology is based on a specific version of Islam called the Deobandi school.The Taliban's interpretation of Islam is different from the Islam that existed in Afghanistan in the past, according to Omar Sadr, who teaches political science at the American University of Afghanistan.“The traditional Islam practiced in Afghanistan was quite different. It is an Islam as a faith for the majority of the people and that is different from Islam being as an ideology.”Omar Sadr teaches political science at the American University of Afghanistan“The traditional Islam practiced in Afghanistan was quite different. It is an Islam as a faith for the majority of the people and that is different from Islam being as an ideology.”Sadr, who is also the author of a book on cultural diversity in Afghanistan, added that the earlier version of Islam in Afghanistan was influenced by Sufi schools or tariqa.“Sufi tariqas were quite moderate, they were tolerant, they were accepting, they established a kind of order which was cosmopolitan and wherein it accepted diversity of the society and mutual coexistence.” Related: 'We are afraid': An Afghan women's rights activist is left behindDeobandi Islam was founded in northern India, not Afghanistan. Islamic scholars say it came about as a response to British colonial rule.One man who helped shape the movement was a scholar called Shah Waliullah Dehlawi, Sadr said.“He was so much upset about how Muslims have been integrated within the Hindu community here and so he constantly wrote against all this and he preached that how we need to go back to Arabian model of Islam.”After the partition of 1947, followers of Deobandi Islam began teaching it in Pakistan.With the support of the government, Sadr said, schools began teaching it to students along the Pakistan-Afghanistan border. Some of those students went on to fight in Afghanistan.Today, the Taliban call Afghanistan an Islamic Emirate. That means a religious leader or an emir will be the top authority and governance will be based on the Taliban's interpretation of Islam — the Deobandi and Hanafi schools.That will impact all sorts of things in daily life from banking, to how people should dress, to segregation of men and women in public spaces.Friday prayerOne Friday in August, before the Taliban takeover, the atmosphere was already tense at one of Kabul's main mosques. During Friday prayers, men, young and old, kicked off their shoes, rushed inside, rolled up their sleeves and got ready for the weekly sermon. Sheikh Abdullah Noor Ebad sat up front on a raised chair, holding a microphone that helps project his voice across the mosque as he prepared to preach. The men sat on the floor in rows. Off to the side, women gathered in a small room tucked away in a corner. During his sermon, Sheikh Noor Ebad was cautious with his words. He doesn't mention the Taliban or the tumult that his country is facing.Afterward, he agreed to answer a few questions from The World as long as they were read by a male. (Some conservative Muslim men prefer not to address women who are not related to them directly).“This war in Afghanistan doesn't have an Islamic justification. ... Fighting between Muslims is not justified. True believers don't kill each other. They work on bringing peace.”Sheikh Abdullah Noor Ebad, Kabul, Afghanistan“This war in Afghanistan doesn't have an Islamic justification,” Noor Ebad said. “Fighting between Muslims is not justified. True believers don't kill each other. They work on bringing peace.”Related: Afghanistan: Two decades of war and daily life in photosNoor Ebad said he was a Talib himself at one time. He knows the teachings and went to the same type of Islamic schools as some Taliban fighters.“But it seems like these men took away something entirely different,” he said.Foreign interferenceMasoudeh Jami, with the Jamiat-e-Eslah of Afghanistan, a movement that promotes Islamic thought and culture, told The World in an interview that the Islam she teaches to her students centers on peace and coexistence.“In Islam, there is great emphasis on cleansing your heart of hatred against everyone,” she said, “but especially the faithful. So, it's puzzling when the Taliban target and kill fellow Afghans.”But for Jami, foreign interference in Afghanistan is what has made things worse.“Extremism in Afghanistan was supported and funded by foreigners,” she said, “and that's unfortunate because now some people say they want nothing to do with Islam.”The US once supported Afghanistan's Mujahideen in the 1980s. Pakistan has also shown support for the Taliban. Jami added that the role of religious leaders in Afghanistan is important moving forward. They should make sure people don't lose sight of moderate Islam.Related: Women's shelters in Afghanistan face an uncertain future“After two decades of American presence, Afghanistan is a divided, heartbroken nation. ... It's time foreigners leave so we can focus on healing.”Masoudeh Jami, Jamiat-e-Eslah of Afghanistan“After two decades of American presence, Afghanistan is a divided, heartbroken nation,” she said. “It's time foreigners leave so we can focus on healing.” In the first few weeks of Taliban governance, however, Afghans have faced clampdowns on anti-Taliban protesters and restrictions on press freedom. Women have been told to stay home until the Taliban can determine how they can participate in public life.Correction: A previous version of this story misstated Deobandi Islam in Pakistan. It has been corrected.

Photo:   Logo for Darul Uloom Deoband.     Memory of 9/11 in Jakarta, Indonesia; also, Taliban are the Deobandi. Sadanand Dhume, @WSJOpinion https://www.wsj.com/articles/taliban-islam-battle-religion-madrassas-pakistan-11630597409?mkt_tok=NDc1LVBCUS05NzEAAAF_X1FDQ_-1Lh0S1EWsD3U5lmt7iTUNbzpKV8v3ZNvt2gMo5igGXMchaw65F1IJIV709dpSu3yCbGUaeHZbuIhj4K4_Uw30YU1zLlnZMOa9VOw

Taliban are supposed to follow the Deobandi teachings. Prof Mahavir Prasad Jain, a retired professor of Medieval History from Udaipur University, establishes with scholarly authority that Taliban is following exactly the teachings that Deoband took from the scholarly line of Sheikh Sirhindi - Shah Waliullah - Shah Ismail - Syed Ahmed Barelvi. Indian State cannot condemn Taliban while ignoring Deoband.

Islamic fundamentalism is on an upsurge through many parts of the Indian sub-continent. TLP and Sufi fundamentalism in Pakistan; Taliban and the Deobandi fanaticism in Afghanistan; and an Islamic assertion of the political kind in Indian Bengal. Tahir Gora joins Sanjay Dixit to discuss the various facets of this phenomenon and the ways to tackle this. Will denial strategy followed by governments work, or do you need to confront it head-on.

Akshar and Mukunda talk to two members of the Middle East Forum on the origins and development of South Asian Islamism, in particular its connection to the Deobandi movement.  https://www.meforum.org/

Assalamu alaykum,As I begin my own spiritual journey, I want to hear from those who have taken this path before me. This podcast focuses on them and listening to their stories — uninterrupted. My name is Hebah Masood and I invite you to reflect on the trajectories of their lives, and the guidance and blessings provided by Allah swt along that journey.Sidi Saleh Clemons' journey starts with the adhan. He first saw the word in a novel, then listened to a recitation on YouTube. He was struck by the beauty of the adhan (call to prayer). It would lead him to learn more about Islam and eventually take his shahada. A close Muslim friend taught him about the religion and offered “good” suhba, (companionship), helping him transition into Islam. He got on the path of Islamic learning initially through tapes from Sheikh Abu Yusuf Riyadh Ul-Haq, a Hanafi, Deobandi scholar based int he UK. He then met Shaykh Yahya Rhodus and other teachers and students who guided him to Tarim and studying with Habib Omar. He also studied in Egypt and Kenya with his wife and now teaches at the Sakinah Institute and Islamic Center of Ewing in New Jersey.In this episode, Sidi Saleh talks about how seeking knowledge can sometimes reveal our own faults, and the importance of being there for other Muslims through difficult times.His story intersects with many familiar names: الحبيب عمر بن حفيظ - Habib Omar, Habib Khadim As-Saqqaf, Habib Ali al-Jifri English, Shaykh Abu Yusuf Riyadh ul Haq, Mufti Muhammad Ibn Adam Al - Kawthar, Sh Abdur-Rahman ibn Yusuf, Shaykh Yahya Rhodus, Ustadh Abdul Qadir Wiswal, Ustadh Hasan Petrus, Shaykh Nuh Lavotte Saunders, Shaykh Hamdi Ben AissaMy sincere apologies for the poor sound quality for the first 20 minutes.-Also available on most other major podcast streaming services including Apple Podcasts, Google Podcasts, Spotify, Podcast Addict, Pocket Casts, Castbox and Podbay.-Do you enjoy this podcast? Support the Patreon to ensure the best podcast quality possible. All funds go to equipment and editing software. May Allah reward you. https://www.patreon.com/thejourneypodcast★ Support this podcast on Patreon ★

Assalamu alaykum,As I begin my own spiritual journey, I want to hear from those who have taken this path before me. This podcast focuses on them and listening to their stories — uninterrupted. My name is Hebah Masood and I invite you to reflect on the trajectories of their lives, and the guidance and blessings provided by Allah swt along that journey.Listening to Shaykh Amin Kholwadia's voice takes me back to high school, when I used to attend his Sunday tafsir classes. His classes were not just for the average person.Sometimes guests included other scholars like Dr. Umar Faruq Abdallah who would ask very deep questions and in that space became students as well.Shaykh Amin with his dry British humor is known as a hidden gem of Chicago. He studied all across India and Pakistan for just under a decade including at the original Darul Uloom in Deoband, India, where his father had also studied.Shaykh Amin's journey includes growing up in the household of a scholar, leaving home at 16 to do hifz, studying tasawwuf, training as a mufti in Islamic law and eventually founding Darul Qasim — an institute that helps students gain Islamic knowledge that is authentic and relevant for Muslims in the West. Today Darul Qasim has over 40 students, 12 faculty, and an amazing new space— complete with an extensive library. Please listen to the visionary behind this beautiful institution.His story intersects with many great luminaries: his father Hadrat Mawlana Musa ibn Ibrahim Kholwadia, Mawlana Abu Sawood, Qadi Mujahidul Islam al-Qasimi, Shaykh Muhammad Miran, Qari Muhammad Tayyib al-Qasimi (grandson of Mawlana Muhammad Qasim al Nanotwi, the founder of Darul Uloom Deoband), Qari Riyad al-Rahman, Dr. ‘Abd al Razzaq Iskandar, Mawlana Idris Mirathi, Mufti Rida al-Haqq, Mufti Sa'id Ahmad al-Palanpuri, Mawlana Mi'raj al-Haqq, Mawlana Muhammad Na'im, Mawlana Anzar Shah al-Kashmiri, Mawlana Nasir Ahmad Khan al-Barni, Mawlana Muhammad Salim al-Qasimi and Dr. Allama Khalid Mahmood.-Also available on most other major podcast streaming services including Apple Podcasts, Google Podcasts, Spotify, Podcast Addict, Pocket Casts, Castbox and Podbay.-Do you enjoy this podcast? Support the Patreon to ensure the best podcast quality possible. All funds go to equipment and editing software. May Allah reward you. https://www.patreon.com/thejourneypodcast★ Support this podcast on Patreon ★

It's the Trashfuture podcast comedy review! Join Riley (@Raaleh), Milo (@Milo_Edwards), Hussein (@HKesvani), and a RETURNING Charlie (@cfppalmer) are joined by Jake Flores (@feraljokes) to go through Breitbart London editor Raheem Kassam's page turner, No Go Zones: How Sharia Law Is Coming to a Neighborhood Near You. At one point, Riley's friend Johann (@Johann_C_C) - a recognised expert on the Deobandi movement - jumps in to lend a little factual weight to the jokes. Follow us on @trashfuturepod Love, riley xoxo

Shaykh Mohammed Amin Kholwadia has been called Muslim America’s greatest hidden jewel primarily owing to his deep knowledge in the Islamic tradition and aggressive engagement of and preoccupation with contemporary issues facing everyday Muslims in the West. Shaykh Amin, as he is fondly called by his students, reflects the full breadth and depth of traditional Islamic knowledge. His is a level of academic accomplishment that traces its roots to the rigor of a classical instruction in the traditional Deobandi schools of Northern India. There, he exhausted himself under the tutelage of some of the brightest minds in Muslim academia. He received his theosophical initiation and instruction from the venerated Mine of Divine Knowledge, Shaykh Mohammed Meeran, at the Sabil al-Rashad Institute in the Southern Indian city of Bangalore. After completing his studies in the subcontinent in line with the methodologies and curricula of some of the greatest luminaries of our scholarly tradition, Shaykh Amin returned to his home in England and worked as a professional translator and book reviewer. He relocated to Chicago in 1984 and since his arrival, he has served as a Muslim scholar in various capacities and as an advisor for Muslim schools, Muslim organizations, and the Council of Religious Leaders of Greater Chicagoland. Among his well-known published works are Islamic Finance: What it is and what it could be, co-authored and published in England, and a book on Qur’anic exegesis entitled A Spark From the Dynamo of Prophethood. He is currently working on a book on Ghazālian eschatology. https://darulqasim.org @DarulQasim  

The BBC's former Pakistan correspondent Owen Bennett Jones continues his exploration of South Asia's Deobandi Muslim movement. He heads across the border to Pakistan, where Deobandi ideology has provided spiritual guidance for both militant groups like the Taliban and a strictly non-violent missionary movement. So how can a single school of thought follow such different paths? Owen explores the role the Deobandi ideology has played in shaping Pakistan's identity, and how the Pakistani state has tapped into the intolerant elements of Deobandi teachings to fuel state-sponsored jihad - be it fighting the Soviets in Afghanistan or the Indians in Kashmir. Empowered by a ready supply of cash and guns, a relatively small number of Deobandi militants have caused havoc across the country, in the form of sectarian violence, and anti-state violence, as violent groups turn their guns on their masters. Pakistan created a monster by endorsing Deobandi militancy - so how can it bring it under control? (Photo: Owen Bennett Jones meets Maulana Sami Ul Haq, leader of the Darul Uloom Haqqania madrassa in Akhora Khattak. Credit: Richard Fenton-Smith)

Shaikh al-Hadith wa al-Tafseer Hadhrat Moulana Mufti Muhammad Zar Wali Khan is a Deobandi Islamic scholar from Pakistan.[1] He is the founder of the Jamia Arabia Ahsan-ul-Uloom seminary located in Gulshan-e-Iqbal, Karachi, Pakistan. He is an expert in the fields of Islamic Jurisprudence (fiqh), hadith, tafsir[2] and tasawwuf. His seminary is notable for being one of the first Deobandi institutions to offer the takhassus (PhD equivalent degree leading to mufti status) degree program to women.

Owen Bennett Jones tells the story of India's Deobandi school of Islam, which has inspired both a peaceful global missionary movement and the Taliban.

The Deobandis are virtually unknown to most British people, yet their influence is huge. As the largest Islamic group in the UK, they control over 40% of mosques and have a near monopoly on Islamic seminaries, which propagate a back-to-basics, orthodox interpretation of Islam. Founded in a town called Deoband in 19th Century India, it's a relatively new tradition within the Islamic faith, but has spread throughout the world, with the UK being a key centre. Migrants from India and Pakistan brought Deobandi Islam to the UK during the 1960s and 1970s, setting up mosques and madrassas in the mill towns of Bury and Dewsbury, from which a national network grew. The Deobandi movement is large and diverse: from the quietest and strictly non-violent missionary group the Tablighi Jamaat to the armed sectarian and jihadist groups of Pakistan. The BBC's former Pakistan correspondent Owen Bennett Jones investigates which strands of Deobandi opinion have influence in the UK, speaking to people from within the British Deobandi community, from scholars to missionaries to madrassa students. In the first of two programmes he explores claims that Deobandi Islam is intentionally isolationist and that its strict beliefs put it at odds with mainstream British culture, leaving the community segregated from wider British society. Though if true, is that really the fault of Deobandi Muslims? Producers: Richard Fenton-Smith & Sajid Iqbal Researcher: Holly Topham

In part two of The Deobandis, the BBC's former Pakistan correspondent Owen Bennett Jones reveals a secret history of Jihadist propagation in Britain. This follows the BBC's discovery of an archive of Pakistani Jihadist publications, which report in detail the links some British Deobandi scholars have with militant organisations in Pakistan. Among the revelations are details of a lecture tour of Britain by Masood Azhar - a prominent Pakistani militant operating in Kashmir. He toured the UK in the early 1990s, spreading the word of Jihad to recruit fighters, raise funds and build links which would aid young Britons going abroad to fight Jihad decades later. The programme also explores intra-Muslim sectarianism in Britain, and discovers how some senior Deobandi leaders have links to the proscribed organisation Sipah-e-Sahaba, a militant anti-Shia political party formed in Pakistan in the 1980s. But how widespread and representative is this sympathy with militancy? The programme explores the current battle for control in some British mosques, speaking to British Deobandi Muslims pushing back against the infiltration of Pakistani religious politics in British life. As one campaigner says, this is 'the battle for the soul of Islam' and the 'silent majority' must speak out - but can moderate Muslims build the institutional power they need to really enforce change? CONTRIBUTORS INCLUDE: Aimen Dean - former member of Al Qaeda and former MI5 operative Rafaello Pantucci - Director in International Security Studies, RUSI Mufti Mohammed Amin Pandor Toaha Qureshi MBE - Trustee of Aalimi Majlise Tahaffuze Khatme Nubuwwat (Stockwell, London) Aamer Anwar - human rights lawyer Producers: Richard Fenton-Smith & Sajid Iqbal Researcher: Holly Topham