Deobandi in the context of "Khalil Ahmad Saharanpuri"

The Barelvi movement, also known as Ahl al-Sunnah wal-Jama'ah (People of the Prophet's Way and the Community) is a Sunni revivalist movement that generally adheres to the Hanafi and Shafi'i schools of jurisprudence, the Maturidi and Ash'ari creeds, a variety of Sufi orders, including the Qadiri, Chishti, Naqshbandi and Suhrawardi orders, as well as many other orders of Sufism, and has hundreds of millions of followers across the world. They consider themselves to be the continuation of Sunni Islamic orthodoxy before the rise of Salafism and the Deobandi movement.

The Barelvi movement is spread across the globe with millions of followers, thousands of mosques, institutions, and organizations in India, Pakistan, Bangladesh, Afghanistan, Sri Lanka, the United Kingdom, South Africa and other parts of Africa, Europe, the Caribbean, and the United States.

The official religion of Pakistan is Islam, as enshrined by Article 2 of the Constitution, and is practised by an overwhelming majority of 96.35% of the country's population. The remaining 3.65% practice Hinduism, Christianity, Ahmadiyya (considered a non-Muslim group as per the Pakistani constitution), Sikhism, Zoroastrianism and other religions.

Muslims comprise a number of sects: the majority practice Sunni Islam (estimated at 85-90%), while a minority practice Shia Islam (estimated at 10-15%). Most Pakistani Sunni Muslims belong to the Hanafi school of jurisprudence, which is represented by the Barelvi and Deobandi traditions. However, the Ahl-i Hadith movement has also gained popularity together with Wahhabi influence from the Middle East. The majority of Pakistani Shia Muslims belong to the Twelver Islamic law school, with significant minority groups who practice Ismailism, which is composed of Nizari (Aga Khanis), Mustaali, Dawoodi Bohra, Sulaymani, and others.

Sunni Islam (Hanafi/Deobandi) is the largest and the state religion of the Islamic Emirate of Afghanistan. Islam in Afghanistan began to be practiced after the Arab Islamic conquest of Afghanistan from the 7th to the 10th centuries, with the last holdouts to conversion submitting in the late 19th century. It was generally accepted by local communities as a replacement of Zoroastrianism and Buddhism, local tribes began converting to the new religion. Islam is the official state religion of Afghanistan, with approximately 99.7% of the Afghan population being Muslim. Roughly 85% practice Sunni Islam, while around 10% are Shias. Most Shias belong to the Twelver branch and only a smaller number follow Ismailism.

After the Islamic conquest of Persia was completed, the Muslim Arabs then began to move towards the lands east of Persia and in 652 captured Herat. By the end of the 10th century CE the Turkic Ghaznavids subdued Kabul Shahi kings.

Muhammad Qasim Nanawtawi (1832 – 15 April 1880) (Urdu: مولانا محمد قاسم نانوتوی) was an Indian Sunni Hanafi Maturidi Islamic Scholar, theologian and a Sufi who was one of the main founders of the Deobandi Movement, starting from the Darul Uloom Deoband.

Rashīd Aḥmad ibn Hidāyat Aḥmad Ayyūbī Anṣārī Gangohī (12 June 1826 – 11 August 1905) was an Indian Deobandi Islamic scholar, a leading figure of the Deobandi movement, jurist and scholar of hadith, author of Fatawa-e-Rashidiya. His lineage reaches back to Abu Ayyub al-Ansari.

Along with Muhammad Qasim Nanautawi he was a pupil of Mamluk Ali Nanautawi. Both studied the books of hadith under Shah Abdul Ghani Mujaddidi and later became Sufi disciples of Haji Imdadullah. His lectures on Sahih al-Bukhari and Jami` at-Tirmidhi were recorded by his student Muhammad Yahya Kandhlawi, later edited, arranged, and commented on by Zakariyya Kandhlawi, and published as Lami al-Darari ala Jami al-Bukhari and Al-Kawakib al-Durri sharh Jami al-Tirmidhi.

Ashraf Ali Thanwi (often referred as Hakimul Ummat and Mujaddidul Millat; 19 August 1863 – 20 July 1943) was an Indian Sunni Muslim scholar, jurist, thinker, reformist and a revivor of classical Sufi in the Indian subcontinent during the British Raj. He was a central figure of Islamic spiritual, intellectual and religious life in South Asia and continues to be highly influential today. He wrote over a thousand works including Bayan Ul Quran and Bahishti Zewar. He was also one of the chief proponents of the Pakistan Movement.

He graduated from Darul Uloom Deoband in 1883 and moved to Kanpur, then Thana Bhawan to direct the Khanqah-i-Imdadiyah, where he resided until his death. His training in Quran, hadith, fiqh studies and Sufism qualified him to become a leading Sunni authority among the scholars of Deoband. His teaching mixes Sunni orthodoxy, Islamic elements of belief and the patriarchal structure of the society. He offered a sketch of a Muslim community that is collective, patriarchal, hierarchical and compassion-based.

Jamiat Ulama-i-Hind or Jamiat Ulema-e-Hind (Urdu: جمعیۃ علماءِ ہند transl. Council of Indian Muslim Theologians) is one of the leading organisations of Islamic scholars belonging to the Deobandi school of thought in India. It was founded in November 1919 by a group of Muslim scholars including Abdul Bari Firangi Mahali, Kifayatullah Dehlawi, Muhammad Ibrahim Mir Sialkoti and Sanaullah Amritsari.

The Jamiat was an active participant in the Khilafat Movement in collaboration with the Indian National Congress. It also opposed the partition of India, taking the position of composite nationalism: that Muslims and non-Muslims form one nation. As a result, this organisation had a small break-away faction known as the Jamiat Ulema-e-Islam, which decided to support the Pakistan movement.

Islamic socialism is a political philosophy that incorporates elements of Islam into a system of socialism. As a term, it was coined by various left-wing Muslim leaders to describe a more spiritual form of socialism. Islamic socialists believe that the teachings of the Qur'an and hadith, citing aspects of the religion like zakat, are not only compatible with principles of socialism, but also very supportive of them.

Some early figures in Islam, such as Abu Dharr al-Ghifari, a companion of Muhammad, and the first Caliph, Abu Bakr, are sometimes regarded as forerunners of Islamic socialism for their advocacy of wealth redistribution. Interest in fusing Islam and socialism emerged in the nineteenth century, with Islamic Reformist thinker Jamal al-Din al-Afghani, whose writings on the topic were published in the 1930s and influenced many later thinkers. Social movements such as the Wäisi movement in Tatarstan, in the Russian empire, similarly drew on Islamic and socialist thought. In the twentieth century, the Indian Deobandi scholar Ubaidullah Sindhi, the Movement of God-Worshipping Socialists in Iran, the Muslim League in Pakistan, and the Iranian scholar Ali Shariati are among those to play a role in the history of the ideology.