The first wave involved the establishment of an Islamic territory centered on Thana Bhawan by the movement's elders during the Indian Rebellion of 1857, before the founding of Darul Uloom Deoband.

The Deobandi movement emerged as a response to British colonialism and the perceived threat of cultural and religious domination by Western powers in India.

The concept of Jihad is rooted in the Quran and Sunnah (the sayings and actions of Muhammad) and has been interpreted and applied in different ways throughout Islamic history.

[7] Following his death, his son, Shah Abdul Aziz Dehlavi, carried on his work, declaring jihad as a duty to save India and issuing a fatwa to that effect.

During this time, an independent Islamic territory was briefly established in the Thana Bhawan area of the Saharanpur district in Uttar Pradesh.

Despite the failure of the Indian Rebellion, it marked a turning point in British colonial rule and paved the way for significant changes in the administration of India.

The British government responded to the rebellion by announcing the arrest and offering rewards for the capture of Imdadullah Muhajir Makki, Muhammad Qasim Nanautavi, and Rashid Ahmad Gangohi.

[14] A few days later, when a general amnesty was declared, Muhammad Qasim Nanautavi and Rashid Ahmad Gangohi were released from hiding and resumed their activities.

[17] In this situation, with the goal of creating activism and awareness about Islam and the independence movement against imperialism and colonialism, a group of individuals under the guidance of Imdadullah Muhajir Makki and the leadership of Muhammad Qasim Nanautavi founded Darul Uloom Deoband on May 30, 1866.

Nonetheless, Mahmud Hasan Deobandi maintained a secret and unbreakable relationship with Ubaidullah Sindhi, meeting him outside the Deoband area to exchange advice and provide guidance for necessary activities.

After leaving Darul Uloom Deoband, Ubaidullah Sindhi resigned from his position in Jamiatul Ansar, leading to the organization's gradual weakening.

Following Mahmud Hasan Deobandi's guidance, Ubaidullah Sindhi established the institution Nazaratul Maarif Al Qurania in Delhi.

[19] Mahmud Hasan Deobandi aimed to overthrow the British Raj in India, and to achieve this goal, he focused on two geographic areas.

[34] Hasan was arrested in December 1916 alongside his companions and students, Hussain Ahmed Madani and Uzair Gul Peshawari, by Hussein bin Ali, the Sharif of Mecca, who revolted against the Turks and allied with the British.

The new government, which was supported by the Soviet Union, implemented a series of controversial reforms, including land redistribution and the abolition of traditional Islamic practices.

In December 1979, the Soviet Union, concerned about the growing instability in Afghanistan and the threat to its own security, sent troops into the country to support the PDPA government.

Zia-ul-Haq, who came to power in a military coup in 1977, was a devout Muslim who believed that Pakistan should be a state that was based on Islamic principles and values.

Zia-ul-Haq's support for the Afghan resistance was also tied to his broader foreign policy objectives, which included strengthening Pakistan's strategic relationship with the United States.

[40] The leader of Jamiat-Ulama-e-Islam (S), Sami-ul-Haq, also known as the "Father of the Taliban," was a prominent Pakistani religious scholar and politician who was a proponent of the Deobandi school of thought.

During Zia's regime, Samiul Haq was appointed to various political positions, including as a senator and as the head of the Darul Uloom Haqqania, which is known for its close ties to the Taliban.

In 1994, he gathered a group of Islamic students and religious scholars, many of whom had received their education in Deobandi madrasahs located in Khyber Pakhtunkhwa and Balochistan, and established the Taliban as a political and military movement.

After the end of the war, many of the Mujahideen fighters returned to FATA and some of them went on to establish their own militant organizations like Jaish-e-Mohammed, Harkat-ul-Mujahideen, Harkat-ul-Jihad al-Islami slowly infiltrated Kashmir with the goal of spreading a radical Islamist ideology to wage Jihad against India in the region.

[45] The Pakistani Inter-Services Intelligence has been accused by both India and the international community of supporting and supplying arms as well as providing training to "mujahideen" militants[46][47] in Jammu and Kashmir.

[50] Several new militant groups with radical Islamist views emerged during this time and changed the ideological emphasis of the movement from that of plain separatism to Islamic fundamentalism.

This occurred partly due to the influence of a large number of Muslim jihadist militants who began to enter the Indian-administered Kashmir Valley through Pakistani-controlled territory across the Line of Control following the end of the Soviet–Afghan War in the 1980s.

[citation needed]There was a period of turbulence in Bangladesh between 2013 and 2016 where attacks on a number of secularist and atheist writers, bloggers, and publishers in Bangladesh; foreigners; homosexuals; and religious minorities such as Hindus, Buddhists, and Christians were seen,[56] People accused of attacks on Islam and Muhammad were killed, as the government took no action to calm the situation and bloggers kept writing about Muhammad.

It has explicitly stated on more than one occasion that it opposes the political system of Bangladesh and ostensibly seeks to "build a society based on the Islamic model laid out in Holy Quran and Hadith.

[61] He has praised the Taliban's ability to "break the shackles of slavery" and "re-establish Islamic rule" in Afghanistan, and he has presented their victory as an example alongside the conquest of Mecca.

"[63] In a related matter, the National Commission for Protection of Child Rights (NCPCR) in India objected to alleged "anti-India" content on the Darul Uloom Deoband website, claiming that references to Ghazwa-e-Hind could incite hostility.

Darul Uloom Deoband clarified that the content was a 2009 response to a query about a hadith, not a fatwa, and stated it neither encouraged hatred nor influenced children against their nation.