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Contesting the milad : Deobandis and Barelvis in British India and contemporary Pakistan
... Major contributors to Islamic theology and philosophy include Sheikh Ahmad Sirhindi, also known as Mujaddid Alf-i-Sani, and Shah Waliullah Dehlawi. Future debates and conversations within the Muslim community were made possible thanks to their works and teachings (Sajjad, 2023). The emphasis on traditional Sunni Islam was one of the main features of Mughal theological philosophy. ...
This study looked at how theological ideas from the Mughals influenced later Islamic intellectual traditions in Mughal South Asia. The Mughal Empire became a hub of Islamic culture and learning throughout this time, which lasted from the 16th to the 19th centuries. The fundamental theological notions that evolved during this time are identified in this study, including views about God, predestination, reason and revelation, and biblical interpretation. The Deobandi and Barelvi movements are highlighted as examples of how these beliefs influenced later Islamic intellectual traditions. The study focuses on the transmission and transformation of concepts and arguments as it further examines the intellectual ties between Mughal theological thinking and later Islamic intellectual traditions. It examines how later movements modified and reinterpreted Mughal religious ideas while taking into account the social and cultural milieu of the time. By stressing both instances of continuity and change, the study assesses the degree to which Mughal theological thinking continued to influence Islamic intellectual traditions. The study also takes into account broader influences, such as connections with non-Muslim traditions and European intellectual concepts, on Islamic intellectual traditions in the area. It examines how these larger forces affected and interacted with the Mughal intellectual legacy. This study clarifies how Mughal theological traditions influenced later Islamic intellectual traditions in Mughal South Asia. By highlighting the development of religious ideas, the adaptation and reinterpretation of concepts, the intellectual links, and the interaction between continuity and change, it advances our understanding of the intellectual history of the area.
Taking us inside the world of the madrasa—the most common type of school for religious instruction in the Islamic world—this book provides a resource on orthodox Islam in global affairs. Focusing on postsecondary-level religious institutions in the Indo-Pakistan heartlands, the text explains how a madrasa can simultaneously be a place of learning revered by many and an institution feared by many others, especially in a post-9/11 world. The book describes the daily routine for teachers and students today. It shows how classical theological, legal, and Qur'anic texts are taught, and it illuminates the history of ideas and politics behind the madrasa system. Addressing the contemporary political scene, the book introduces us to madrasa leaders who hold diverse and conflicting perspectives on the place of religion in society. Some admit that they face intractable problems and challenges, including militancy; others, the text states, hide their heads in the sand and fail to address the crucial issues of the day. Offering practical suggestions to both madrasa leaders and U.S. policymakers for reform and understanding, the book demonstrates how madrasas today still embody the highest aspirations and deeply felt needs of traditional Muslims.
That the Prophet Muḥammad plays a central role in establishing Islamic teachings is well known; all subsequent generations of Muslims have studied the history of his life, mastering and transmitting his reported words and actions. It is less obvious, however, how he might come to be an immediate and emotionally vital presence to individual believers. In Christianity, images of Jesus play a central role in evoking intimate emotional responses to the life and passion of Christ, but physical representations of the Prophet Muḥammad hold a marginal and disputed place in Muslim piety. No Islamic rite plays a role analogous to that of the Christian Eucharist, which places the figure of Jesus firmly at the center of the ritual life of the community. The three most central ritual acts in Islam - the five daily prayers, Ramaḍān fasting, and the pilgrimage to Mecca - emphasize the individual believer’s immediate encounter with God over any vivid evocation of the Prophet himself. Nevertheless, believing Muslims throughout the centuries have not merely acknowledged Muḥammad’s prophethood and followed his teachings; they also have experienced him as an intimately known and intensely beloved presence in their lives. Indeed, in well-authenticated reports, the Prophet is said to have declared that no one is truly a believer unless he loves the Prophet more than his own parent or child.
In the medieval period, the birth of the Prophet Muhammad (the mawlid) was celebrated in popular narratives and ceremonies that expressed the religious agendas and aspirations of ordinary Muslims, including women. This book examines the Mawlid from its origins to the present day and provides a new insight into how an aspect of everyday Islamic piety has been transformed by modernity. The book gives a window into the religious lives of medieval Muslim women, rather than focusing on the limitations that were placed on them and shows how medieval popular Islam was coherent and meaningful, not just a set of deviations from scholarly norms. Concise in both historical and textual analysis, this book is an important contribution to our understanding of contemporary Muslim devotional practices and will be of great interest to postgraduate students and researchers of Islam, religious studies and medieval studies.
The peculiar concerns of modern society tend to furnish the lenses through which figures like Muḥammad are viewed today. That is, modern biographies of the Prophet tend to see him chiefly as a leader responsible for establishing a movement, the significance of which is to be gauged mainly in terms of its social and political impact. His prophetic role is often understood primarily in terms of the establishment of ritual and legal norms that, in principle, governed the habits of an emerging Islamic civilization. The modern European concept of multiple religions carries with it assumptions about a contest between major religions for establishing a dominant position in the world today. Thus, a prophet who is viewed as the founder of one of the world’s major religions is inevitably seen, in retrospect, mostly as a key player in this historic struggle. This observation holds both for non-Muslim Euro-Americans alarmed about the very existence of Islam, and for Muslim triumphalists who take refuge in Islam as an anticolonial identity. Modern reformist Muslims tend to downplay suggestions that the Prophet could have had any extraordinary status beyond ordinary human beings, and the Protestant inclinations that characterize much of the contemporary climate of opinion on religion (for Christians and non-Christians alike) reinforce the notion that Islam is a faith that lacks the supernatural baggage to be found, for instance, in Catholic Christianity.
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