Deoband Vs Deoband
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
The Maulana Who Loved Krishna
SPECIAL ARTICLE The Maulana Who Loved Krishna C M Naim This article reproduces, with English translations, the e was a true maverick. In 1908, when he was 20, he devotional poems written to the god Krishna by a published an anonymous article in his modest Urdu journal Urd -i-Mu’all (Aligarh) – circulation 500 – maulana who was an active participant in the cultural, H ū ā which severely criticised the British colonial policy in Egypt political and theological life of late colonial north India. regarding public education. The Indian authorities promptly Through this, the article gives a glimpse of an Islamicate charged him with “sedition”, and demanded the disclosure of literary and spiritual world which revelled in syncretism the author’s name. He, however, took sole responsibility for what appeared in his journal and, consequently, spent a little with its surrounding Hindu worlds; and which is under over one year in rigorous imprisonment – held as a “C” class threat of obliteration, even as a memory, in the singular prisoner he had to hand-grind, jointly with another prisoner, world of globalised Islam of the 21st century. one maund (37.3 kgs) of corn every day. The authorities also confi scated his printing press and his lovingly put together library that contained many precious manuscripts. In 1920, when the fi rst Indian Communist Conference was held at Kanpur, he was one of the organising hosts and pre- sented the welcome address. Some believe that it was on that occasion he gave India the slogan Inqilāb Zindabād as the equivalent to the international war cry of radicals: “Vive la Revolution” (Long Live The Revolution). -
VADLAMUDI-THESIS.Pdf (550.0Kb)
Copyright By Sundara Sreenivasa R Vadlamudi 2010 The Thesis Committee for Sundara Sreenivasa R Vadlamudi Certifies that this is the approved version of the following thesis: Daud Shah and Socio-religious reform among Muslims in the Madras Presidency APPROVED BY SUPERVISING COMMITTEE Supervisor: ______________________________ Gail Minault _____________________________ Cynthia Talbot Daud Shah and Socio-religious Reform among Muslims in the Madras Presidency by Sundara Sreenivasa R Vadlamudi, M.A. Thesis Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Master of Arts The University of Texas at Austin May 2010 Dedication To my family For believing in me and my dreams Acknowledgements This work would not have been accomplished without the support and guidance of several people. Professor Gail Minault was a tremendous source of guidance and encouragement. Her interest and curiosity about Muslims in Tamil Nadu has greatly inspired me. Professor Cynthia Talbot patiently waited, read earlier drafts, and provided extremely useful comments. Marilyn Lehman uncomplainingly answered my questions and tolerated my requests regarding coursework and funding. I would like to thank members of the History Department’s Graduate Program Committee (GPC) for funding my research. I am extremely grateful to Qazi Zainul Abideen for providing me with copies of journals that are used in this thesis. He has become a good friend and I am glad to have met such a wonderful person. I would also like to thank the staff of the Tamil Nadu State Archives for going the extra mile to retrieve dusty records without any complaints. -
Evolution and Growth with Special Reference to Kerala Model
Apjir/ e-ISSN: 2602-2893 Cilt: 5, Sayı: 2, 2021, ss. 188-217/ Volume: 5, Issue: 2, 2021, pp. 188-217 Journal homepage: https://apjir.com/ ARAŞTIRMA MAKALESİ/RESEARCH ARTICLE INDIAN MADRASAS: EVOLUTION AND GROWTH WITH SPECIAL REFERENCE TO KERALA MODEL Unais KODUVAYAKKAL Doktora Öğrencisi, SBE, İslam Tarihi ve Sanatları, Uludağ Üniversitesi, Bursa PhD Student, Social Science, Department of Islamıc History and Arts, Uludag University, Bursa/Turkey [email protected] orcid.org/0000-0002-7131-2744 Abstract This study unveils the history of madrasahs from the beginning to the present level educational revolution in India, not the least, in Kerala. Form the time of Prophet (d.632 A.D ) to this day even, the tradition of madrasah has undergone many changes in curricula, infrastructure and other related aspects of learning and teaching methods. The pre-colonial period had some origins of madrasahs while Mughals (1526-1857) made it a golden period of Islamic education until the octopus clinch of British rule (1757-1947) shackles this nation. Under the shadow of western education, they crippled the religious, cultural, economic and educational base of Indians. Muslim scholars resisted well with the shield of religious learning which they have acquired from the traditional learning (ders) system of masjıds. This study clearly focuses the traditional growth and timely changes and nuances of religious education in Kerala. Through various periods, with concerned systems, this reveals how madrasahs and its classic form of Masjid-Ders systems shaped the religious and educational platform of India in general and Kerala in particular. Key Words: Madrasahs, evolution, growth, India, Kerala HİNT MEDRESELERİ: KERALA MODELİ ÖZELİNDE DEĞİŞİM VE BÜYÜME Öz Bu araştırma, Hindistan’da, özellikle, Kerala’da medreselerin başlangıcından günümüze kadar devam eden eğitimdeki usulündeki değişim tarihini gözler önüne sermektedir. -
Muslim Mystics and Sufi Silsilahs in the India
MUSLIM MYSTICS AND SUFI SILSILAHS IN THE INDIA. By Dr.Amit Dey. When I am writing this article during the beginning of the new year, 2015, the world and the Indian subcontinent are going through certain uneasy experiences ranging from the violent reaction in the aftermath of the publication of cartoons in some western newspapers allegedly hurting the sentiment of millions of Muslims all over the world, when quite a few innocent school children perished in a brutal attack in Peshawar, when the Indian state of West Bengal is trying to recover from the infamous Khagragarh (in Burdwan district) explosion, when certain south asian regions are being exposed for the alarming imbalance in sex ratio confirming the prevalence of female foeticide even during the second decade of the twenty first century, the stereotyping of Islam as an intolerant, homogeneous and violent religion gathered momentum in the oriental and occidental worlds.1 In the context of these developments at the regional and trans-regional levels, the study of Islamic mysticism is becoming more and more relevant particularly due to the tolerant, spiritual and humane outlook of the Muslim mystics and the appropriating and accommodating nature of various sufi orders which created ripples in the socio-spiritual world of the subcontinent. Ironically, the sufis are virtually eliminated from the world of their origin, i.e., Central Asia and the Middle East. However, in South Asia where the Muslim mystics once took spiritual refuge, Sufism is still vibrant as a spiritual and cultural force. Existence of Sufism proves that like any other religion, Islam is also characterized by heterogeneity. -
Crown Paper 2 July 2009
Brandeis University Crown Center for Middle East Studies Crown Paper 2 July 2009 From Visiting Graves to Their Destruction The Question of Ziyara through the Eyes of Salafis Ondrej Beranek and Pavel Tupek Crown Papers Editor Naghmeh Sohrabi Consulting Editor Robert L. Cohen Production Manager Benjamin Rostoker Editorial Board Abbas Milani Stanford University Marcus Noland Peterson Institute for International Economics William B. Quandt University of Virginia Philip Robins Oxford University Yezid Sayigh King’s College London Dror Ze’evi Ben Gurion University About the Crown Paper Series These article-length monographs provide a platform for Crown Center faculty, research staff and postdoctroal fellows to publish their long-term research in a peer-reviewed format. The opinions and findings expressed in these papers are those of the authors exclusively, and do not reflect the official positions or policies of the Crown Center for Middle East Studies or Brandeis University. Acknowledgement The authors wish to thank the two anonymous reviewers for their valuable comments, and Robert Cohen for his impeccable copy editing. Copyright © 2009 Crown Center for Middle East Studies, Brandeis University. All rights reserved. Table of Contents Introduction 1 Contemporary Destruction of Graves and Its Legalization 3 Changing Views since Muhammad 6 Ibn Taymiyya and His Times 9 Muhammad ibn ‘Abd al-Wahhab and His Legacy 17 Visiting Graves and Its Implications for Islam: What Is the Connection? 24 About the Authors 35 1 Introduction A RESPECT FOR THE TERR A IN OF DE A TH , A LONG WITH THE INDIVIDU A L GR A VE SITE , SEEMS TO BE ONE OF THE CONTINUITIES OF HUM A N L A NDSC A PE A ND CULTURE , THOUGH THERE H A VE BEEN MONSTROUS EXCEPTIONS ON OCC A SION ...1 In a collection of fatwas, religious opinions, issued by a group of prominent Saudi legal scholars (ulama), we find the following question: “I live in a neighborhood that has a graveyard, and every day I walk along a path that passes beside it. -
Tracing Sufism's Relation to Islam
Chapter 1 Tracing Sufism’s Relation to Islam Sufism’s place in Islam is one of the most contested topics in contemporary Islamic discourse. The controversial nature of Sufism can usually be demon- strated by simply raising the issue in Muslim company. I recall discussing an essay of mine on Sufism with two Egyptian professors at Middlebury’s summer Arabic school in 2009. One of the professors quickly cautioned that Sufism deviated from authentic Islam. The other professor proudly shared that his uncle was a Sufishaykh in Cairo, and that in fact Sufism was something quite profound and spiritual. The debate continued over lunch with an eventual agreement to disagree on the nature of Sufism. Their contrasting views illustrate much wider trends in contempo- rary Islam. For many Muslims today, Sufism is emblematic of everything that went wrong with Islamic civilization. Whether in casual conversation or in polemical literature, Sufism is frequently associated with medieval superstition, resignation, and corruption, factors leading to the weakening of Islamic civilization and its eventual conquest by European powers. In mosques throughout the world, at Islamic conferences, and in pamphlets distributed by anti-Sufi preachers, it is an oft-heard refrain that Sufism is un- Islamic or at least the vehicle through which beliefs and practices foreign to Islam made their way into the religion. Sufis are sometimes associated with bida‘a, corrupt innovations in religion, and even shirk, associating partners with God. These generally anti-Sufi attitudes are one aspect of the profound purging of traditional culture from Islamic societies that has occurred in recent centuries, whether by colonial powers, modernizing Muslim states, or revivalist movements. -
Hindustani Fanatics, India's Pashtuns, and Deobandism
H INDUSTANI F ANATICS , I NDIA ’ S P AS H TUNS , AND D EOBANDISM – C ONNECTIONS Cultural & Geographic Research TRIBAL ANALYSIS CENTER September 2009 Hindustani Fanatics, India’s Pashtuns, and Deobandism – Connections H INDUSTANI F ANATICS , I NDIA ’ S P AS H TUNS , AND D EOBANDISM – C ONNECTIONS Copyright © 2009 Tribal Analysis Center, LTD All Rights Reserved Cultural & Geographic Research TRIBAL ANALYSIS CENTER About Tribal Analysis Center Tribal Analysis Center, 6610-M Mooretown Road, Box 159. Williamsburg, VA, 23188 Hindustani Fanatics, India’s Pashtuns, and Deobandism – Connections Hindustani Fanatics, India’s Pashtuns, and Deobandism – Connections There are a thousand hacking at the branches of evil to one who is striking at the root. Henry David Thoreau … but the wretched Rohillas had no country; the country they had left had long been possessed by others, and where were these miserable people to seek for a place of shelter – from the persecution of whom? Of Englishmen – natives of a country renowned for its justice and humanity. They will carry their melancholy tale into the numerous tribes and nations among whom they are scattered, and you may depend upon it the impression which it will make, will, sooner or later, have its effect.1 Charles James Fox The British literature about the military problems they encountered with the Pashtun2 tribes in the region lying along the border with Afghanistan is filled with references to antagonists they referred to as “Hindustani Fanatics.” Again and again, the huge British Empire went to war with these people, but they are little understood. The purpose of this paper is to explain who the “Fanatics” were, their tribal connection, and their links to both Islamic extremism and Deobandism. -
B. G. Iiird Year Unit I the MOVEMENT of MUHAMMAD BIN ABDUL
B. G. IIIrd Year Unit I THE MOVEMENT OF MUHAMMAD BIN ABDUL WAHAB It is a well-known fact that in the beginning of the12th century A.H. (18th century A D.), the moral degeneration of the Islamic world was at its lowest ebb. Not to speak of the Muslims themselves, even non-Muslims wondered at the disparity between the Muslims of early times and those of the present era. An American writer, Lothrop Stoddard, draws an accurate picture of this period of decadence. “As for religion, it was as decadent as everything else. The austere monotheism of Muhammad (peace be upon him) had become overloaded with a rank growth or superstition and puerile mysticism. The mosques stood unfrequented and ruinous, deserted by the ignorant multitude which, decked out in amulets, charms and rosaries, listened to the squalid faqirs or dervishes and went on pilgrimage to the tombs of the “holy men” worshipped as saints and intercessors. As for the moral precepts of the Quran, they were ignored or defied. Even the -‘holy cities were the holes of iniquity. In fact, the life had apparently gone ‘out of Islam. Could Muhammad return to earth, he would unquestionably have anathematized his followers as apostates and idolaters.” In the midst of such discouraging circumstances, Muhammad bin Abdul Wahab was born in 1703 into a family of Najd renowned for their learning and their piety. As a child, he was extraordinarily precocious. By the time he reached adolescence, he had been acclaimed throughout Arabia as a brilliant Alim. As his reputation spread, students flocked to him. -
British Muslims: Sectarian Movements 20 Minute Read
CENTRE FOR RESEARCH AND EVIDENCE ON SECURITY THREATS BRITISH MUSLIMS: SECTARIAN MOVEMENTS 20 MINUTE READ This guide provides an overview of British Muslim sectarian movements and networks. GENERAL It is important to distinguish between Islam and Islamism. The former refers to the global religion in all its unity and diversity, and the latter to what is often referred to as ‘political Islam’. KEY POINTS • In the UK today, a large number of Islamic • South Asian reform movements include the movements and networks are represented, most Deobandis, Tablighi Jama‘at, the Barelwis, and with their origins in either South Asia or the Jama‘at-i Islami. Middle East. • The chief Middle Eastern influences on Islam in • In the initial stages of community development, Britain have been the Salafi beliefs and practices Muslims in Britain made little reference to associated with the 18th century scholar, Ibn different schools of thought or Islamic traditions. Abd Al-Wahhab, and the Muslim Brotherhood Once communities were able to finance and (founded in 1920s Egypt). support more than one mosque, traditional • Since the 1990s a number of Salafi groups with divisions began to have an influence. their roots in the Middle East have appealed to • Eighty-five per cent of British Muslims are Sunni; young British Muslims. 15 per cent are Shi‘a. • Although Salafi movements share a commitment • There is a difference between Islam and Islamism, to reviving ‘authentic’ Islam, their views have the former referring to the global religion as a differed on issues such as khilafah (an Islamic whole in all its unity and diversity, and the latter state or society based on shari‘ah), jihad, and to ‘political Islam’. -
Relations of the Sufis with the Rulers of Deccan (14^" -17^" Centuries)
RELATIONS OF THE SUFIS WITH THE RULERS OF DECCAN (14^" -17^" CENTURIES) ABSTRACT OF THE THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF Bottor of ^I)Uo£iopI)p IN HISTORY BY FATIMA MARYAM UNDER THE SUPERVISION OF PROF. TARIQ AHMED CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY ALIGARH-202002 (INDIA) 2012 ABSTRACT Scope of the work: This thesis studies the emergence of Muslim culture in the medieval Deccan with a particular focus on the impact of various Sufi orders. It charts their spread in the Deccan, studies the establishment of khanqahs in various cities and analyses the attitude of different orders vis-a-vis the medieval ruling elite. The study takes into account a broad time-span which begins with the foundation of the Bahmani kingdom in 1347, covers the period of the succession states that emerged on the debris of the Bahmani kingdom, and ends with the disintegration and Mughal conquest of the last surviving independent kingdoms of Bijapur and Golconda in 1686 and 1687 respectively. In this long time-span the thesis notices the flowering of several Sufi orders: some major orders such as the Chishtis and the Qadiris, and also those who had a comparatively limited popularity in the Deccan such as Shattaris, Junaidis, Nimatullahis and Naqshbandis. All these orders had slight differences in their trajectories of thought and in their stance towards the temporal authorities. The study of these differences remains the main focus of my study. The region of Deccan became a fertile ground for mystics even before the Muslim political annexation began, and the process received an impetus during the Tughlaq period. -
Nida-E-Haqq (The Voice of Truth )
ii Bareilly Shareef And respect is (only) for Allah , His Prophets, and the Faithful (Surah Al-Munafiqun, 63:8) iii In the Name of Allah, the Beneficent, the Merciful Ya Rasulallah ! Ya Shaykh Abdul al-Qadir Jilani ! Ya Pir al-Madad! Countless Durood and Salaams upon Sayyiduna Rasulullah , his Family, Companions and the Rightetous Servants of the Ahle Sunnah Wal Jammaah This work is humbly dedicated to Hazrat Peerzada Mawlana Chaman Qadri, may Allah sanctify his secret and grant him a long life. iv CONTENTS Acknowledgment 1 Concerning ‘Abd al-Mustafa 2 I. Introduction 6 II. A Brief History 13 III. The Apologist 34 IV. Verbal Abuse 41 V. The Justification 62 VI. Due Consideration 71 VII. Sahih Hadith 78 VIII. Probable Possibility 95 IX. Denial of Disbelief 99 X. Insidious Points 114 XI. Fallacies 127 XII. Conclusion 150 XIII. Summation 153 v Appendix 1: The Kharijites 155 Appendix 2: Takfir 164 Exhibit A 178 Exhibit B 179 Exhibit C 180 Exhibit D 181 Exhibit E 182 Exhibit F 183 Exhibit G 184 vi ACKNOWLEDGMENT I am convinced that this endeavor was possible, from its very conception to its completion, solely through the grace of my Peer-o- Murshid, Hazrat Mawlana Chaman Qadri, and due to the baraka that results from even a weak plea to the Sultan of Saints, Ghawth al-A'zam, Hadrat Shaykh Abdul Qadir Mohiuddin al-Jilani . The compiler would also like to thank the people who were instrumental in helping me bring this book into being. First immense gratitude goes out to Hazrat Sahib for recommending the title Nida-e-Haqq (The Voice of Truth ). -
Impact of the Naqshbandisilsilah on Indian Muslims
IMPACT OF THE NAQSHBANDISILSILAH ON INDIAN MUSLIMS ABSTRACT /> / THESIS . / \v SUBMITTED FOR THE AWARD OF THE DC.GREE OF / \\L^\\ IDoctor of pl|tlo?tipfm Islamic Studies \ By Shamsul Hasan Under the Supervision of Dr. Muhammad Ismail ^y^ (Associate Professor) DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2010 Abstract The present work seeks to investigate "Impact of the Naqshbandi Silsilah on Indian Muslims". The Sihilah-i- Khwajgan known as the Naqshbandi Sufi Silsilah in India, originated in Transoxiana (Turkey) under the foundership of Khwajah Abu Yousuf Hamdani (d.c.e. *f14G),Khwajah B^au'd-din Naqshband (c. e. 1318) was the seventh in the Naqshbandi series. He was adopted by Khwajah Muhammad Shamsi, the fifth descendent of Hamdani. Bahau'd-din Naqshbandi died in (c.e 1389) and buried near Bukliara. His successor was Alau'd-din Attar (c.e. 1393) who was married to his daughter and though Attar was a renowned Sufi, it was Maulana Yaqub Carkhi (d. c. e. 1477) who continued the Naqshbandi lineage. It was his descendant Khwajah 'Ubaydullah Ahrar, who established Naqshbandi supremacy in Central Asia. Khwajah Nuru'd-din 'Ubaydullah Ahrar, was the forerunner of the Indian line of the Naqshbandis. Khwajah Nuru'd- din 'Ubaydullah Ahrar died in 29 Kabiul Awwal 895 A.H/ 20 Februrj, 1490 c.e. and buried in his Khanqah in Samarkand. The Khwajah had a large number of disciples of whom the prominent were 'Umar Shaykh Mirza, father of Babur and his son Khwajah Muhammad Yahya. Khwajah 'Abdul Shahid and Khwajah Kalan who migrated from central Asia to India, and Khwajah 'Abdur Rahim Jami, was also the disciple of Khwajah 'UbayduUah Ahrar.