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Author | Barbara D. Metcalf |
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Country | United States |
Language | English |
Subject | Deobandi movement |
Genre | Thesis |
Publisher | Princeton University Press |
Publication date | 1982 |
Pages | 402 |
ISBN | 9781400856107 |
OCLC | 889252131 |
Website | princeton.edu |
Islamic Revival in British India: Deoband, 1860-1900 is a book authored by Barbara D. Metcalf, a professor at the University of California. Originally, this book emerged as a revised edition of her doctoral dissertation and was published in 1982 by Princeton University Press. [1] At its core, the book focused on the Deobandi movement's formative phase, representing the first major monograph dedicated to the institutional and intellectual history of this movement. [2] It seeks to clarify the transformative journey undertaken by Islamic scholars, commencing in the 18th century. This journey was catalyzed by the challenges faced by Indian Islam in the aftermath of the 1857 Mutiny, prompting a diverse array of approaches for resolution. [3] Throughout her research, the author gathered pertinent materials in Urdu to present a precise depiction of Deoband's organizational structure.
The book opens with a detailed examination of the landscape of 18th-century Islamic reform movements. Subsequently, it reserves four detailed chapters to present an account of the establishment, administration, financial intricacies, and the education and training of young scholars at the Deoband seminary. The work engages in a critical examination of various styles of religious leadership, delving into the multifaceted roles of muftis, shaikhs, writers, and debaters, often with an unwavering focus on details. A chapter is set aside for an analysis of the social milieu within which the Deobandi ulama operated. Furthermore, the book examines through alternative trends within Sunni Islam, including the Ahl-i Hadith, the Barelwis, the Nadwatul Ulama, and Deoband's rival, Aligarh. It seeks to position Deoband within a historical context and accentuate its unique attributes when compared to other institutions of Indian Muslim erudition and the tapestry of various religious movements. [4]
The initial chapters investigate the historical context of the Deobandi movement, examining the role of Indian Islamic scholars in the eighteenth and early nineteenth centuries. It highlights their growing significance after the decline of the Mughal state, contrasting developments in northern India's Muslim culture centers. The emphasis on ma'qulut in the Dars-i Nizami at the Firangi Mahal in Lucknow is contrasted with Shah Waliullah Dehlawi and his dynasty's focus on Hadith in Delhi. [5]
The core section details the founding of the Darul Uloom Deoband in 1867 following the destruction of Delhi. It presents sympathetic portraits of the Deobandi movement's founders, Qasim Nanawtawi and Rashid Ahmad Gangohi, drawn from their writings and Urdu biographies. Metcalf references original sources, including Darul Uloom's annual reports, providing evidence for the balance between tradition and reform in the Deobandis' approach. [5]
Institutionally, Darul Uloom's networks and donors draw inspiration from the West, influenced by founders' experiences at Delhi College. The deliberate rejection of traditional ties for broader linkages aligns the Deobandis with a trend in nineteenth-century Indian Islam toward institutional and ideological rationalization. This shift is evident in discussions about attempts to subordinate the seminary to local interests and the character of religious teachings at Deoband, emphasizing Hadith and Hanafi law complemented by Sufi spirituality without pir worship. [5]
The roles of leading Deobandi 'ulama' as educators, issuers of fatawa, and participants in religious disputes are examined. Their impact as writers in developing Urdu as the primary language of Indian Islam is noted, particularly Ashraf Ali Thanwi's Bahishti Zewar. The 'ulama's social background is analyzed based on annual reports, dispelling common misconceptions about their status as part of the ashraf. [6]
The final chapters focus on contemporary conflicts between the Deobandis and other movements within Indian Islam, such as the Ahl-i Hadith, Barelwi 'ulama', Aligarh movement, and Nadwatu l-'Ulama'. [6]
The author presents her perspective through the lens of Islamic scholars. [7] According to Francis Robinson, the essence of the entire book lies in recognizing the existence of an Islamic reality—a prerequisite for any genuinely fruitful study. [7] Robinson emphasizes Metcalf's achievements, particularly her investigation into the varied responses of northern Indian ulama to the decline of Muslims and the dominance of the British. This exploration sheds new light on groups such as the Barelwis, Ahl-i-Hadiths, Nadwatul Ulama, and the Deoband school. [7] Metcalf's second success reveals the vibrancy of 18th and 19th-century Indian Islam, exposing the emergence of innovative religious forms. [8] The third success unveils the reasons behind the success of the Deobandi way, while the fourth provides ample evidence depicting the vulgarization of Islamic learning by 19th-century Indian ulama. [9] [10] Amedeo Maiello observes a shift in focus from modernist advocates in previous studies to Metcalf's emphasis on the response of Islamic scholars to the social and cultural disorientation of their time. This shift highlights the intricate yet unified nature of the Indian Muslim pattern of reform. [11] Moreover, Maiello emphasizes the crucial moderating role played by Islamic scholars in updating the inherited tradition. [11] Yohanan Friedmann favored the book's consideration of the extent to which Sufi doctrine and practice influenced Deoband. [12]
The author drew insights from the annual reports of Darul Ulooms, consultative council meeting minutes, and analogous records from Deoband's sister institution, Mazahir Uloom. Additionally, they delved into numerous biographies of prominent Deobandis, characterized by a distinct hagiographic tone. [12] Yohanan Friedmann urges a discerning approach, emphasizing the importance of a critical perspective. While the material is used thoughtfully, reservations are warranted. Its extensive application in portraying the spiritual atmosphere in Deoband is reasonable, given that stories of teachers' exemplary conduct likely originated within the institution. However, concerns arise when the author describes actual conditions at Darul Uloom, such as ideal teacher relationships and their aversion to material gain. The inherently enthusiastic nature of the biographies prompts readers to approach them with skepticism, especially in the context of life at Deoband. [12]
This composition distinguishes itself through a thoughtfully curated array of maps, tables, and a hint of illustrations. In tandem with a thorough glossary and index, the bibliography maintains a discerning focus on English titles. [6] Christopher Shackle highlights a possible reader challenge: discerning among various 'ulama' with akin names in the text. Shackle's proposal to incorporate a brief biographical index could subtly enrich the reader's experience. [6]
Scholars widely acknowledge the book for its originality, substantial contribution to knowledge, and in-depth analysis of Islamic movements in British India, highlighting its role in shaping scholarly understanding. While some critiques exist, the overall reception emphasizes the book's significance. Gowher Rizvi underscores its contribution beyond simplistic categorizations, emphasizing the importance of considering participants' perspectives and beliefs for a more profound exploration. [13] William R. Roff sees it as a significant work of historical and cultural analysis, describing it as a valuable addition to studies of Islam and society in the modern world. [14] Christopher Shackle positions it as essential reading for students of Indian Islam, emphasizing its relevance to those concerned with the modern period. [15] Yohanan Friedmann acknowledges the book's provision of fresh material as a substantial contribution to knowledge about a crucial religious movement in modern Muslim India. [16] Similarly, Francis Robinson commends its originality, technical skill, and richness of ideas. [17] Amedeo Maiello praises Metcalf's adept use of original sources, including school records and unpublished material, viewing the book as a much-needed study in modern Muslim Indian history. [18] Gopal Krishna, former Director of the Centre for the Study of Developing Societies, opines, "This meticulously scholarly book is truly marvelous." [19] The Daily Star rates it as an "outstanding study." [20] However, Annemarie Schimmel, while acknowledging the social science approach, criticizes the author's lack of knowledge in classical Islamic languages and the tradition of Islamic education, pointing out a potential limitation in the book's scope. [21]
In 2002, Muhammad Qasim Zaman penned The Ulama in Contemporary Islam as an expanded rendition of Islamic Revival in British India. While Metcalf delves into the origins of the Deobandi movement, Zaman scrutinizes their approach in strategizing, articulating, contesting, and safeguarding their religious authority through a range of discursive and nondiscursive means. [22] [20]
The Deobandi movement or Deobandism is a revivalist movement within Sunni Islam that adheres to the Hanafi school of law. It formed in the late 19th century around the Darul Uloom Madrassa in Deoband, India, from which the name derives, by Muhammad Qasim Nanautavi, Rashid Ahmad Gangohi, and several others, after the Indian Rebellion of 1857–58. They consider themselves the continuation of Ahlus Sunnah wal Jamaat. The main purpose of this movement was to reject the grave worshipping, shirk and protect the orthodoxy of Islam from Bidah, as well as the influence of non-Muslim cultures on the Muslim of South Asia. The movement pioneered education in religious sciences through the Dars-i-Nizami associated with the Lucknow-based ulema of Firangi Mahal with the goal of preserving traditional Islamic teachings from the influx of modernist, secular ideas during British colonial rule. The Deobandi movement's Indian clerical wing, Jamiat Ulema-e-Hind, was founded in 1919 and played a major role in the Indian independence movement through its participation in the Pan-Islamist Khalifat movement and propagation of the doctrine of composite nationalism. The movement shares several similarities with Wahhabism.
Darul Uloom Deoband is an Islamic seminary in India at which the Deobandi movement began. It was established by the Indian Muslim theologians in the wake of the failure of War of Independence 1857 which had caused the abolition of Mughal Empire and politico-economic predicament of the South Asian Muslims. It aimed at reforming and uplifting the Muslim society on orthodox lines, and preserving the Muslim culture from the influence of modernism, Christian and Hindu missionary activities. It is located in Deoband, a town in Saharanpur district, Uttar Pradesh.
Darul Uloom Karachi is a Madrasa in Karachi, Pakistan. It was founded by Muhammad Shafi Deobandi in June 1951 at Nanak Wara and later on it transferred to Korangi, Karachi, on March 17, 1957. It continues the tradition of the Darul uloom system initiated by Darul Uloom Deoband. The institution has adopted a balanced approach between religious and worldly matters. The secondary schools have individual faculties for both boys and girls. The school has the highest standards of Islamic education and offers a combined curriculum covering traditional Islamic studies and contemporary academic subjects. It is registered as one of the Islamic Schools under Wifaq ul Madaris Al-Arabia.
Darul Uloom Nadwatul Ulama is an Islamic seminary in Lucknow, India. It was established by the Nadwatul Ulama, a council of Muslim scholars, on 26 September 1898.
Manazir Ahsan Gilani was an Indian Sunni Islamic scholar and former Dean of the Faculty of Theology at Osmania University. Some of his notable works include Tadwin-e-Hadith, Muqaddama Tadwin-e-Fiqh, Sawanih-e-Abu Dharr Ghifari, and Sawanih-e-Qasmi. Muhammad Hamidullah, a historian and hadith researcher, was among his students.
Mahmud Hasan Deobandi was an Indian Muslim scholar and an activist of the Indian independence movement, who co-founded the Jamia Millia Islamia university and launched the Silk Letter Movement for the freedom of India. He was the first student to study at the Darul Uloom Deoband seminary. His teachers included Muhammad Qasim Nanautawi and Mahmud Deobandi, and he was authorized in Sufism by Imdadullah Muhajir Makki and Rashid Ahmad Gangohi.
Muhammad Qasim Nanautavi 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.
Muhammad Yaqub Nanautawi (1833–1884) was an Indian Islamic scholar, and one of the earliest teachers of Islamic Madrassa in Deoband, famously called Darul Uloom Deoband in India. He was the first principal of Darul Uloom Deoband.
Muḥammad Shafī‘ ibn Muḥammad Yāsīn ‘Us̱mānī Deobandī, often referred to as Mufti Muhammad Shafi, was a Pakistani Sunni Islamic scholar of the Deobandi school of Islamic thought.
Anwar Shah Kashmiri was an Islamic scholar and poet from Kashmir in the early twentieth century, best known for his expertise in the study of hadith, a strong memory, and a unique approach to interpreting traditions, as well as the fourth principal of Darul Uloom Deoband. With an ancestral heritage of religious scholarship rooted in Baghdad, he acquired training in Islamic sciences at Darul Uloom Deoband under the mentorship of Mahmud Hasan Deobandi, alongside enjoying a spiritual journey with Rashid Ahmad Gangohi. Initiating his vocation as the first principal of Madrasa Aminia, he embarked on a hajj in 1906 with a sojourn in Medina, dedicated to exploring the depths of hadith literature. Subsequently, he joined Darul Uloom Deoband, serving as the post of Sheikh al-Hadith for nearly thirteen years before choosing Jamia Islamia Talimuddin as his final destination for his academic voyage. Although he displayed limited inclination toward the written word, a handful of treatises flowed from his pen. Yet, the bulk of his literary legacy has been preserved through the efforts of his students, who transcribed his classroom lectures, discourses, and sermons. While the crux of his scholarly work centered on championing the Hanafi school and establishing its supremacy, he also garnered recognition for his comparatively liberal approach to various religious matters. His publications found their place under the patronage of Majlis-i Ilmi, a scholarly institution established in Delhi in 1929. His scholarly credentials received official endorsement with the publication of Fayd al-Bari, a four-volume Arabic commentary on Sahih al-Bukhari, curated by Badr-e-Alam Mirati and published in Cairo, with the financial support of Jamiatul Ulama Transvaal.
Arshad Madani is an Indian Muslim scholar and the current Principal of Darul Uloom Deoband. He succeeded Asad Madni as the eighth president of the Jamiat Ulama-e-Hind. The organization split around 2008, and Madani continues to serve as the president of its Arshad faction.
Abul Wafa Sanaullah Amritsari was a British Indian, later Pakistani, Muslim scholar and a leading figure within the Ahl-e-Hadith movement who was active in the Punjab city of Amritsar. He was an alumnus of Mazahir Uloom and the Darul Uloom Deoband. He was a major antagonist of Mirza Ghulam Ahmad and the early Ahmadiya movement. He served as the general secretary of the All India Jamiat-i-Ahl-i-Hadith from 1906 to 1947 and was the editor of the Ahl-e-Hadees, a weekly magazine.
Hafiz Muhammad Ahmad (1862-1930) was an Indian Muslim scholar, who served as the Vice Chancellor of the Darul Uloom Deoband for thirty five years. He was the Grand Mufti of the Hyderabad State from 1922 to 1925.
Saeed Ahmad Palanpuri, was an Indian Sunni Muslim scholar and author who served as Shaykh al-Hadith and Principal of Darul Uloom Deoband. A number of his books are required readings in Darul Uloom Deoband.
Sayyid Mumtaz Ali Deobandi was an Indian Sunni Muslim scholar and an advocate of women rights in the late nineteenth century. He was an alumnus of Darul Uloom Deoband. His book Huquq-e-Niswan and the journal Tehzeeb-e-Niswan that he started with his wife Muhammadi Begum are said to be pioneering works on women rights.
Revival from Below: The Deoband Movement and Global Islam is a book by Brannon D. Ingram, a professor affiliated with Northwestern University. This scholarly publication, brought to readers in 2016 through the University of California Press, explores the reformist agenda of the Deobandis and delves into the understudied aspect of their expansion beyond South Asia, with a particular focus on South Africa. The author reexamines the Deobandis' articulation of their reformist goals, unveiling a dimension that has received inadequate scholarly attention: their networks' reach and influence in regions outside of South Asia. The author offers compelling insights into the meaning of the Deobandi tradition and delves into the Deobandis' understanding of religious and social reform. Through a balanced approach encompassing both textual sources and individual agency, Ingram elucidates the intricate dynamics of Deobandi practices and analyzes the implications of their transnational expansion in the post-colonial era. Despite its paramount significance, the Deobandi stream of thought within Hanafi Islam is often subject to misinterpretation and unwarranted criticism. In reality, it stands as an influential Muslim reform and revival movement, surpassing all others outside of the Middle East.
This bibliography of Deobandi Movement is a selected list of generally available scholarly resources related to Deobandi Movement, a revivalist movement within Sunni Islam, adhering to the Hanafi school of law, formed in the late 19th century around the Darul Uloom Deoband in British India, from which the name derives, by Qasim Nanawtawi, Rashid Ahmad Gangohi and several others, after the Indian Rebellion of 1857–58. It is one of the most influential reform movements in modern Islam. Islamic Revival in British India by Barbara D. Metcalf was the first major monograph specifically devoted to the institutional and intellectual history of this movement. Muhammad Tayyib Qasmi wrote a book named The Tradition of the Scholars of Deoband: Maslak Ulama-i-Deoband, a primary source on the contours of Deobandi ideology. In this work, he tried to project Deoband as an ideology of moderation that is a composite of various knowledge traditions in Islam. This list will include Books and theses written on Deobandi Movement and articles published about this movement in various journals, newspapers, encyclopedias, seminars, websites etc. in APA style. Only bibliography related to Deobandi Movement will be included here, for Darul Uloom Deoband, see Bibliography of Darul Uloom Deoband.
This bibliography of Darul Uloom Deoband is a selected list of generally available scholarly resources related to Darul Uloom Deoband, a leading Islamic seminary and Muslim theological centre in India at which the Deobandi movement began, founded in 1866. It is one of the most influential reform movements in modern Islam. It created a largest network of satellite madrasas all over the world especially India, Bangladesh, Pakistan, Afghanistan neighboring countries in Asia and beyond, and as far afield as the Caribbean, South Africa, United Kingdom and the United States. Islamic Revival in British India by Barbara D. Metcalf was the first major monograph specifically devoted to the institutional and intellectual history of Deoband. Syed Mehboob Rizwi wrote History of Darul Uloom Deoband in 1977 in 2 volumes. This list will include Books and theses written on Darul Uloom Deoband and articles published about Deoband in various journals, newspapers, encyclopedias, seminars, websites etc. in APA style. Only bibliography related to Darul Uloom Deoband will be included here, for Deobandi movement, see Bibliography of Deobandi Movement.
Darul Uloom Deoband was established in 1866 in the Saharanpur district of Uttar Pradesh, India, as part of the anti-British movement. It gave rise to a traditional conservative Sunni movement known as the Deobandi movement. The Deobandi Movement has an international presence today, with its full-fledged manifestation in South Africa, a country where the movement was initiated through the Indian Gujarati merchant class. The Islamic education system of the Deobandi movement, as well as the necessary components of social and political organizations such as Tablighi Jamaat, Sufism and Jamiat, are fully functioning effectively in South Africa, as they do in India. Madrasas in South Africa provide Islamic higher education and are now centers for Islamic education for foreigners who are interested in receiving a Deobandi-style education. Many of their graduates, especially from Western countries such as the United Kingdom and the United States, are Western students. Some of South African madrasas are recognized globally, providing fatwa services. South Africa is now known for producing exceptional Islamic literature through translation and compilation. Similarly, the Tabligh Jamaat is a hub in South Africa that spreads throughout South and East Africa. Graduates of South African madrassas spend their time in the path of the Tabligh Jamaat. Through the work of several spiritual personalities of the Deobandis, the tradition of Deoband's Tasawwuf (Sufism) has taken root in South Africa. Among them are Zakariyya Kandhlawi, Masihullah Khan, Mahmood Hasan Gangohi and Asad Madani. South African Deobandi Muslims have many important and influential educational and socio-political organizations that educate the people and play an important role in religious and social activities. Among them are Jamiatul Ulama South Africa and the Muslim Judicial Council.
Deobandi fiqh is a school of Islamic jurisprudence that is based on the Hanafi school of Islamic law. It is associated with the Deobandi movement, which originated in India in the late 19th century and has since spread to other parts of the world, particularly in South Asia. Deobandi fiqh emphasizes a strict adherence to the Quran and the Sunnah, and seeks to ensure that all aspects of daily life are guided by Islamic law. It places a strong emphasis on the principles of fiqh, or Islamic jurisprudence, and is known for its strict interpretation of Islamic law. It also emphasizes the importance of Islamic ethics and morality, and emphasizes the need for Muslims to lead a pious and virtuous life. Deobandi fiqh has had a significant influence on Islamic education and scholarship, particularly in South Asia and among the global South Asian diaspora. It plays a foundational role in the judiciary of Afghanistan. It has also been associated with various Islamic political movements and has been a subject of controversy and debate within the Muslim community.