By Filippo Osella, Caroline Osella
The articles during this quantity building up ethnographic research complementary to the historiography of South Asian Islam, which has explored the emergence of reformism within the context of particular political and spiritual situations of 19th century British India. taking on assorted renowned and scholarly debates in addition to daily spiritual practices, this quantity additionally breaks clear of the dominant pattern of mainstream ethnographic paintings, which celebrates sufi-inspired kinds of Islam as tolerant, plural, actual and so forth, pitted opposed to a 'reformist' Islam. Urging a extra nuanced exam of all varieties of reformism and their reception in perform, the contributions right here powerfully display the old and geographical specificities of reform tasks. In doing so, they problem triumphing views within which considerably assorted traditions of reform are lumped jointly into one reified classification (often carelessly shorthanded as 'wah'habism') and branded as extremist - if now not altogether demonised as terrorist.
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Additional info for Islamic Reform in South Asia
New Delhi: Maktaba Jamia. Lelyveld, D. 1978. Aligarh’s First Generation: Muslim Solidarity in British India. Princeton: Princeton University Press. Pritchett, Frances W. 1994. Nets of Awareness: Urdu Poetry and its Critics. Berkeley: University of California Press. Ruswa, Mirza Muhammad Hadi. 1989. Umrao Jan Ada. New Delhi: Maktaba Jamia. 2 Islamic Reform and Modernities in South Asia Francis Robinson* Introduction F rom the beginning of the Islamic era, Muslim societies have experienced periods of renewal (tajdid).
As usual I was alone in the room. The maids and manservant were all sleeping downstairs, and the lamp by my head was alight. At first I tossed and turned for a long time. I wanted to sleep but sleep didn’t come at any cost. Finally I rose, stuck a betel-roll into my mouth, called the maid to fill the water-pipe, and lay down on the bed. I began to smoke. I had the desire to look at a book. There were plenty of storybooks in the shelf above my head. I picked them up one by one, turning the pages, but I’d read them all several times already.
The Deoband madrasa, founded in 1867, and supported by public subscription alone was the model. By 1967, it claimed to have founded more than 8,000 madrasas in its image. 1 It should be noted, however, that some sufis adjusted their practices not just to take account of reform but also to embrace its transformative processes. Chapter 4 by Nile Green in this volume is a good example of the former. The classic study of reform led by a sufi and his Naqshbandi followers is Mardin (1989). 30 / Islamic Reform in South Asia From these institutions came the teachers and scholars who provided the knowledge and the guidance to enable Muslim society not just to survive but also to entrench itself further.