“…A brief history of the Tabligh Jama'at's emergence into the world illuminates this point. The Tabligh Jama'at's representing the institution of Islamic revivalism in Australia has occurred via networks that extend beyond Australian shores, to the group's origins and headquarters in India and to Tablighi communities around the globe (Ali 2012;Ali and Sahib 2022;Sahib 2022). The Tabligh Jama'at was founded by a Muslim scholar named Maulana Ilyas in Delhi in 1927.…”
Section: Muslim Social Activity and Placemaking In Australiamentioning
For generations, Muslims have engaged in daily life in the West—what this study identifies as Muslim social activity. Through social activity in Western societies, Muslims transform spaces into places by seeking to belong, feel at home, care, materialise religious and ethno-cultural values, and live meaningfully. The concept of place has not been used to explain Muslim social activity in the West. This study addresses this lacuna by explaining it in Australia as placemaking.
“…A brief history of the Tabligh Jama'at's emergence into the world illuminates this point. The Tabligh Jama'at's representing the institution of Islamic revivalism in Australia has occurred via networks that extend beyond Australian shores, to the group's origins and headquarters in India and to Tablighi communities around the globe (Ali 2012;Ali and Sahib 2022;Sahib 2022). The Tabligh Jama'at was founded by a Muslim scholar named Maulana Ilyas in Delhi in 1927.…”
Section: Muslim Social Activity and Placemaking In Australiamentioning
For generations, Muslims have engaged in daily life in the West—what this study identifies as Muslim social activity. Through social activity in Western societies, Muslims transform spaces into places by seeking to belong, feel at home, care, materialise religious and ethno-cultural values, and live meaningfully. The concept of place has not been used to explain Muslim social activity in the West. This study addresses this lacuna by explaining it in Australia as placemaking.
This study examines the emotional dynamics of the written and oral texts of Tabligh Jama’at—respectively, Faza’il-e-A’maal (Virtues of Good Deeds) and bayan (religious sermon). In them, the study identifies emotion work—the attempt to generate certain emotions. The study discusses how the texts’ emotion work relates to Tablighi discursive ideology (framing) and also posits several emotions that the emotion work might generate. From these findings, the study offers the idea that Tablighi emotion work contributes to transforming Muslims’ emotional sphere by attaching them emotionally to ultimate religious concerns. By enchanting Muslims’ emotional sphere and attaching Muslims to Islamic social actors, values, practices, and Islamic revivalist goals, Tablighi emotion work contributes to the social transformation of individuals and society.
The coronavirus pandemic has disrupted society in myriad ways, but how the pandemic has changed traditional forms of religion has been relatively understudied. Addressing this caveat, in this paper, I try to understand how adherents of an Islamic revivalist movement, the Tablighi Jamaat, turn to WhatsApp for meaning-making at the onset of the pandemic in Pakistan. The adherents are unable to sustain the use of the digital space due to incompatibility between the logic of the movement and the online platform. Without structural authority and organization, communication is chaotic and, at times, combative. The mixing of pure and impure ideas is also detrimental to communal cohesiveness. This study provides a counterexample to previous claims of symbiosis between online and offline religion and their inevitable merger.
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