Shi‘ism, Humanity and Revolution in Twentieth-Century India: Selfhood and Politics in the Husainology of ‘Ali Naqi Naqvi

Jones, Justin

doi:10.1017/s1356186314000066

Cited by 7 publications

(5 citation statements)

References 11 publications

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“…Its very purpose was to preach Shiaism in the country. This society of the Shia community became one of the most influential Shia societies in the 1930s and 1940s (Jones, 2014 (Kuiper, 2017, p. 166).…”

Section: The Shi'a-sunni Factormentioning

confidence: 99%

Muslims preaching movements in British-India: An appraisal of the Tablighi Jamaat and its competitors

Ali

Min-xing

2021

Lib. Arts Soc. Sci. Int. J.

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The article examines emergence of the Tablighi Jamaat (henceforth TJ) in colonial India. It discusses the emergence of Tablighi Jamaat in light of the proselytizing (Tablighi) competition among various Islamic schools that emerged soon after the failure of the 1857 war. This article answers the question of why Maulana Ilyas founded the TJ in undivided India? This study aims to understand the emergence of the TJ in light of the deprivation and Maududian theory of Islamic revivalism. The discussion is based on qualitative analysis of the existing secondary sources in the form of books, research articles, and reports, etc. This study finds that TJ was founded because several Tablighi Jamaats belonged to different Islamic sects during British rule, responded to the challenges of the Muslim community. The Deobandi, Barailvi, Ahl-i-Hadith, and Shi’a Muslims established their proselytizing societies. This study concludes that the Deobandi Tablighi Jamaat emerged not only in response to the anti-Islamic campaigns of Hindus and Christians. The TJ was also founded in response to the preaching struggles of other Islamic schools in the British Raj. It is recommended that the TJ works to implement the Deobandi version of Islam in the world should be further studied

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Section: The Shi'a-sunni Factormentioning

confidence: 99%

Muslims preaching movements in British-India: An appraisal of the Tablighi Jamaat and its competitors

Ali

Min-xing

2021

Lib. Arts Soc. Sci. Int. J.

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“…J. Jones (2014) took up the theme "human" while studying such a direction in Islam as Shiism. E. Muzykina (2017) analyzed general data concerning Islamic anthropology.…”

Section: Introductionmentioning

confidence: 99%

Human Image in Classical Islam and Sufism: Philosophical Analysis

Nesprava¹

2018

АВФД

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Purpose. The study aims to obtaine data about the human image in Islam through thought of the respective visions of both the classical directions of the Muslim religion and the attitudes of Islamic mysticism (Sufism). Achievement of this goal involves the application of methods such as philosophical analysis, comparative method, phenomenology, as well as the consistent solution of the following tasks: a) to analyze the main manifestations of anthropological ideas in Islam; b) to comprehend the specificity of Muslim ideas about a human in comparison with the corresponding Christian teaching; c) to consider disagreements between the interpretation of the essence and tasks of a human in the classical Islam and Sufism. Theoretical basis. The author proceedes from the unsatisfactory nature of the superficial interpretation of the human image in Islam, according to which a human is often expounded as a "slave of Allah", neglecting the multidimensionality of the metaphysical status of a human in Islam, as well as the polyparadigmality of the human image in various Islam directons. Originality. The author refines the human image in Islam in two aspects: first -in the aspect of his conceptual content and secondly -in the aspect of his paradigmatic diversity. Conclusions. The widespread beliefs among the researchers concerning the anthropological component of Islam are not sufficiently substantiated, since they often do not take into account the ambiguity and multidimensionality of the ideas of the Muslim religion towards a human. As it has been shown, the general Muslim ideas about the metaphysical status of a human include two dimensions -a human is interpreted as "the slave of Allah", as well as "the vicegerent of Allah". Within this perception of the human nature there are two various paradigms for interpreting the sphere of preferential fulfillment of a human's duties as the slave and the vicegerent. The first one is used by the classical Islam, it was called the externalistic paradigm. The internalistic paradigm is used by Sufism. The author presents that the theme of the human image in Islam is still not sufficiently studied and it requires further research. The comprehension of the existing in Salafist and Shiite varieties of Islam concerning the human nature interpretation and their essence and tasks are the most productive areas of such further research.

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“…Emphasis on living piety-led life as a priority over the centrality of Muharram commemorations is not absolutely unique to the British South Asian reformists. The Shii piety narratives in South Asia originated almost a century ago (Naqvi 1942), although these were never accepted by mainstream Shia Muslims in South Asia (Jones 2014;Fuchs 2014;Dogra 2017). A minority of scholars and ulama in South Asia propagated living a piety-led life beyond Muharram and their followers were dubbed as 'Wahhabi Shia', by majority of Shia Muslims in Pakistan.…”

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confidence: 99%

“…Emergence of Wahhabi Shia: the South Asian genealogy of piety narratives Jones (2014) traces out the historical origins of the piety narratives and finds them embedded in the South Asian Shii writings depicting third Shia Imam, Husayn ibn 'Ali's life and death as a role model for living a piety-led life. Jones (2014) maintains that Syed Ali Naqi Naqvi wrote hagiography of Husayn ibn' Ali (1942) which presents Husyan as an ideal, perfect and devout Muslim.…”

mentioning

confidence: 99%

“…Naqvi (1942) presents him as a moral role-model and does not mention him communicating with Allah directly at the time of his martyrdom. Jones (2014) proposes that depiction of Husayn as a moral exemplar, contrary to popular beliefs, needs to be viewed in the milieu of early twentieth century South Asia. During this time, puritan and reformist movements among Sunni Muslims actively disseminated the narratives of demystification of Sufi saints and emphasised this-worldly aspects of their lives (Metcalf 1982;Robinson 2008).…”

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confidence: 99%

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Living a piety-led life beyond Muharram: becoming or being a South Asian Shia Muslim in the UK

Dogra

2019

Cont Islam

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Reformist British South Asian Twelver Shia Muslims emphasise practising Shia Islam in daily life beyond the month of Muharram by living a piety-led life; they encourage their followers to 'become' a Shia Muslim rather than just 'being' one. The reformist British South Asian Shia ulama, mostly trained in Shia seminaries based in Qom and Najaf, advocate the adoption of an Islamic life-style compatible with the economic, political and social challenges British Muslims face. Many British South Asian Shia Muslims view these piety narratives with contempt. They consider that the narratives on living a piety-led life privilege Islamic lifestyle like praying and reciting the Qur'an daily over Muharram ritual commemorations. These Shia Muslims see the growing popularity of piety-narrative as an apologetic response by Shia reformists to the growing influence of Salafis and the Tablighi Jamaat in Sunni Muslim public spheres. This paper is based on nine months of ethnographic fieldwork among British South Asian Twelver Shia Muslims in London, Birmingham and Bradford. The centrality of commemorating Muharram rituals in Shia Islam becomes contested when reformist Shia Muslims extend the piety-led lifestyle beyond the month of Muharram. This article revisits the anthropological lens of iltizam (commitment) in available studies on piety among Muslim communities. Thus, iltizam for the reformists and religiously upwardly mobile Shia Muslims means subscribing to a globally standardised interpretation of practising Shia Islam that compliments the aspirations of Iran-based Shia religious establishment. For other Shia Muslims, iltizam with Shia Islam is in (i) reenacting the continuity of South Asian ways of commemorating Muharram ritual in Britain and, (ii) opposing the Wahhabi trends in Shia Islam that are endorsed and encouraged by reformist British South Asian Shia Muslims.

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Shi‘ism, Humanity and Revolution in Twentieth-Century India: Selfhood and Politics in the Husainology of ‘Ali Naqi Naqvi

Cited by 7 publications

References 11 publications

Muslims preaching movements in British-India: An appraisal of the Tablighi Jamaat and its competitors

Muslims preaching movements in British-India: An appraisal of the Tablighi Jamaat and its competitors

Human Image in Classical Islam and Sufism: Philosophical Analysis

Living a piety-led life beyond Muharram: becoming or being a South Asian Shia Muslim in the UK

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