Tablighi Jamaat and the Quest for the London Mega Mosque

Pieri, Zacharias P.

doi:10.1057/9781137464392

Cited by 24 publications

(17 citation statements)

References 13 publications

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“…In this, it has built upon Reetz's (2003Reetz's ( , 2008 work in the South Asian context and helped fill evident lacunae subsisting in the British context (Sikand 2002;Siddiqi 2018). In particular, the paper fleshes out Pieri's (2015) valuable overview of British TJ's organisational structures with an unprecedented level of detail based on freshly undertaken ethnographic fieldwork. Triangulating the findings with studies conducted elsewhere-such as Janson's (2014, pp.…”

Section: Resultsmentioning

confidence: 99%

“…For around 40 years, the movement's European headquarters has operated out of an imposing mosque complex located in Dewsbury, West Yorkshire, which also houses a residential Islamic seminary (dar al-ulum) providing theological training for future imams. However, despite the international furore sparked by the so-called 'London mega-mosque' controversy (Birt and Gilliat-Ray 2010;Pieri 2015), relatively little is known about the movement's internal organisation and modalities of operation in the UK. The most influential piece of research on British TJ-which continues to inform journalistic accounts or those inspired by Christian mission (Bowen 2014;)-was carried out by Yoginder Sikand in the mid-1990s (Sikand 1998a).…”

Section: A Quiet Revolution: the Spiritual Soft Power Of A Global Islmentioning

confidence: 99%

“…While the national centre exerts considerable influence on the regional ones (but by no means absolute, as demonstrated by Pieri's (2015) study of the relative autonomy exercised by regional London TJ leaders in their bid to secure planning permission for the proposed "mega-mosque"), the It is important to specify here the nature of the influence depicted by the arrows in Figure 8. While the national centre exerts considerable influence on the regional ones (but by no means absolute, as demonstrated by Pieri's (2015) study of the relative autonomy exercised by regional London TJ leaders in their bid to secure planning permission for the proposed "mega-mosque"), the regional contested, and rejected outright by some, in TJ circles, leading to the undermining of the authority of both the Dewsbury and Nizamuddin headquarters for many British Tablighis. However, as stated in Section 1.2, the content of this paper reflects the situation as it was during the period of my fieldwork over 2013-2015, and fresh fieldwork would be required to accurately map subsequent developments.…”

Section: Ministering the Nation: Regional And Local Divisions Of Tjmentioning

confidence: 99%

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Structures of Organisation and Loci of Authority in a Glocal Islamic Movement: The Tablighi Jama’at in Britain

Timol

2019

Religions

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The Tablighi Jama’at (TJ) is widely regarded as the largest grassroots Islamic revival movement in the world, but it remains significantly under-researched. This paper, based on sustained ethnographic fieldwork conducted between 2013 and 2015, provides a comprehensive overview of the movement’s organisational structures and loci of authority in Britain. It describes how different levels of the movement interact, from the local and regional to the national and international, to constitute a truly glocal movement. TJ’s European headquarters, located in Dewsbury, West Yorkshire, is identified as a centralised hub that for several decades has co-ordinated the movement’s activities in the West through the devoted leadership of Hafiz Muhammad Patel (1926–2016) and ongoing contact with the global spiritual centre in Nizamuddin, New Delhi. TJ’s simultaneous links with hundreds of mosques across the country, largely—though not exclusively—of Deobandi orientation, are also described. The functioning of its regional centres of operation in Birmingham, Blackburn, Glasgow, Leicester and London is elaborated with reference to key weekly meetings convened on-site and the “routing” of numerous TJ groups to various British mosques each weekend. Although TJ’s leadership has recently become embroiled in schism, the paper argues for the successful establishment of a robust institutional infrastructure in Britain which has facilitated the movement’s transmission to a generation of British-born activists.

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Section: Resultsmentioning

confidence: 99%

Section: A Quiet Revolution: the Spiritual Soft Power Of A Global Islmentioning

confidence: 99%

Section: Ministering the Nation: Regional And Local Divisions Of Tjmentioning

confidence: 99%

See 1 more Smart Citation

Structures of Organisation and Loci of Authority in a Glocal Islamic Movement: The Tablighi Jama’at in Britain

Timol

2019

Religions

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“…The aim was to increase Islam's significance, and this continues to be one of TJ's goals to this day. 50 Similarly, the Jama'at-e-Islami has gone through various transformative phases in different societies, as well as regarding its political methodologies. While growing increasingly political in Muslim-majority Pakistan and Bangladesh, the same party in Muslim-minority India has become a religious organisation focused on welfare, education and community services, only branching out to be involved in politics as a separate entity called 'Welfare Party of India'.…”

Section: Mutuality Versus Differencesmentioning

confidence: 99%

Jamaat-e-Islami and Tabligh Jamaat: A Comparative Study of Islamic Revivalist Movements

Ali

Amin

2020

ICR Journal

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Since the turn of the 20th century, a broad range of Islamic revivalist movements have sprung up in Muslim societies around the globe, especially where Muslims have formerly experienced, primarily through European colonisation, a gradual decline in key Islamic institutions and threats to their identity. Islamic revivalist movements have consequently emerged to inculcate religious principles en masse in the Muslim World through institutional developments, socio-political activities, missionary preaching, and propagation. Movements such as Ilyas’s Tabligh Jama’at and Maududi’s Jama’at-e-Islami are at the forefront of this enterprise and have both demonstrated their potential for bringing about important spiritual and social changes, particularly in Muslim-majority societies. Having been initiated in the Indian subcontinent, both movements currently have global and transnational influence. These two movements, however, have some fundamental differences with regard to their attitude towards polity and social development. In this paper, we compare and contrast the major characteristics of the two movements. A comparative appraisal of these two significant revivalist movements is expected to contribute to an understanding of the socio-religious discourse surrounding the phenomenon of Islamic revivalism. With this comparison, we argue that the differences in their methods are complementary rather than antagonistic, and generally pursue a similar greater goal: reviving Islam and returning society to a stable and harmonious state.

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“…The Deobandi tradition sprung from two strong sentiments: anti-colonialism and theological puritanism. The aim was to secure an independent Muslim identity separated both from the British/Western influence and from the surrounding Hindu majority by turning towards Shari'a and shying away from local customs (Pieri 2015: 33-35, Reetz 2007. Behind the first educational institute was the persuasion that Islam was a source of both superiority and of identity formation taking the shape of political pan-Islam thus forming a break with the past (Reetz 2007:142).…”

Section: The College As Placementioning

confidence: 99%

An Islamic University in the West and the Question of Modern Authenticity

Sinclair

2019

Numen

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The aim of this article is to discuss how Islamic universities in the West facilitate and condition the formation of modern Muslim subjectivities in minority contexts, with an emphasis on the institutions as providers of guidelines for good, Muslim minority life. This is done through a case study of Cambridge Muslim College in the UK. Its values and aims are explored through interviews with the founder and dean, faculty members and students, and through participatory observation. Cambridge Muslim College sees itself as a mediator between Islamic traditions and modern Muslims in the West, and as responsible for engaging in the development of both Muslim minorities and the wider society within which it operates. The questions guiding the study are the following: What role do Islamic universities play in shaping modern Muslim subjectivities in the West? How does Cambridge Muslim College combine understandings of authenticity with preparing their students for professional careers in Britain? The study shows that the understanding of authenticity that is encouraged by college dean Shaykh Abdal Hakim provides an important tool for the students as they strive to form meaningful selves and careers in contemporary Britain. Thus, references to authentic Islam is used to support the development of both working and moral modern subjects.

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Tablighi Jamaat and the Quest for the London Mega Mosque

Cited by 24 publications

References 13 publications

Structures of Organisation and Loci of Authority in a Glocal Islamic Movement: The Tablighi Jama’at in Britain

Structures of Organisation and Loci of Authority in a Glocal Islamic Movement: The Tablighi Jama’at in Britain

Jamaat-e-Islami and Tabligh Jamaat: A Comparative Study of Islamic Revivalist Movements

An Islamic University in the West and the Question of Modern Authenticity

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