ملخص الجهاز:
The au thor elucidates this movement’s internal differences and uses its complex history, in both South Asia and South Africa, to illuminate broader features of global Islam, including “the place of Sufism in the modern world, the position of the ʿulama in Muslim public life, and the very notion of Islamic tradition” (11).
The second point pertains to the re lationship between the Deobandī tradition and the Tablīghī Jamāʿat, a transnational Islamic missionary group founded in 1927 by the Deobandī theologian Muḥammad Ilyās Kāndhlavī (d.
Ingram examines the ped agogical modalities and media through which Deobandī scholars contested social norms and articulated their religious authority in response to the emergent publics and crowds of colonial India.
Ingram addresses this question in Chapter 5 and in so doing contributes to theorizations of maslak, a concept that is relevant for understanding Islamic discursivities in modern South Asia more broadly.
Turning to his second object of study in this chapter, Ingram explains that the Tablīghī Jamāʿat is best viewed as “an embodiment of Deoband’s sociology of public knowledge: the masses should know just enough to fulfill their core Islamic ritual duties, but not so much that they publicly debate religious topics be yond the purview of their expertise” (151).
39 The American Journal of Islam and Society 37:3-4 That the Tablīghī Jamāʿat has been pivotal in spreading Deobandī Is lam beyond South Asia is not lost on the author.
Ingram’s case study, the Deobandī scholar Ahmed Sadiq Desai, allows the author to explore the reception of Ashraf ʿAlī Thānvī’s political ideas in a context different from South Asia.