Tablighi Jamaat in the UK

Siddiqi, Bulbul

doi:10.1007/978-981-10-7236-9_8

Cited by 7 publications

(10 citation statements)

References 7 publications

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“…Indeed, research funding around the world is often diverted towards producing research which “helps governments and security agencies to discern ‘good Muslims’ from ‘bad Muslims’” (Osella and Osella 2008, 249). Thus, Siddiqi’s (2018) study to find the ‘good Muslim’ in the Tablighi Jamaat movement shows that the success of this movement was the result of the positive image that its members cultivate. Bhuiyan’s (2010) ethnography enquires about the image of the good Muslim in the rural QM of Bangladesh.…”

Section: Politics Piety and The Hefazat-e-islammentioning

confidence: 99%

‘Safeguarding Islam’ in modern times: Politics, piety and Hefazat-e-Islami ‘ulama in Bangladesh

Raqib

2020

Critical Research on Religion

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Within Muslim communities, the ‘ulama are considered the most crucial corporate social agency that drives the ideological and spiritual energy to the members of the society who find religious teachings necessary for their individual and social, if not always political, lives. However, when the ‘ulama of Bangladesh gathered under the umbrella platform of Hefazat-e-Islam (HI) in 2010, agitated by the numerous upheavals of the government’s policies (which they argued were contrary to the teachings of the Qur’ān and Sunna), scholars and members of the civil society often dubbed them as regressive, reactionary, and insensitive to modern changes. While anthropologists have challenged this dichotomy, this article aims to understand the HI ‘ulama’s views on modern changes and how the ‘ulama safeguard the traditional integrity in legal, educational, and gender aspects within the domain of the Bangladeshi state mechanism. Based on anthropological notions of tradition and piety, this article argues that the ‘ulama’s position on education, woman, and legal questions is neither monolithic nor static; rather there is always discussion, debate, and dynamism within the ‘ulama itself.

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Section: Politics Piety and The Hefazat-e-islammentioning

confidence: 99%

‘Safeguarding Islam’ in modern times: Politics, piety and Hefazat-e-Islami ‘ulama in Bangladesh

Raqib

2020

Critical Research on Religion

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“…scriptural texts, novels – as a tool of constructing the Islamic imagination is widely identifiable (Huq, 2003; Riaz, 2013); as Habermas emphasized, those as the key modes of constructing “literary publics.” But, in the case of Bangladesh, what is more significant, but less discussed in the construction of the public sphere literature, is the emergence of an Islamist public sphere through the living experiences of different Islamist groups. Instead of frequently producing new forms of literature, they reproduce selected portions of the Quran and Hadith (Siddiqi, 2018) and emphasize internalizing those. Rather than spreading words, they ensure that individuals lead a fully “Islamic way of life” and lead their families in the same direction.…”

Section: The Public Sphere and Islamists’ Counterpublicsmentioning

confidence: 99%

“…Siddiqi’s (2018) ethnographic study reveals that they accept the key Tablighi elements in their life, such as choosing Tablighi style of clothes and eating on the ground. Their everyday life transforms into a “disciplined,” “religious,” and “pious” life.…”

Section: Social Islamization As Counterpublicsmentioning

confidence: 99%

“…Do they challenge an existing societal norm and structure? Siddiqi (2018) argues that they lead a dual life. When associated to the Tablighi activities, they lead a more egalitarian Islamic life where many social norms and values of the existing society remain insignificant, but when in society they lead an Islamic life within the existing social structure.…”

Section: Social Islamization As Counterpublicsmentioning

confidence: 99%

“…It always tries to serve the patients with best and modern services at a reasonable rate. (Siddiqi, 2018: 67)Another business venture by Tabligh adherents is khassfood. 9 This is an online platform of grocery services.…”

Section: Social Islamization As Counterpublicsmentioning

confidence: 99%

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The making of an Islamist public sphere in Bangladesh

Rahman

2018

Asian Journal of Comparative Politics

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The article examines the process of making an Islamist public sphere in Bangladesh and identifies the actors involved. It argues that Islamist social Islamization movements in the form of various da’wa (preaching) activities, madrassah activisms, and Islamist political parties’ Islamization projects collectively contribute to the making of an Islamist public sphere. It shows how da’wa movements’ everyday living experiences, madrassah’s absolute authority over public Islam, and Islamist political parties’ social welfare, and associated activities construct an Islamist imagination. A parallel counter Islamist discursive arena with secular discourse is in construction and circulation that formulates oppositional interpretations based on Islamist identities, interests, and needs. The article argues that instead of explicitly challenging the secular hegemonic discourse, Islamist social movements engage in a contested relationship with it, and gradually claim their separate position. It further maintains that although these Islamist movements differ ideologically, and vary the ways they perform and propagate Islam, they invariably contribute to the rise of an Islamist public sphere in Bangladesh.

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Tablighi Jamaat in Europe

Pieri

2024

Springer Handbooks of Political Science and International Relations

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Tablighi Jamaat in the UK

Cited by 7 publications

References 7 publications

‘Safeguarding Islam’ in modern times: Politics, piety and Hefazat-e-Islami ‘ulama in Bangladesh

‘Safeguarding Islam’ in modern times: Politics, piety and Hefazat-e-Islami ‘ulama in Bangladesh

The making of an Islamist public sphere in Bangladesh

Tablighi Jamaat in Europe

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