The Ulama in Contemporary Islam

Zaman, Muhammad Qasim

doi:10.1515/9781400837519

Cited by 49 publications

(6 citation statements)

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“…Specifically, authors like Osella andOsella (2014 and, Santosh and Visakh (2021), and Thadathil (2020) have engaged with how the Salafists and their opponents debated each other on what comprises of true Islam where they diverged on issues such as the celebration of the prophet's birthday, visiting graves and other such issues. Qasim Zaman (2002) and Yoginder Sikhand (2016) covered these polemical encounters in the Northern part of India closely as well, showing the refutations and counter -refutations provided by each group as well as economic and political considerations that underpinned some of these debates.…”

Section: Literature Reviewmentioning

confidence: 99%

Salafist approaches to violence and terrorism: The Indian case study

Siyech

2022

Religion Compass

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Contemporary research on Salafism and terrorism often misses out much coming from nations like India where Salafists have an entrenched presence. This article tries to bridge the gap by examining Salafist organisations in India and their approach to violence and terrorism. Relying on fieldwork conducted in three states of India in 2021/2022, primary sources such as videos of various ideologues in Malayalam, Urdu, English, and Kannada as well as secondary sources including available literature on Salafis and violence in India, this article presents a comprehensive understanding of how Indian Salafists have reacted to violence. Tracing the history of Salafism in India to the 19th/20th century in the North and the South, it argues that in the contemporary era, Salafists have institutionally opposed the use of violence to achieve any gains for Islam. This opposition is rooted in Qur'anic injunctions and the Ahadeeth where interpretations supporting non-violence are both locally produced and inspired externally, especially from Saudi Arabia. This opposition is derived from a range of reasons including their historic presence, participation in the democratic process and fear of reprisal among others. The article thus, makes a significant contribution to Salafism, Islam in India and terrorism studies.

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Section: Literature Reviewmentioning

confidence: 99%

Salafist approaches to violence and terrorism: The Indian case study

Siyech

2022

Religion Compass

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“…111 Zaman compared this statement with an earlier one in which Khomeini mentions that 'they [the jurists] must now allow the laws of Islam to remain in abeyance, or in their operation to be affected by either defects or excess. If a faqih wishes to punish an adulterer, he must give him one hundred lashes in the presence of people, in the exact manner that has been specified…' 112 and spotted the apparent contradiction in Khomeini's thinking. Based on this comparison, Zaman argues that Khomeini initially believed that the scholars did not have the authority to bend Islamic rules, but when he assumed power, he changed his mind and asserted the view that Islamic law may be changed for the sake of ensuring the greater good.…”

Section: Contemporary Criticism Of Wilāyat Al-faqīhmentioning

confidence: 99%

The Legal Authority of the Jurist and Its Scope in Modern Iran

Kara

Bahmanpour

2020

JCSI

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The development of Shīʿi jurisprudence has mostly been studied from the perspective of its relation to political authority. A handful of works that have examined the subject from a purely legal perspective, neglected the influence of Muslim societies on the evolution of Shīʿi legal theory. The paper examines the development of Shīʿi jurisprudence from a legal perspective and argues that there is an intrinsic connection between Islamic law (both Sunni and Shiʿi laws) and Muslim societies. Therefore, the changing values and expectations of society prompt changes in Islamic rulings. In this sense, the evolution of Shīʿi legal theory is no different to Sunni legal theory, and there are striking similarities between Khomeini's theory of Wilāyat al-Faqīh and the Sunni legal notion of maṣlaḥa which both aim to respond to the exigencies of the social change.

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“…A number of Muslim writers claim that the prevailing dichotomy of traditional knowledge and 'modern' education only began from the Western colonial period due to the philosophy and policy of the imperial powers and the counter-responses of the ulama (Islamic scholars) (e.g. Zaman 2002;Dangor 2005;Syed and Dayang 2005). Just as 'modern' knowledge is not foreign but is part of Islamic traditions, 'modern' pedagogies such as group discussion, debate and project work are also not new to Muslims.…”

Section: Muslim Approaches Towards 'Modern' Knowledgementioning

confidence: 99%

Where tradition and ‘modern’ knowledge meet: exploring two Islamic schools in Singapore and Britain

Tan

2011

Intercultural Education

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The Ulama in Contemporary Islam

Cited by 49 publications

References 0 publications

Salafist approaches to violence and terrorism: The Indian case study

Salafist approaches to violence and terrorism: The Indian case study

The Legal Authority of the Jurist and Its Scope in Modern Iran

Where tradition and ‘modern’ knowledge meet: exploring two Islamic schools in Singapore and Britain

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