Ahl-i Hadith - Knowledge (XXG)

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historicized the Ahl-i Hadith interventions. The earliest British observers termed them Wahhabi conspirators, inspired by visits to Mecca and led by Sayyid Ahmad of Rai Bareily to lead an anti-Sikh jihad... Religious reformist impulses drove a number of teaching and learning movements across colonial north India in the nineteenth century but few, if any, provoked the ire of the colonial state in the manner that the Ahl-i Hadith did. Sayyid Ahmad's jihad produced suspicion and hostility among European statesmen who believed that hostile anti-colonial sentiments motivated this "Wahhabi" conspiracy. The Hanafi 'ulama accused Sayyid Ahmad, Shah Ismail, and their supporters of misleading common people into making financial contributions in their support.

4606: 2208: 4999:"In India rejection of taqlīd and preoccupation with hadīth became focused in a single reformist sect, the Ahl-i-Hadīth, which drew directly on the tradition of Shâh Wali Allāh and al-Shawkänī. Almost all of the group's early and influential representatives had direct connections with the line of Shāh Walī Allāh and especially with the Indian mujāhidin movement, led by Sayyid Ahmad Barēlvī, which carried to an extreme the purificationist tendencies within Shāh Waī Allāh's school." 4269:

Wahabism in their creed they would call themselves by that name and should not resent the epithet. Those who worship one God object to being called Wahabis in the Abd al-Wahhab kind of way not only because of his belonging to a different nation and all its politics, but because they consider God as the ruler and protector of the whole world and this stance is blunted if they are said to be followers of a territorially rooted Abd al-Wahhab."

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gesture, but it set a goal that his student Syed Ahmad did not forget. After a murky period as a mercenary, Syed Ahmad returned to his religious studies, to reemerge in his early thirties as a visionary revivalist and preacher. He very soon acquired disciples.. Many Sunnis now saw him as the inheritor of the mantle of the Shah Waliullah and hundreds flocked to join his cause..

3865: 2652: 1144: 481: 63: 543: 4625:, no accurate census was ever taken of the movement's exact number of followers. The group itself claims 22 million followers in India (out of a population of 1396 million) and 10 million in Pakistan (out of a population of 227 million), as well 25 millions in Bangladesh with strongholds in 40 districts of the country. 5522:

Ahl-i Hadith were those who accepted the teachings of Shah Ismail of Delhi by rejecting unthinking deference to the Sunni jurisprudential tradition and scholarly authority in avor of personal readings and understanding of the Quran and hadith... the Ahl-i Hadith religious position had its origins in

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The Jama'at Ahl-e Hadith, an elitist politico religious movement aimed at islah (reform), has its origins in the early 1870s. Like other Sunni reform movements, it claims to continue the tradition of Shah Waliullah Dehlavi (1703–1762) whom it regards as the first modern Ahl-e Hadith member and draws

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With the British takeover of the Mughal capital of Delhi in 1803.. Shah Waliullah s eldest son and successor, Shah Abdul Azziz, issued a fatwa, or religious judgment, that Delhi had been enslaved by kufr (paganism). He declared Hindustan to be a dar al-harb or "domain of enmity" and that it was now

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The use of the term to label all distasteful opponents has become so routine in post–Soviet discourse that Feliks Kulov, then Minister for National Security in Kyrgyzstan, could speak in 1997 of "foreign Wahhabi emissaries, from Iran in particular". People accused of being "Wahhabis" are routinely

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Syed Nazeer Husain from Delhi and Siddiq Hasan Khan of Bhopal drew primarily on the work of hadith scholars from Yemen in the early years of the movement, reintroducing the field into the Indian subcontinent. Their strong emphasis on education and book publishing has often attracted members of the

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scholars like Hamad ibn 'Atiq would make correspondence with Siddiq Hasan Khan; requesting him to send various classical works, due to scarcity of classical treatises amongst the 19th-century Najdi scholars. He would send his eldest son, Sa'd ibn Atiq, to India to study under Siddiq Hasan Khan as

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Shah Waliullah's eldest son and successor, Shah Abdul Azziz, issued a fatwa.. that Delhi had been enslaved by kufr (paganism). He declared Hindustan to be a dar al-harb or "domain of enmity" and that it was now incumbent on all Muslims to strive to restore India to Islam. This was no more than a

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In the United Kingdom, the Ahl-i Hadith movement maintains 42 centers and boasts a membership which was estimated at 5,000 during the 1990s and 9,000 during the 2000s. Although the movement has been present in the UK since the 1960s, it has not been the subject of extensive academic research and

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of 1980s, the Pakistani state encouraged madrassas to fight the Soviet forces, militarizing many organizations including Salafi/Ahle Hadith groups. In sharp contrast, Indian Salafists have been regarded as being “peaceful” and “non-violent.” The Indian Ahle Hadith movement has largely remained

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To call those Indian Muhammadans who do not worship tombs and pirs and prohibit people from unlawful acts by the name Wahabi is entirely false for several reasons: In the first place they do not represent themselves as such, on the contrary they call themselves Sunnis. If there was anything of

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and committed massacres against the Wahhabi emigrants. Disillusioned by this, Syed Ahmed lost interest in the movement and made plans to migrate to Arabia. However, senior advisors such as Shah Ismail opposed the idea and sought to complete the objectives of the movement, despite the setbacks.

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movement. In addition to being an excellent orator, he was also a soldier and military commander. Shah Muhammad Ishaq, the grandson of Shah 'Abd al-Aziz would continue his religious reform after Abdul Aziz's death in 1823. Maulana Abdul Haie, son-in-law of Shah 'Abd al-Aziz was also a reputed

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the teachings of Shah Wali Ullah and Shaikh Ahmad Sirhindi... A large number of scholars (including myself) have historicized the Ahl-i Hadith interventions... Barbara Metcalf considers them the intellectual descendants of Shah Wali Ullah, counterparts in this sense, to the Deobandis.

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as "Wahhabi" was wrong since it symbolised a form of regionalism that went against Islamic universalism. Khan argues that the term has contradicting, unrelated and narrow localised connotations across different parts of the World. Khan pointed out that the term had been turned by the

1575:. After a brief period as a mercenary, Sayyid Ahmad would further pursue his religious studies and re-appeared as an eminent religious scholar and a visionary leader, gaining many disciples. He came to be widely identified as the inheritor of Shah Waliullah's mantle and numerous 4238:(1832–1890 C.E/ 1248–1307 A.H) nevertheless strongly objected to the usage of the term "Wahhabi"; viewing it as a restrictive regional term primarily rooted in geography and also considered the term to be politically manipulative. According to him, labelling the exponents of 1817:

After the death and defeats of both Sayyid Ahmed Shahid and Shah Ismail Dehlwi; many of his followers continued the Jihad movement across South Asia. Others became the followers of Shah Muhammad Ishaq (1778–1846 C.E), the grandson of Shah 'Abd al-Azeez and head of the

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In 1821, Syed Ahmad embarked on a journey for Hajj in Hejaz accompanied by Shah Ismail Dehlvi and Maulana Abdul Haie with 400 disciples. They performed Hajj in 1823 (1237 A.H) and stayed in Hejaz for 8 months. Shah Ismail and Abdul Haie authored the

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for all ages since cognizance of Divine injunctions related to the novel issues of each era is obligatory. He also opposed various rituals of saint veneration and customs at saint's tombs which he held to be idolatrous. Shah's campaigns against

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The ill-equipped 1000 Mujahideen were no match to the well-equipped 12,000 strong force of Sikh gunmen (Banduqchis).. The Government of India also sent its message of congratulations to Maharaja Ranjit Singh, through its political

5141:"They called themselves variously as Muwahideen (that is, unitarians, the term preferred by Nawab Siddiq Hasan Khan), and Ahl e-Ḥadīth (that is, the Followers of the Prophet's Words, the term preferred by.. Syed Nazir Hussain). 1809:

faced a strong force of 12,000 Sikh soldiers led by Sher Singh. On that day Syed Ahmed, Shah Ismail and prominent leaders of the Wahhabi movement fell fighting in the battlefield. Sikh victory at Balakot arose jubilation in

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networks were expanded in South Asia, experiencing a phenomenal increase from 134 in 1988 to 310 in 2000 (131 percent) and currently number around 500. According to Pakistani estimates 34,000 students studied under

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movement. They returned home in 1824. The three scholars then charted a strategic plan to wage Jihad against the colonial occupation across India. Many parts of the subcontinent became recruitment centres for the

2105:, the government of India issued a notification in 1886, stopping the use of the term "Wahhabi" in official correspondence. In a victory to reform movement, the government conceded to referring the community as " 7250: 5874: 1785:, but only their help in defeating the British. Ranjit Singh, for his part, respected Syed Ahmed as a "courageous, bold and determined person". By 1830, many Pathan tribal chiefs rose against the Wahhabi 2784:). Siddiq Hasan Khan's father studied under Shah Abd al-Aziz and Syed Nazir Husain was a student of the Muhaddith Shah Muhammad Ishaq, a grandson of Shah Waliullah Dehlawi. Due to their reliance on the 7047:... They encountered frequent opposition from the latter ... In order to consolidate their efforts, the leading members of the movement decided to form an all-India organization, called the All India 3335: 3048: 2519: 6764:

In political, as well as religious matters, any Muslim who challenges the status quo is at risk of being labeled a Wahhabi. This is how the KGB and its post-Soviet successors have used the term.

1636:, the reform movement that would be known as the Indian "Wahhabi movement". During his last years, Shah 'Abd al-Aziz would give his cloak to Syed Ahmed Bareilly appointing him as his successor. 1496:

with students all across the subcontinent. As a teacher, preacher and social religious-reformer, Shah 'Abd al-Aziz was closely monitoring the socio-political developments in the subcontinent.

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on ideas of Syed Ahmed Barelvi (Ahmed Shaheed) (1786–1831), follower of Shah Abdul Aziz (1746–1824), the son of Shah Waliullah, and the Yemenite qadi Mohammad ibn Ali al Shawkani (1775–1839).

7227: 7132: 6286: 4669:, an armed wing of Markaz al-Dawah Irshad (MDI), have targeted Indian security forces as well as Barelvis, Shias and Ahmadis. Another organisation, Tehreek e-Mujahideen (an armed Wing of 4005:, authorising marriage contracts between poor and affluent classes of the society, etc. Other key themes include living a pious and disciplined life by working hard; and attainment of 2731:. Hence they are known as ghair muqallidīn (non-conformists). They repudiate the traditions of the schools of jurisprudence and consider it permissible to seek guidance directly from 1981:. Khan also had studied under the tutelage of other notable students of Shawkani such as Nāṣir al-Ḥāzimī, ʿAbd al-Qayyūm Buḍhānawī and the Bhopali scholar Ḥusayn b. Muḥsin al-Yamanī. 3925:

are distinguished by certain common features and beliefs. The men tend to have a particular style of untrimmed beard often considered a visual indicator. In regard to ritual acts of

1717:. Meanwhile Wilayat Ali Khan, being a disciple of both Sayyid Ahmad and the Najdi Sheikh, emerged as an important leader of Indian "Wahhabi" movement and its military campaigns of 3948:

and practices." They are also opposed to foreign customs and beliefs that crept into Muslim societies as well as foreign philosophical thoughts and Sufi mystical concepts such as

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leading the movement into a full foray in the 1970s, eventually gaining the movement a network of mosques and Islamic schools. Following other South Asian Islamic movements, the

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Lacroix, Stéphane (2013). "Chapter 2: Between Revolution and Apoliticism: Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism". In Meijer, Roel (ed.).

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movement continues the reform tradition of Shah Waliullah Dehlawi (1703–1762) whom the adherents regard as its first modern member. They also draw upon the teachings of his son

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clerics and their representatives held gatherings across various provinces of Afghanistan to re-affirm their backing of the Taliban and officially declare their support to the

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scholars were persecuted under various pretexts during the "Wahhabi trails" (of 1850s–1870s). Eventually the leaders of the movement sought pragmatic accommodation with the

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On 24 February 1828, one of the three leaders of Jihad, Maulvi Abdul Haei, the chief advisor to Syed Ahmed died as an old and ailing person. In his letters to Sikh ruler

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condemned practices such as visiting the Prophet's grave and various customs related to saint veneration fervently, in a tone which rivaled in intensity to that of the

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but from his Indian contemporary Shah Waliullah of Delhi. At the same time... both these movements had some elements of religious purification in their rejection of

3464: 4718: 4052:, which gave Hadith the right of primacy over the rulings of the juristic schools. This particular trend in Shah Wali Allah's thought became the starting point of 7242: 3771: 1268:. The movement was noteworthy for its robust opposition to practices associated with the veneration of saints, which they regarded as a breach of the doctrine of 5225: 3404: 4273: 3489: 3414: 5594:

incumbent on all Muslims to strive to restore India to Islam. This was no more than a gesture, but it set a goal that his student Syed Ahmad did not forget.

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now also administer schools and mosques in the English-speaking world. In the modern era, the movement draws both inspiration and financial support from

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Birgit Krawietz; Georges Tamer; Alina Kokoschka (2013). "Screening Ṣiddīq Ḥasan Khān's Library: The Use of Ḥanbalī Literature in 19th-Century Bhopal".

2870:, placing a greater emphasis on personal responsibility to derive judgments and ritual practice. While the movement's figureheads have ascribed to the 1250:

Initially coterminous with the so-called (Indian) "Wahhabis", the movement emerged as a distinct group around 1864, having claimed the appellation of "

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movement. Upon his return, he preached many of its militant ideals and had already established Wahhabi doctrines in South Asia before Sayyid Ahmad's

6759: 4605: 4146:(Islamic saints), etc. Both the movements revived the teachings of the medieval Sunni theologian and jurist, Ibn Taymiyya, whom they considered as " 3409: 2862:

While their educational programs tend to include a diverse array of Muslim academic texts, few adherents of the movement ascribe themselves to one

7219: 7128: 6278: 3766: 2566: 2546: 917: 2741:. This set them in opposition to the Sufi sects of the subcontinent with whom they often have arguments, and they disagree with followers of the 2878:, the generality of the movement is described as respecting all Sunni schools of Islamic law while preferring to take directly from the Qur'an, 4429: 2931:

in all spheres of life. The social and political aim of Ahle Hadeeth Movement is to make all out reforms of the society through the reforms of

2212: 1915:(successor). With the aim of restoring Islamic unity and strengthening Muslim faith, they called for a return to original sources of religion, 7174: 7032: 6734: 6565: 6540: 6515: 6372: 6322: 6121: 6049: 5951: 5795: 5544: 5515: 5465: 5390: 5250: 5189: 5164: 5134: 5080: 4725: 804: 509: 4537: 2556: 1756:

as the operations headquarters for the future "Wahhabite" Jihad in 1826 to re-take the subcontinent from the British. However this put the

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Millions of dollars in Saudi funding has also been given into Indian and Pakistani Ahle Hadith madrassas, and educational institutions.

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apolitical, focusing primarily on religious issues and also encourage participation in the democratic process. While the organization

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has referred to the movement as having an elitist character which perhaps contributes to their status as a minority in South Asia.

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and banning them from praying in mainstream mosques. From the 1930s the group also began to be active in the political realm of

7329: 4934: 4876: 4826: 4109: 1174: 7272: 6729:. Translated by Farouk-Sluglett, Marion; Sluglett, Peter (Second ed.). London, UK: The Macmillan Press Ltd. p. 162. 7364: 5352:

Michael Feener, R.; Rozehnal, Robert (2004). "4: Debating Orthodoxy, Contesting Tradition Islam in Contemporary South Asia".

5017: 4959: 4806: 4278: 4209: 3897: 1685:". Abdul Haq was an Islamic scholar who spent years studying in the remote Central Arabian Province of Nejd, the seat of the 1119: 7304: 3661: 1774:(commander of faithful) by religious scholars and tribal chiefs. Soon war broke out between Sikhs and "Wahhabi" Mujahideen. 4364:

scholars such as Shaykh Abdul Ghaffar Khan would be appointed to teach in Saudi Universities. His famous students included

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by Shah Waliullah's eldest son and successor, Shah 'Abd al Azeez, calling upon Muslims to strive to restore India back to

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into a political pejorative phrase; abusing its name to castigate its dissidents of being aligned with the movement of

4357: 4314: 3081: 1911:(1805–1902) who was a student of Muhaddith Shah Muhammad Ishaq (1782–1846), the grandson of Shah 'Abd al-Aziz and his 1801:, accompanied by Shah Ismail. A Pashtun chieftain named Zabardast Khan who made a secret deal with the Sikh commander 1265: 932: 759: 286: 6896:

Alavi, Seema (2011). "Siddiq Hasan Khan (1832–90) and the Creation of a Muslim Cosmopolitanism in the 19th century".

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Alavi, Seema (2011). "Siddiq Hasan Khan (1832–90) and the Creation of a Muslim Cosmopolitanism in the 19th century".

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In the mid-nineteenth century, an Islamic religious reform movement was started in Northern India that continued the

1231:. It is an offshoot of the 19th-century Indian Tariqah-i-Muhammadiya movement tied to the 18th-century traditions of 5329: 4988: 4851: 4250: 4065: 3731: 3384: 3198: 3005: 2305: 2275: 972: 391: 30:

This article is about the modern South Asian movement. For the early Islamic movement and theological school, see

4846: 4841: 4189: 4019: 3890: 3845: 3163: 2412: 1651:("Muhammadiyya Order"). The disciples in this order were required to make a vow that they will strictly abide by 1067: 779: 502: 114: 72: 6603: 7354: 7344: 6208: 4816: 2270: 2098: 1864: 999: 799: 4821: 7339: 4801: 4614: 3808: 3533: 2764: 2417: 1517: 1485: 1463:

as well as his political activities were immensely influenced by Ibn Taymiyya. His precepts for reviving an

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religious reformers as well as their sympathies for Jihad made them the primary target more than any other

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in 1821 along with his disciple Wilayat Ali. Unlike other members of the group, 'Abd al-Haqq travelled to

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beliefs and practices. This attitude toward Sufism has brought the movement into conflict with the rival

1907:(1832–1890) whose father became a Sunni convert under the influence of Shah 'Abd al-Aziz (1746–1824) and 1536:, thus gaining political supremacy in the subcontinent. Upon this, Shah 'Abd al-Aziz declared a decisive 7324: 7294: 7189:

Geoffrey Kambere, Puay Hock Goh, Pranav Kumar and Fulgence Msafiri, "Lashkar-e-Taiba (LeT)." Taken from

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Weismann, Itzchak (2001). "8: Remolding Religion and Identity under the Populist Regimes (1883-1918)".

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in South Asia. Benarasi was Khan's Hadith master in Delhi; teaching him doctrines such as rejection of

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call for a return to the first principles and for a revival of "the original simplicity and purity to

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is also accused by the Indian government for conducting various attacks on Indian soil including the

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was founded as a small political party in India. In Pakistan, the movement formed a political party,

4405: 3666: 3573: 3445: 3010: 2753:. These works were introduced to them under the influence of prominent Yemeni traditionalist scholar 2673: 1637: 1374: 495: 45: 4518:

Leading proponents of the movement joined forces against the opposition they faced from established

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statesmen, their endeavours were part of a wider "Wahhabi" conspiracy. Apart from the British, many

7243:"Islamic State Khorasan Province's Peshawar Seminary Attack and War Against Afghan Taliban Hanafis" 5301: 4811: 4699: 4648: 4317: 4213: 3833: 3803: 2990: 2335: 2112: 1935: 1770: 1469: 1167: 1053: 687: 587: 444: 104: 7198: 6913: 6853: 6789: 5759: 5698: 5644: 5584: 5423: 4944: 4905: 4890: 4786: 4733: 4690:

movement in the past, the organization's views on jihad alienate the mainstream adherents of the

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Holding considerable influence amongst the urban Islamic intellectual circles of South Asia, the

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movement which was started in India in the nineteenth century was quite different from that of

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theologian Ahmad ibn Taymiyya constitute one of the most important doctrinal references of the

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social elite both in South Asia and overseas. Alongside the Yemeni reformers, the teachings of

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Sufi Heirs of the Prophet: The Indian Naqshbandiyya and the Rise of the Mediating Sufi Shaykh

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Bianquis, Thierry; Bearman; Bosworth, Edmund; Heinrichs, Wolfhart; Van Donzel, E. J. (2012).

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movements. He distanced himself as well as the Indian Muslim public from this label, writing:

7220:"What Makes a Movement Violent: Comparing the Ahle Hadith (Salafists) in India and Pakistan" 7129:"What Makes a Movement Violent: Comparing the Ahle Hadith (Salafists) in India and Pakistan" 6905: 6845: 6481: 6459: 6279:"What Makes a Movement Violent: Comparing the Ahle Hadith (Salafists) in India and Pakistan" 5751: 5690: 5576: 5415: 5043: 4924: 4866: 4097: 3996: 3979:

customs, they also emphasise the fraternity and equality of all Muslims; such as permitting

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and Sufism, commonly popular with the poor and working class in the region, are anathema to

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scholars also were critical of Sayyid Ahmad and his followers. Throughout the 19th century,

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organizations advocate militant actions. The Ahl-i Hadith militant organizations such as

2888:(consensus) of the early generations of Muslims. While the movement has been compared to 1274:(Islamic monotheism). Its adherents profess to hold the same views as those of the early 6629:. Aligarh, India: Department of Islamic Studies: Aligarh Muslim University. p. 152. 6240: 6074: 5481:

W. Brown, Daniel (1999). "Chapter 2: The emergence of modern Challenges to tradition".

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school of thought. Some believe it possesses some notable distinctions from the mainly

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Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya

5485:. Cambridge, Massachusetts, London, England: Cambridge University Press. p. 227. 4167:

cause in India. Suffering from the instabilities of 19th-century Arabia, many Wahhabi

3931:(Islamic acts of worship), the movement's practices are noticeably different from the 3875: 2640: 1256: 7318: 7088: 6871:

Alavi, Seema (2015). "Chapter 5: Nawab Siddiq Hasan Khan and the Muslim Cosmopolis".

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Alavi, Seema (2015). "Chapter 5: Nawab Siddiq Hasan Khan and the Muslim Cosmopolis".

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Scholars of Faith: South Asian Muslim Women and the Embodiment of Religious Knowledge

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Alavi, Seema (2015). "Chapter 5: Nawab Siddiq Hasan Khan and the Muslim Cosmopolis".

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Scholars of Faith: South Asian Muslim Women and the Embodiment of Religious Knowledge

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The Ahl-i Hadith trace their intellectual roots back to Shah Wali Allah (1703–1762)..

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Scholars of Faith: South Asian Muslim Women and the Embodiment of Religious Knowledge

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shared a common creed, opposed Sufi practices such as visiting shrines, seeking aid (

3995:(Friday sermons) to both villagers and city-dwellers in the native languages, making 3945: 3798: 3706: 3691: 3641: 3626: 3558: 3543: 3469: 3364: 3205: 3142: 2871: 2809: 2611: 2601: 2230: 2116: 2102: 2066: 1927: 1576: 1562: 1525: 1366: 1354: 1275: 1195: 1087: 992: 952: 311: 244: 219: 214: 31: 6112:

Haroon, Sana (2021). "1: Tajpur, Bihar, 1891: Leadership in Congregational Prayer".

6044:. Cambridge, Massachusetts, London, England: Harvard University Press. p. 268. 5506:

Haroon, Sana (2021). "1: Tajpur, Bihar, 1891: Leadership in Congregational Prayer".

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According to Professor Abdul Ali, former chairman and Director of the Department of

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in Delhi. Some of the disciples of Shah Muhammad Ishaq would formally establish the

1481:, etc. echoed the doctrines propounded by Ibn Taymiyya during the 14th/7th century. 1298:" are often used interchangeably, the movement shares doctrinal tendencies with the 7264: 7117:, by Olivier Roy, translated by Carol Volk, Harvard University Press, 1994, p.118-9 6535:. Kajla, Rajshahi, Bangladesh: Hadeeth Foundation Bangladesh. pp. 36, 53, 61. 6342:. Koninklijke Brill nv, Leiden, The Netherlands: Brill. pp. 279–291, 296–298. 4678: 4575:, which unlike similar Islamic groups opposed government involvement in affairs of 4333: 4185: 4184:

for over nine years. Sa'd ibn Atiq would become a major scholarly authority in the

4153: 4034:

of Delhi, who in the eighteenth century, imparted renewed emphasis on the study of

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Oleson, Asta (1995). "8: The Development of the Islamic Movement from the 1960s".

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scholar Siddiq Hassan Khan and praised him as a religious reformer. Influenced by

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of Islam and condemned what he viewed as heretic un-Islamic customs that violated

1668:

One of the prominent disciples of Sayyid Ahmed was Wilayat Ali Khan, a student of

293: 6237:

The Practice of War: Production, Reproduction and Communication of Armed Violence

5154: 2874:

legal school, with a great number of them preferring the works of Yemeni scholar

6114:

The Mosques of Colonial South Asia: A Social and Legal History of Muslim Worship

5508:

The Mosques of Colonial South Asia: A Social and Legal History of Muslim Worship

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has had remarkable success in converting Muslims from other schools of thought.

4246: 3813: 3701: 3686: 3553: 3482: 2875: 2777: 2754: 2355: 2340: 2320: 2285: 2093:

in order to stop the repression campaign against Wahhabis. Upon the petition of

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Second, the group is opposed to the practice of associating with Sufi saints...

6235:, "Islamist Militancy in Kashmir: The Case of the Lashkar-e Taiba." Taken from 5755: 5694: 5580: 4949: 4212:

giving him great influence in the educational system. Amongst his students was

4116:. During the late 19th century, Wahhabi scholars would establish contacts with 2009:

movement. All these works called upon the believers to uphold the principle of

1977:, etc. and became influential in laying the doctrinal foundations of the later 1627:, the nephew of Shah 'Abd al-Aziz and grandson of Shah Waliullah, would lead a 6662: 6581: 4421: 4220:. Another son of Sa'd Ibn Atiq as well as other prominent Najdi scholars from 4142: 3950: 3783: 3548: 3310: 3072: 2842: 2581: 2464: 2365: 2265: 2255: 2250: 2120: 1837: 1802: 1744: 895: 297: 6909: 6849: 4728:, Taliban were forced to ally with Salafists. Many Salafist footsoldiers and 2745:

school of thought due to jurisprudential differences. Classical treatises of

2065:

were considered as "Wahhabi" conspirators by the British administration. The

5325: 4984: 4954: 4895: 4722: 4480: 4306: 4129:, and later became prominent scholars in the Arabian Wahhabi establishment. 4091: 4061: 3955: 3325: 3122: 2923:

by preaching and establishing unmixed Tawheed and by following properly the

2855: 2818:(Islamic law), with which the Ahl-i Hadith consciously identify themselves. 2509: 2310: 2235: 1686: 1416: 1236: 794: 426: 374: 17: 6340:

Taste of Modernity: Sufism, Salafiyya, and Arabism in Late Ottoman Damascus

4755: 1921: 1713:(d. 1834) and would become greatly influential in shaping the teachings of 1455: 1383:(1703 - 1762 C.E) is considered as the intellectual fore-forefather of the 251: 6815:. Cambridge, MA; London: Harvard University Press. pp. 273–275, 294. 6510:. Kajla, Rajshahi, Bangladesh: Hadeeth Foundation Bangladesh. p. 68. 6239:, p. 226. Eds. Aparna Rao, Michael Bollig and Monika Böck. New York City: 4711: 4540:. One member organization of the All India Ahl-i-Hadis Conference is the 4458:(Jurisprudence). 'Abd al-Baqi al-Afghani (d. 1905) who was influenced by 4337: 4257:) and that the colonial authorities in had applied it to a wide range of 3305: 3181: 3028: 2970: 2721:. They reject being bound by the four mainstream Islamic jurisprudential 2694: 2551: 2504: 2454: 2159: 2139: 2132: 1961:

and became the first scholar to teach the doctrines of Yemeni theologian

1814:. The defeat at Balakot made a devastating blow to the Wahhabi movement. 1749: 1329: 1290:(independent legal reasoning) based on the scriptures. Today, the terms " 1261: 1104: 1072: 786: 720: 307: 174: 167: 7027:. Colorado Springs, CO: International Academic Publishers. p. 180. 6917: 6857: 5763: 5739: 5702: 5678: 5648: 5632: 5588: 5564: 5408:"The Religious and Political Dynamics of Jamiat Ahle-Hadith in Pakistan" 5385:. Colorado Springs, CO: International Academic Publishers. p. 180. 5071:

Meijer, Roel (2014). "Salafism In Pakistan: The Ahl-e Hadith Movement".

4661:(Saints). In Pakistan, although majority of Salafis shun violence, some 4120:

and many Wahhabi students would travel to South Asia to study under the

2846:(Saints), asking their mercy or invoking Allah's blessing through them. 1550:

against colonial rule in the subcontinent that gave an indirect call to

7194: 6793: 4714: 4674: 4657: 4561: 4381: 4048: 3991: 3985: 3968: 3959: 3936: 3290: 3067: 2897: 2893: 2863: 2723: 2702: 2474: 2350: 2128: 1798: 1794: 1675: 1554: 1440: 1302: 1299: 1286: 937: 614: 203: 134: 6875:. Cambridge, MA; London: Harvard University Press. pp. 274, 294. 6777: 6463: 4721:

in the 1990s, they had suppressed Salafist trends. However, after the

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wings. After the 1947 separation of India and Pakistan, the Pakistani

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Ahl-i-Hadith consciously identified themselves with Zahiri doctrine.

5184:. Koninklijke Brill NV, Leiden, The Netherlands: Brill. p. 521. 5129:. Koninklijke Brill NV, Leiden, The Netherlands: Brill. p. 639. 4577: 4549: 4499: 4240: 4199: 4042: 4036: 3932: 3927: 3211: 3109: 2933: 2879: 2833: 2801: 2790: 2742: 2737: 2717: 2710: 2706: 2698: 2469: 2143: 2138:

In the 1920s, the Ahl-i Hadith opened a center for their movement in

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to fight colonial occupation and liberate the country. This decisive

1509: 1501: 1434: 1428: 1407: 1396: 1310: 1280: 1270: 1212: 1207: 957: 947: 736: 704: 696: 681: 675: 559: 421: 396: 330: 272: 265: 258: 184: 79: 7065:

Muslims against the Muslim League: Critiques of the Idea of Pakistan

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SHAH WALIULLAH'S CONTRIBUTION TO HADITH LITERATURE: A Critical Study

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Ahmad Barailvi: His Movement and Legacy from the Pukhtun Perspective

1934:

Siddiq Hasan’s father Sayyid Awlad Hasan was a strong supporter of

1805:

withheld promised reinforcements. On 6 May 1831, an army of 10,000

1239:. The adherents of the movement described themselves variously as " 7265:"Ahl-e-Hadith clerics announce allegiance to Taliban in Nangarhar" 6456:

International Institute for the Study of Islam in the Modern World

4749: 4604: 4553: 4520: 4489: 4467: 4463: 4302: 4272: 4261: 4232: 4125: 4105: 4007: 3918: 3230: 3218: 3170: 2985: 2920: 2796: 2074: 1958: 1883: 1878: 1836: 1782: 1738: 1734: 1706: 1702: 1670: 1615: 1571: 1538: 1505: 1449: 1401: 1392: 1314: 1099: 977: 668: 626: 619: 542: 534: 416: 338: 321: 144: 139: 6452:"Traditionalist Islamic Activism: Deoband, Tablighis, and Talibs" 4736:

under the Afghan Taliban's command. After Taliban victory in the

4673:), has targeted Indian security forces in the contested state of 4497:, a common interest in opposing various Sufi practices, denounce 1781:, Syed Ahmed clarified that he did not seek a confrontation with 7309: 6367:. Birmingham, UK: Dar al Arqam Publishing. pp. 3–4, 12–13. 5203: 5201: 5156:

Islam in the Public Sphere: Religious Groups in India, 1900–1947

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circles. Shah Muhammad's ground-breaking theological works like

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Islamic Reform Politics and Social Change in Late Ottoman Syria

2057:. Due to their connections with Shah Ismail and Sayyid Ahmad's 6778:"A Clear and Present Danger: "Wahhabism" as a Rhetorical Foil" 6556:

Sanyal, Usha (2022). "7: Al-Huda's Intellectual Foundations".

6261:

The Jihad Factory: Pakistan's Islamic Revolution in the Making

5942:

Sanyal, Usha (2020). "7: Al-Huda's Intellectual Foundations".

5535:

Sanyal, Usha (2020). "7: Al-Huda's Intellectual Foundations".

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movement even more so than the Barelvis perennial rivals, the

1309:, and many of its members have identified themselves with the 189: 6948:. New York: Oxford University Press. pp. 73–74, 130–35. 2015:(montheism), and condemned various practices associated with 1950:

movement. Another major source of influence on Khan was the "

1793:

On 17 April 1831, Syed Ahmed set out on his last journey for

5927:. New Delhi: Al-Kitab International. pp. 132–139, 148. 4352:

scholars and he too made efforts to support the South Asian

2840:. Such customs included celebration of death anniversary of 5610:. Milton Park, Abington, UK: Routledge. pp. 237, 249. 5104:. New York, New York: Oxford University Press. p. 10. 1632:

scholar. These three theologians prepared the spadework of

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