215:, it is accurate to consider the movement as countercultural. However, simplifying South Asian Islam into opposing categories of 'counter culturists' and 'pro-culturists' is unjustified. Instead, the majority of Muslims in South Asia practice an Islam that embodies a fusion of diverse cultural and religious influences. While attempting to explain the principles of the Deobandi movement, Moj takes an excessively critical approach. For example, he argues that the early Deobandi ulama issued controversial rulings that were perceived as disrespectful by certain members of the Muslim society, including the Prophet and God. However, he fails to provide substantial evidence to support his claim regarding the widespread sentiment within the Muslim society. Similarly, he relies on a secondary source to cite a fatwa that portrays
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and held by
Deobandi students starkly differ from those prevalent in mainstream society. The chapters delve into various themes contributing to this contrast, such as festivities, the status of Prophet, intercession, shrine visits, the role and status of women, politics, education, and popular values
178:
in politics. The chapter explores the resulting conflicts within the
Deobandi movement, as Hasan's activities deviated from the founders' established goals and objectives, including the concept of compromise as defined by the author. The author challenges the common assumption of the Deobandi
186:
The fourth chapter delves into the trajectory of the
Deobandi movement in Pakistan, highlighting distinct phases and trends. It provides comprehensive documentation of the multifaceted dimensions of extremism that manifested at various levels across the country. It examines the role of
155:, tracing their origins from the early presence of Muslims. It delves into the significant role of madrasas as educational institutions for Muslim clerics and explores the events of the 19th century that compelled the ulama to adopt a defensive position, leading to the emergence of
170:
on
Waliullah's ideology, it establishes a connection between the early generation of the Deobandi movement and Waliullah's reformist agenda. This chapter particularly emphasizes the ascetic counterculture that characterized the Deobandi movement until 1905.
159:. Various perspectives on the Deobandi movement, its objectives, and goals are examined, alongside a comprehensive exploration of countercultural theories and types. The chapter also includes a detailed section on the research methodology employed.
174:
Chapter three sheds light on the
Deobandi movement in united India, with a particular focus on the activist countercultural trend that emerged through the involvement of scholar and activist
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from a counter-cultural perspective, with a particular focus on its impact in
Pakistan. The book comprises six chapters, providing insights that challenge conventional views of
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Chapters five and six explore the contrasting perspectives between
Deobandi Islam and folk Islam, as well as popular customs. The viewpoints expressed in
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Continuing to the next chapter, it uncovers the roots of the
Deobandi movement, tracing them back to the reformist works and ideas of
403:"Darul Ulum Deoband: Preserving Religious And Cultural Integrity Of South Asian Muslims Through Structural And Strategic Innovations"
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and the rise of terrorist tendencies, further emphasizing the presence of an extremist aspect within the counterculture.
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contends that it presents a monological and unilateral perspective on historical episodes and ideological phenomena.
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in the early 18th century. While the book presents a hypothesis of possible influence from
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264:"Review of The Deoband Madrassah Movement. Countercultural Trends and Tendencies"
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Demarcating the
Contours of the Deobandi tradition via a study of the 'AkÄbirÄ«n'
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The initial chapter provides a historical overview of madrasas in the
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The
Deoband Madrassah Movement: Countercultural Trends and Tendencies
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The Deoband Madrassah Movement: Countercultural Trends and Tendencies
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According to the insights of Zeeshan Chaudri, a PhD scholar at
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is a book authored by Muhammad Moj, a research fellow at the
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327:(PhD thesis). SOAS University of London. p. 22.
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135:. Zeeshan Chaudri, a PhD scholar at
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243:Bibliography of Deobandi Movement
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838:Islamic Revival in British India
401:Akhtar, Muhammad Naveed (2022).
657:Muhammad Zakariyya al-Kandhlawi
121:University of Western Australia
467:The Deoband Madrassah Movement
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727:List of Deobandi universities
59:Deobandi movement in Pakistan
930:History books about Pakistan
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262:Farooqi, Irfanullah (2017).
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891:Category:Deobandi movement
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16:2015 book by Muhammad Moj
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577:Muhammad Qasim Nanautavi
562:Imdadullah Muhajir Makki
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515:Ideology and influences
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915:2015 non-fiction books
910:Works about Deobandism
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164:Shah Waliullah Dehlawi
607:Mahmud Hasan Deobandi
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288:0257-9774
268:Anthropos
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343:12 July
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