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Founded by Sayyid Ahmad (1786-1831) of Rae Bareli, the Wahhabi Movement in India was a vigorous movement for socio-religious reforms in Indo-Islamic society in the nineteenth century with strong political undercurrents. It stood for a strong affirmation of Tauhid (unity of God), the efficacy of ijtihad (the right of further interpretation of the Quran and the Sunnah, or of forming a new opinion by applying analogy) and the rejection of bid'at (innovation). It remained active for half a century. Sayyid Ahmad's writings show an awareness of the increasing British presence in the country and he regarded British India as a daru'l harb (abode of war). In 1826 he migrated and established an operational base in the independent tribal belt of the North Western Frontier area. After his death in the battle of Balakote, the Movement slackened for some time but his adherents particularly Wilayet Ali and Enayat Ali of Patna revived the work and broad-based its activities. The climax of the Movement was reached in the Ambeyla War (1863) during which the English army suffered serious losses at the hands of the Wahhabis. This led the Government to take stern measures to suppress the Movement. Investigations were launched, the leaders were arrested and sentenced to long-term imprisonments and their properties confiscated. That broke the back of the Movement but it continued to be a potential source of trouble to the government. The Movement does not fit in neatly in any one of the groups and categories into which the history of the early resistance to British rule has been divided by some of the writers on the subject. It cut across some of them time-wise and theme-wise. The existing studies on the subject do not offer a comprehensive profile of the Movement and fail to analyse its nature and the reasons for its failure politically. This well researched study drawing on a vast array of contemporary records, many of them for the first time, seeks to fill this gap and presents an integrated account of the rise and growth of the Movement, its operation over the entire area and period of its existence, its impact and reasons for its failure. Please note: This title is co-published with Manohar Publishers, New Delhi. Taylor & Francis does not sell or distribute the Hardback in India, Pakistan, Nepal, Bhutan, Bangladesh and Sri Lanka
What are the roots of today's militant fundamentalism in the Muslim world? In this insightful and wide-ranging history, Charles Allen finds an answer in an eighteenth-century reform movement of Muhammed ibn Abd al-Wahhab and his followers-the Wahhabi-who sought the restoration of Islamic purity and declared violent jihad on all who opposed them. The Wahhabi teaching spread rapidly-first throughout the Arabian Peninsula, then to the Indian subcontinent, where a more militant expression of Wahhabism flourished. The ranks of today's Taliban and al-Qaeda are filled with young men trained in Wahhabi theology. God's Terrorists sheds much-needed light on the origins of modern terrorism and shows how this dangerous ideology lives on today.
Wahhabism is an Islamic reform movement found mainly in Saudi Arabia. Closely linked to the Saudi monarchy, it enforces a strict code of morality and conduct monitored by mutawa (religious police), and governs every facet of Saudi life according to its own strict interpretation of Shariah, including gender segregation. Wahhabism also prohibits the practice of any other faith (even other forms of Islam) in Saudi Arabia, which is also the only country that forbids women from driving. But what exactly is Wahhabism? This question had long occupied Valentine, so he lived in the Kingdom for three years, familiarizing himself with its distinct interpretation of Islam. His book defines Wahhabism and Wahhabi beliefs and considers the life and teaching of Muham-mad ibn Abd'al Wahhab and the later expansion of his sect. Also discussed are the rejection of later developments in Islam such as bid'ah; harmful innovations, among them celebrating the prophet's birthday and visiting the tombs of saints; the destruction of holy sites due to the fear of idolatry; Wahhabi law, which imposes the death sentence for crimes as archaic as witch- craft and sorcery, and the connection of Wahhabism with militant Islam globally. Drawing on interviews with Saudis from all walks of life, including members of the feared mutawa, this book appraises of one of the most significant movements in contemporary Islam.
Wahhabism is often described as one of the most conservative branches of Islam and its fundamentalist approach seen as fuelling jihadist extremism. But what is the theological basis of Wahhabism? How do Wahhabi beliefs and doctrine differ from branches of Sunni Islam? While previous scholarship has examined Wahhabism as a political phenomenon, this book turns attention to the complex religious issues that are central to its understanding. Tracing its roots in the 18th century up until the present day, Namira Nahouza shows why the Wahhabi movement has opposed traditional Islamic scholarship on the interpretation of the Qur'an and hadith. Of key importance, Nahouza shows, are the differing beliefs about the oneness of God and God's names and attributes, issues on which both Wahhabi and other Salafi groups are united. Based on extensive research into classical and contemporary Arabic religious sources, Nahouza presents the contours of Sunni theological debate and reveals how the Wahhabi movement became the predecessor to the Salafism we see today. In highlighting the far-reaching consequences of these theological divisions - both for Muslim communities and the world at large -the book fills a significant gap in existing research and is essential reading for scholars researching Islamic Theology, Islamic History, Security Studies and Islamic Radicalism.
"The Political Transition From Rule By The Mulsim Mughal Dynasty To British Colonial Rule Led To A Basic Religious Reorientation Among Indian Muslims. At This Time Of Transformation In The Early Nineteenth Century, A Key Muslim Movement Called The Tariqah-I-Muhammadiyah Or Muhammadi Movement, Also Referred To As The Mujahidin Or Indian Wahabi Movement, Gathered Force In Northwest India. Although The Muhammadi Reformers Gained Recognition By Waging A Jihad (Holy War), A Much Familiar And Feared Word Today, The Jihad Was Only One Manifestation Of A Fundamental Change In Religious Thought And Organization. Using Muhammadi Sources As Well As The Contemporary Accounts Of The Movement By Muslim And British Observers, This Incisive Study Makes An Important Comment On The Historical Interaction Of Social And Religious Forces In The Nineteenth Century In The Indian Subcontinent. While Basing Itself On A Sufi World-View, Organization And Concepts Inspired By The Intellectual System Of The Eighteenth-Century Theologian, Shah Wali Allah, The Tariqah-I Muhammadiyah Put Forth A Reformist Program Attacking The Prevalent Practices At The Tombs Of Saints And Mystics, And Belief In Any Mediation Between Man And God. Widespread Muhammadi Preaching And Religious Literature In The Popular Urdu Language Presented The Divine Law To All Classes Of Indian Muslims For The First Time. The Muhammadi Were Also Among The First Mulsims Anywhere To Use The Printing Press To Spread Their Fundamentalist Message. In Proclaiming Religious Purification And Revival As Well As Holy War To The Indian Masses During A Time Of Rapid Historical Change, The Muhammadi Reformers Helped To Shape A New Individual And Communal Identity And Also Initiated A Process Of Islamic Reform In India. Pearson’S Major Contribution In This Important Volume Is To Show How The Intellectual History Associated With Shah Wali Allah Was Transformed In The Nineteenth Century To An Activist, Organized ‘Mass Movement’ That Drew Upon Techniques And Technologies, Notably Printing And Popular Preaching, Introduced To India By British Officials And Christian Missionaries."
Revival and Reform in Islam is at once an intellectual biography of Muhammad al-Shawkani, and a history of a transitional period in Yemeni history. This was a time when a society dominated by traditional Zaydi Shiism shifted to one characterised instead by Sunni reformism. The author traces the origins and outcomes of this transition, presenting the first systematic account of the ways in which the eighteenth- and nineteenth-century reorientation of the Zaydi madhhab, and consequent 'sunnification' of Yemeni society, were intricately linked to tensions within the political realm. In advocating juridical systematization of religious belief and practice, Shawkani espoused a socio-religious order which in its dominant features echoed key aspects of Western modernity. Yet he did so in a context bereft of Western ideational influence. This study then presents a textured account of eighteenth-century Islamic reformist thought and challenges the meaning of modernity in an Islamic context.
South Asia is today the region inhabited by the largest number of Muslims---roughly 500 million. In the course of the Islamisation process, which begaun in the eighth century, it developed a distinct Indo-Islamic civilisation that culminated in the Mughal Empire. While paying lip service to the power centres of Islam in the Gulf, including Mecca and Medina, this civilisation has cultivated its own variety of Islam, based on Sufism. Over the last fifty years, pan-Islamic ties have intensified between these two regions. Gathering together some of the best specialists on the subject, this volume explores these ideological, educational and spiritual networks, which have gained momentum due to political strategies, migration flows and increased communications. At stake are both the resilience of the civilisation that imbued South Asia with a specific identity, and the relations between Sunnis and Shias in a region where Saudi Arabia and Iran are fighting a cultural proxy war, as evident in the foreign ramifications of sectarianism in Pakistan. Pan-Islamic Connections investigates the nature and implications of the cultural, spiritual and socio-economic rapprochement between these two Islams.
This book reveals the theories that inspire al-Qaeda. There is no other accessible book on the subject. This is the sect that threatens the stability of Saudi Arabia and the Middle East. Wahhabism has been generating controversy since it first emerged in Arabia in the 18th century. In the wake of September 11th instant theories have emerged that try to root Osama Bin Laden's attacks on Wahhabism. Muslim critics have dismissed this conservative interpretation of Islam that is the official creed of Saudi Arabia as an unorthodox innovation that manipulated a suggestible people to gain political influence. David Commins' book questions this assumption. He examines the debate on the nature of Wahhabism, and offers original findings on its ascendance in Saudi Arabia and spread throughout other parts of the Muslim world such as Afghanistan and Pakistan. He also assesses the challenge that radical militants within Saudi Arabia pose to the region, and draws conclusions which will concern all those who follow events in the Kingdom. "The Wahhabi Mission and Saudi Arabia" is essential reading for anyone interested in the Middle East and Islamic radicalism today.
Not much is known about what is arguably the world's, and certainly India's, largest Islamic organization -- the Tablighi Jamaat. From poverty-stricken peasants of Bihar to dairy farmers of Mewat, its members attend three-day retreats in local mosques, and at times, the Markaz in Delhi. They come of their own free will, at their own expense. The Tabligh tells its members to look within, that life is about internal cleansing with regular prayer that paves the path to spiritual uplift. Unlike other Islamic organizations that balance the here and the hereafter, the Tabligh is concerned only about 'matters beyond the sky and under the earth'. Its steadfast refusal to take a political stand has stood it in good stead. It is the 'ideal Muslim organization' for some -- focused solely on introspection in isolation. Now, for the first time, author Ziya Us Salam provides an inside view of the organization that unwittingly became a 'hotspot' during the novel coronavirus pandemic in 2020.