By Muhammad Qasim Zaman
Ashraf `Ali Thanawi (1863-1943) was once essentially the most fashionable spiritual students in Islamic background. writer of over one thousand books on diverse facets of Islam, his paintings sought to protect the Islamic scholarly culture and to articulate its authority in an age of momentous non secular and political switch. during this authoritative biography, Muhammad Qasim Zaman deals a complete and hugely obtainable account of Thanawi's multifaceted profession and idea, when additionally delivering a necessary advent to Islam in glossy South Asia.
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Additional info for Ashraf Ali Thanawi: Islam in Modern South Asia (Makers of the Muslim World)
Critics of this doctrine have long seen it as compromising the utter transcendence of an unrelentingly monotheist faith (tawhid), a danger that has seemed especially grave in an environment dominated by Hindu pantheism. Thanawi’s stay in Mecca with Imdad Allah was a time when Ibn ‘Arabi’s view of the “unity of being” loomed especially large on his consciousness (AS, 1: 184–186). He would later return to Ibn ‘Arabi, though less to seek inspiration from him and more to try to defend the Spanish Sufi master against his detractors.
Qxd 8/8/2007 1:59 PM Page 31 LIFE 31 are entirely in consonance with the most authentic of the reported teachings of the Prophet. There is much else of interest in this monumental commentary, as we will observe in the following chapters. Shafi‘, for his part, spent much of his career prior to the partition of the Indian subcontinent at the Dar al-‘Ulum of Deoband. His father was a teacher there and, after completing his education at this madrasa, Shafi‘, too, taught there for several decades. In 1948, he emigrated to Pakistan, founding a madrasa – the Dar al-‘Ulum of Karachi – which is now one of the largest madrasas in all of South Asia.
Challenging colonial rule through political agitation was ill-advised not only because Muslims did not have the might to back up such challenges, but also because they could jeopardize the rights and freedoms they enjoyed under the terms of their implicit contract with the British. This was not a counsel of unmitigated quietism. Rather, it was a matter of making a clear determination of whether the Muslims had any reasonable chances of success and whether launching on ill-conceived challenges to colonial rule would aggravate rather than ameliorate their circumstances.
Ashraf Ali Thanawi: Islam in Modern South Asia (Makers of the Muslim World) by Muhammad Qasim Zaman