Relevant bibliographies by topics / Ashraf Muslims

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  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Ashraf Muslims'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Ashraf Muslims"

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ARA, GULSHAN, YASIR HASAN SIDDIQUE, TANVEER BEG, and MOHAMMAD AFZAL. "ABORTION INDEX AND MORTALITY OF OFFSPRING AMONG WOMEN OF DIFFERENT AGE, CASTE AND POPULATION GROUPS OF NORTH INDIAN MUSLIMS." Journal of Biosocial Science 40, no. 3 (May 2008): 431–43. http://dx.doi.org/10.1017/s0021932007002428.

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SummaryThe Muslims of Aligarh city are predominantly Sunnis, although there are also a considerable number of Shias. Among the Sunnis, approximately a quarter belong to Syed, Sheikh, Moghal and Pathan groups, and three-quarters belong to various lower biradaris. In the present study, 304 women attending the Primary Health Centre of the J. N. Medical College and Hospital, Aligarh Muslim University, Uttar Pradesh, were surveyed and the following recorded among Muslim women of high-rank (Ashraf) and low-rank (Ajlaf) castes: incidence of marriage, age of the mother at the time of marriage, present age of the mother, abortions, still births, pre-reproductive mortality and overall mortality. The Ashraf are comprised of the Sheikh, Syed and Pathan, whereas the Ajlafs have Qureshi, Saifi and Ansari biradaris. Maternal age was scored as above and below 45 years in each biradari. Significant effects of maternal age were seen on mortality of offspring, whereas populations did not show consistent differences, except when Ashrafs and Ajlafs were considered separately. The results show higher mortality and abortions for various groups. This may be due to various biological and socio-cultural factors, including hidden inbreeding in the remote past.
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GAUTIER, LAURENCE, and JULIEN LEVESQUE. "Introduction: Historicizing Sayyid-ness: Social Status and Muslim Identity in South Asia." Journal of the Royal Asiatic Society 30, no. 3 (March 2, 2020): 383–93. http://dx.doi.org/10.1017/s1356186320000139.

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AbstractThe introduction to the special issue provides a framework to think about the changing conceptions of Sayyid-ness in various historical contexts in South Asia. First, we review some of the sociological and anthropological literature on caste among South Asian Muslims, to argue for a contextualised and historicised study of Muslim social stratification in Muslims’ own terms. Second, we throw light on the fact that Sayyid-ness, far from being a transhistorical fact, may be conceptualised differently in different socio-political and historical contexts. For instance, Sayyid pedigree was at times downplayed in favour of a more encompassing Ashraf identity in order to project the idea of a single Muslim community. Far from projecting an essentialising image of Sayyid-ness, by focusing on historical change, the articles in this collection de-naturalise Sayyids’ and Ashraf's social superiority as a ‘well-understood and accepted fact’. They further shift attention from the debate on ‘Muslim caste’, often marred by Hindu-centric assumptions, to focus instead on social dynamics among South Asian Muslims ‘in their own terms’. In so doing, these studies highlight the importance of the local, while pointing to possible comparisons with Muslim groups outside South Asia.
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DeCuir, Amaarah. "New Directions in Islamic Education: Pedagogy and Identity Formation (by Abdullah Sahin)." American Journal of Islamic Social Sciences 36, no. 2 (April 15, 2019): 86–91. http://dx.doi.org/10.35632/ajiss.v36i2.586.

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Abdullah Sahin’s New Directions in Islamic Education offers an original conceptualization of the role of Islamic education in enriching the identity formation of young British Muslims. Existing education literature centered on Muslims is often categorized in one of two ways: (1) texts that offer classical, prophetic depictions of pursuits towards religious knowledge (Al-Attas 1979; Ashraf & Hirst 1994; Abbas 2011); or (2) texts that offer modern representations of the lived experiences of Muslims in western contexts (Abdalla, Chown, & Abdullah 2018; Khan & Siddiqui 2017; Haddad, Senzai, & Smith 2009).
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DeCuir, Amaarah. "New Directions in Islamic Education." American Journal of Islam and Society 36, no. 2 (April 15, 2019): 86–91. http://dx.doi.org/10.35632/ajis.v36i2.586.

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Abdullah Sahin’s New Directions in Islamic Education offers an original conceptualization of the role of Islamic education in enriching the identity formation of young British Muslims. Existing education literature centered on Muslims is often categorized in one of two ways: (1) texts that offer classical, prophetic depictions of pursuits towards religious knowledge (Al-Attas 1979; Ashraf & Hirst 1994; Abbas 2011); or (2) texts that offer modern representations of the lived experiences of Muslims in western contexts (Abdalla, Chown, & Abdullah 2018; Khan & Siddiqui 2017; Haddad, Senzai, & Smith 2009).
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Dey, Amit. "Book Review: Margrit Pernau, Ashraf Into Middle Classes: Muslims in Nineteenth-Century Delhi." History and Sociology of South Asia 8, no. 2 (May 5, 2014): 217–21. http://dx.doi.org/10.1177/2230807514524045.

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Parker-Jenkins, Marie. "Muslim Matters." American Journal of Islam and Society 9, no. 3 (October 1, 1992): 351–69. http://dx.doi.org/10.35632/ajis.v9i3.2573.

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The recent publication of The Satanic Verses has helped to unmask Muslimdiscontent in British society. Athough the initial outrage ditected at theauthor seems to have subsided, advocacy by Muslims living in Britain whoare concerned about their children's educational needs will not disappear. Thispaper addresses the difficulty of making adequate provisions for Muslim childrenin the maintained (i.e., public) school sector as well as the call for separate and publicly funded schooling. Attempts to modify certain aspects ofschooling (i.e., physical education) are discussed, as is the movement towardsscrutinizing the entire curriculum to eflsure that it reflects cultural diversity.The extent to which the common school curriculum can accommodate all pupilsis also explored in light of statutory requirements imposed by the NationalCurriculum. Finally, administrative adjustments and the resulting implicationsfor schools trying to meet Muslim needs are discussed, as are the legalalternatives to state education available to Muslim parents.Muslims are the third largest religious minority in Britain today; RomanCatholics and Anglicans are larger in number (Ashraf 1986). While multiracial,multicultural, and multilingual in nature, they m united by a religiousdimension within their lives (Nasr 1975). The powerful Islamic revival amongMuslim populations, which the West views as "Islamic fundamentalism," hasdeeply affected the thinking of Muslim minority groups in the "unsympathetic"West (Anwar 1982; Hulmes 1989; Qureshi and Khan 1989). Indeed,Islam can be seen as a religion, a social and moral code, and "as a bulwarkagainst modem atheistic Concepts" (Union of Muslim Organisations 1976).While some view Muslim communities as cores of resistance in liberal democracies,Muslims see themselves as fighting a tide of secularization. Beneaththis rather superficial description, however, lie major issues conceming socialcohesion, cultural diversity, and the extent of minority rights in a democracy ...
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Gupta, Narayani. "Book Review: Margrit Pernau (Joy Titheridge, tr.), Ashraf into Middle Classes: Muslims in Nineteenth-Century Delhi." Indian Historical Review 40, no. 2 (November 26, 2013): 387–90. http://dx.doi.org/10.1177/0376983613499693.

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INGRAM, BRANNON D. "The Portable Madrasa: Print, publics, and the authority of the Deobandi `ulama." Modern Asian Studies 48, no. 4 (October 23, 2013): 845–71. http://dx.doi.org/10.1017/s0026749x13000097.

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AbstractIn the first decades of the twentieth century, classically trained Muslim scholars (`ulama) of the influential Deobandi school of North India issued a number of immensely popular, mass-printed ‘primers’ on Islamic belief and ritual practice. Now ubiquitous in the Islamic bookshops in South Asia and elsewhere, these primers sought to summarize the rudiments of an Islamic education for a nascent lay Muslim reading public. Focusing on three Deobandi`ulama—Ashraf `Ali Thanvi (d. 1943), Mufti Muhammad Kifayatullah (d. 1952), and Muhammad Manzur Nu`mani (d. 1997)—this paper explores how their primers advanced the Deobandi school's well-known critique of popular piety even as they claimed to address Muslims generally, and how their authors negotiated the subtle dynamics of print. Understanding the potentially subversive power of print to open a space for readers to form their own interpretations of minute doctrinal matters and the threat of mass-printed religious texts to their own authority, these`ulamaimplored readers to refrain from forming their own opinions of the primers’ content and to consult the`ulamathroughout the reading process. Thus, even as they took advantage of print's possibilities, they remained deeply suspect of its ramifications.
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Alam, Asiya. "Ashraf into Middle Classes: Muslims in Nineteenth-Century Delhi. By Margrit Pernau. New Delhi: Oxford University Press, 2013. xxxvi, 504 pp. ISBN: 9780198092285 (cloth)." Journal of Asian Studies 77, no. 3 (August 2018): 831–33. http://dx.doi.org/10.1017/s0021911818000785.

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Alam, Arshad. "Syed Ahmed Khan and His Educational Ideas." Contemporary Education Dialogue 16, no. 1 (December 6, 2018): 108–24. http://dx.doi.org/10.1177/0973184918807297.

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Syed Ahmed Khan is understood as the harbinger of modern education amongst Muslims of South Asia. There is a general scholarly consensus that it was through his educational efforts that English medium education came to Muslims who were otherwise aligned with traditional religious education. The commentary argues that this consensus needs revision and that Muslims were already accessing modern education through the English medium even before Syed Ahmed started his college at Aligarh. Moreover, the commentary also problematizes the notion of Muslim community within Syed Ahmed’s thought. Through his writings and speeches, it is pointed out that for Syed Ahmed, the notion of Muslim community was confined to upper caste Muslims called the Ashrafs. Also, Syed Ahmed’s views were extremely regressive when it came to women’s education. Despite Aligarh being a modern university which is accessible to all castes and gender, Syed Ahmed’s legacy has not been critically analysed. The commentary is a small start in this direction
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Dissertations / Theses on the topic "Ashraf Muslims"

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Saleem, Ahmad Muhammed. "All India Muslim League : 1906 - 1919." Thesis, Royal Holloway, University of London, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.360202.

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Mian, Ali Altaf. "Surviving Modernity: Ashraf 'Ali Thanvi (1863-1943) and the Making of Muslim Orthodoxy in Colonial India." Diss., 2015. http://hdl.handle.net/10161/9815.

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This dissertation examines the shape, substance, and staging of Muslim orthodoxy in British India, concentrating on how orthodox theologians survived colonial modernity by deploying sociological, discursive, psychic, and hermeneutical strategies. This dissertation is organized around Ashraf `Ali Thanvi (1863-1943), a leading Muslim theologian, mystic, and jurist of colonial India. Thanvi authored hundreds of original treatises, compiled texts, and works of commentary on doctrine and ritual, mystical experience, communal identity, and political theology. His collected letters, recorded conversations, and sermons were published within his lifetime and continue to instruct many contemporary South Asian Muslims. I closely read Thanvi's texts and situate them within two frameworks: the history of Indo-Muslim thought and the socio-political history of colonial India. Thanvi's hundreds of published treatises and sermons, continued citation within South Asian Islam, and widespread sufi fellowship make him one of the most compelling case studies for analyzing some of the key thematic concerns of Muslim orthodoxy, such as religious knowledge, self-discipline, sublimation of desire, regulation of gender, and communalist politics. My analyses demonstrate how orthodox scholars proliferated their theological, legal, and mystical teachings in order to make tradition relevant and authoritative in the public and private lives of many South Asian Muslims. Orthodox Islam not only survived colonial modernity, but also thrived in its ideological and social contexts.


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Books on the topic "Ashraf Muslims"

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Buk̲h̲ārī, Muḥammad Akbar Shāh. Kārvān-i Thānvī: Ḥakīmulummat Ḥaz̤rat Maulānā Ashraf ʻAlī Thānvī ke 192 k̲h̲ulafāʼ ... Karācī: Idāratulmaʻārif, 1997.

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Faz̤lī, Sayyid Najmulḥasan. Ashrāf-i ʻArab. Karācī: Jānjīrī Ikaiḍamī, 1993.

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al-Dunyā, ʻAbd Allāh ibn Muḥammad Ibn Abī. Kitāb al-Ashrāf. al-Dūḥah, Qaṭar: Dār al-Thaqāfah, 1993.

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Walīd, Qaṣṣāb, ed. Kitāb al-Ashrāf. al-Dawḥah, Qaṭar: Dār al-Thaqāfah, 1993.

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al-Mughatālūn al-ashrāf. Dimashq: Dār al-Anwār, 1995.

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al-Raḥīm, Muḥammad ʻAbd. al- Mughtālūn al-ashrāf. Dimashq: Dār al-Anwār, 1995.

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Balādhurī, Aḥmad ibn Yaḥyá. Ansāb al-ashrāf. Bayrūt: al-Maʻhad al-Almānī lil-Abḥāth al-Sharqīyah, 2008.

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Balādhurī, Aḥmad ibn Yaḥyá. Ansāb al-ashrāf. Bayrūt: al-Maʻhad al-Almānī lil-Abḥāth al-Sharqīyah, 2008.

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Balādhurī, Aḥmad ibn Yaḥyá. Ansāb al-ashrāf. Dimashq: Dār al-Yaqaẓah al-ʻArabīyah, 1997.

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Balādhurī, Aḥmad ibn Yaḥyá. Ansāb al-ashrāf. 3rd ed. al-Qāhirah, J.M.ʻA: Dār al-Maʻārīf, 1987.

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Book chapters on the topic "Ashraf Muslims"

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`Alī, Al-Shafī` B. "Al-Faḍl al-ma’thūr min sīrat al-Sulṭān al-Malik al-Manṣūr, Sayf al-dunyā wa-l-dīn, sulṭān al-Islām wa-l-Muslimīn, Abū al-Fatḥ Qalāwūn, khallada Allāhu sulṭānahuThe Transmitted Bounty from the Way of The Sultan al-Malik al-Manṣūr Sword of this World and the Religion, Sultan of Islam and the Muslims Abū al-Fatḥ Qalāwūn, may God make his sultanate eternal." In Chronicles of Qalāwūn and his son al-Ashraf Khalīl, 210–46. 1. | New York : Routledge, 2020. | Series: Crusade texts in translation: Routledge, 2020. http://dx.doi.org/10.4324/9780429429347-3.

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Johansson, Andreas. "Ashraff in Parliament 1989–1992." In Pragmatic Muslim Politics, 85–119. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-12789-3_4.

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Ingram, Brannon D. "Remaking the Public." In Revival from Below, 92–115. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297999.003.0004.

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The third chapter explores how Deobandis conceived the very task of reform, its limitations, and its ambivalences. After providing an overview of the rise of the Indian “public” in the latter half of the nineteenth century and its multiple configurations—technological, social, and textual—it looks closely at an exchange of letters in 1897 between Rashid Ahmad Gangohi and Ashraf `Ali Thanvi, in which Gangohi chastised his disciple Thanvi for attempting to reform devotees of the mawlud by preaching to them directly. For reasons the chapter explores, Thanvi concluded that reforming Muslim publics through the publication of reformist literature was a far more reliable means of implementing reform. In subsequent years, Thanvi would go on to compose a staggering number of reformist texts. But it also shows how he struggled with the ambivalence of reform through books. At every stage, he stressed the irreplaceability of the `ulama as custodians of religious knowledge for lay Muslims and urged readers not to delve into, let alone publically discuss, difficult legal-theological issues (masa’il). The chapter also argues that Deobandi-Barelvi polemics, which exploded at the end of the nineteenth century and the beginning of the twentieth, were precisely the form of public debate about such difficult issues that Thanvi and other Deobandis were keen to avoid.
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Ingram, Brannon D. "What Does a Tradition Feel Like?" In Revival from Below, 138–59. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297999.003.0006.

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The fifth chapter examines how “Deobandi” tradition is mediated through scholarly and pedagogical networks in theory and practice. The first part of the chapter focuses on Qari Muhammad Tayyib, rector of the Dar al-`Ulum Deoband for half a century and the foremost theorist of Deobandi identity, arguing that mid-twentieth century Deobandis like Tayyib developed the concept of the maslak (“path” or “way”) as a means of lending ideological and affective coherence to a rapidly expanding global network. Tayyib theorized the maslak as a “middle path” between ideological extremes—as, for instance, between those who indulge in “excessive” Sufi devotions and those who dispense with Sufism altogether—and as an embodied discourse one learns to inhabit through the companionship of those who already do. The second part of the chapter, shifting from theory to practice, traces the rise of the Tablighi Jama`at, a Deobandi revivalist movement that sought to make individual Muslims mobile “embodiments” of the seminary and the Sufi lodge, effectively translating Thanvi’s project of public reform into an actual program, one explicitly based on internalizing the teachings of Ashraf `Ali Thanvi’s Urdu primers for lay Muslims, on shunning public debate of controversial legal issues, and on the replication of a set of reformed affects in others—hence the Tablighi Jama`at’s role, by mid-century, in propelling Deobandi tradition across the globe.
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"The ashrāf and the naqīb al-ashrāf in Ottoman Egypt and Syria: A comparative analysis." In Sayyids and Sharifs in Muslim Societies, 151–70. Routledge, 2012. http://dx.doi.org/10.4324/9780203123157-16.

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Robb, Megan Eaton. "Urdu Lithography as a Muslim Technology." In Print and the Urdu Public, 90–125. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190089375.003.0004.

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Scholarship on the lithographic press has focused primarily on books—in particular, on the print traditions emanating from large cities like Lucknow. While printers used lithography to make books look more like manuscripts, Urdu newspaper publishers used lithography to make newspapers look like the mass-produced correspondence that had previously bound together ashrāf social networks. Madīnah not only was an example of commercial publishing but also deserves consideration as a manifestation of piety. Journalism was a farẓ or duty understood in religious terms by the proprietor and editors of Madīnah. The example of Madīnah suggests that we must consider this potential dimension of other Urdu newspapers as well.
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Savory, Roger M. "The Export of Ithna Ashari Shi’ism: Historical and Ideological Background." In The Iranian Revolution and the Muslim World, 13–39. Routledge, 2019. http://dx.doi.org/10.4324/9780429311994-2.

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Ingram, Brannon D. "The Normative Order." In Revival from Below, 55–91. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297999.003.0003.

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Building on the first chapter, the second develops the context for the Deobandis’ mission of reforming Muslim public life. It begins with a brief overview of two formative concepts—illicit innovation in religion (bid`a) and ascribing divine attributes to entities other than God (shirk)—that animate Deobandi thought. It argues that Deobandis appropriated the fecund legacy of the anti-bid`a and anti-shirk campaigner Muhammad Isma`il even as they distanced themselves from his hermeneutical populism, namely the notion that the Qur’an and the Sunna are easy to understand and, therefore, do not require the mediation of the `ulama. Focusing on the teachings of Hajji Imdad Allah al-Makki and his disciples Rashid Ahmad Gangohi and Ashraf `Ali Thanvi, the chapter then shows how Deobandis applied the discourse of bid`a and shirk to two forms of devotional piety that were central to Indian Sufism: honoring the prophet Muhammad’s birthday (mawlud) and celebrating the Sufi saints’ death anniversaries (`urs).
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Khoja-Moolji, Shenila. "Re-animating Muslim women’s auto/biographical writings: Hayat-e-Ashraf as a palimpsest of educated selves." In Decolonising Gender in South Asia, 31–45. Routledge, 2021. http://dx.doi.org/10.4324/9781003145820-3.

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Weddle, David L. "Sacrifice in Islamic Tradition." In Sacrifice in Judaism, Christianity, and Islam. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814764916.003.0006.

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In Islam animal sacrifice is a religious duty during the pilgrimage to Mecca. The ritual slaughter recalls Abraham’s offering of his son and expresses thanks for God’s merciful substitution of an animal. The meat is distributed as an act of charity. The Qur’an represents Abraham and his son, identified by most Muslims as Ishmael, submitting to God’s command and thus ranked with true prophets. Islamic interpretive tradition, however, indicates some reservations about Abraham’s act. In wars during the formation of the Islamic community in Medina, sacrifices were required of Muslims and their enemies. Muhammad set the precedent for armed struggle (jihad) in defense of Islam, as well as establishing the ritual procedures for animal sacrifice. Like Jews and Christians, Muslims apply the term sacrifice to acts of self-denial such as almsgiving and fasting during Ramadan. Martyrdom lies at the foundation of Shi’a Islam and inspires imitative suffering in Ashura rituals. Sufis seek union with God so complete that it constitutes annihilation (fana’) of individual consciousness. Contemporary jihadists employ sacrificial imagery to describe their deaths in the “cause of God” and the destruction of their victims. But Islam also teaches that promoting the welfare of others reflects the beauty of God.
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