Revival from Below: The Deoband Movement and Global Islam is a book by Brannon D. Ingram, a professor affiliated with Northwestern University. This scholarly publication, brought to readers in 2018 through the University of California Press, explores the reformist agenda of the Deobandis and delves into the understudied aspect of their expansion beyond South Asia, with a particular focus on South Africa.[1] The author reexamines the Deobandis' articulation of their reformist goals, unveiling a dimension that has received inadequate scholarly attention: their networks' reach and influence in regions outside of South Asia. The author offers compelling insights into the meaning of the Deobandi tradition and delves into the Deobandis' understanding of religious and social reform. Through a balanced approach encompassing both textual sources and individual agency, Ingram elucidates the intricate dynamics of Deobandi practices and analyzes the implications of their transnational expansion in the post-colonial era. Despite its paramount significance, the Deobandi stream of thought within Hanafi Islam is often subject to misinterpretation and unwarranted criticism. In reality, it stands as an influential Muslim reform and revival movement, surpassing all others outside of the Middle East.[2]
An essential component of Ingram's analysis revolves around the nuanced Deobandi perspective on Sufism, which provides fresh insights into the realms of law, ethics, and politics. While the Deobandis embrace the literary heritage of Sufism and respect the authority of Sufi masters, they adopt a discerning stance towards certain popular Sufi rituals. A key focus of Ingram's research lies in understanding how the Deobandis grapple with the delicate balance between democratizing knowledge through the dissemination of printed materials to empower the masses and emphasizing the indispensable guidance provided by religious scholars. Through the integration of these intricate elements, the author achieves several outcomes: shedding new light on the often underestimated global implications of Deobandi Islam, establishing the relevance of Sufism in the study of contemporary Islamic thought, and making contributions to the comprehension of religious authority within the Islamic context.[3][4]
Content
Chapter One serves as an introduction, setting the stage by presenting the historical background of the Darul Uloom Deoband. It discusses the Indian Muslim landscape following the events of the Indian Rebellion of 1857, which marked the end of Mughal Empire. The chapter explores the discussions and debates surrounding Islamic law and the future of Islamic education during this transformative period.[2]
Chapter Two, titled "The Normative Order," focuses on the Deobandis' perception of "unlawful innovations" within the religious practices of Muslims. It places particular emphasis on deviations in the commemoration of the Prophet's birthday and examines how the Deobandis interpret and respond to these practices.[2]
Moving forward, Chapter Three, "Remaking the Public," delves into the Deobandis' efforts to spread their reformist messages to a wider audience. It highlights the strategies employed by influential scholars like Ashraf Ali Thanwi, who navigated a delicate balancing act. These scholars refrained from discussing the complex rationales behind legal rulings in front of lay audiences, instead opting for simplified explanations. The chapter also explores the utilization of print media by the Deobandi ulama and emphasizes the crucial role of scholars as mediators between the tradition and the public.[5]
Chapter Four, "Remaking the Self," explores the Deobandis' promotion of an ethical understanding of sainthood. It reveals how the movement sought to simplify the Sufi path, making it accessible to "busy, middle-class Muslims" who aimed to incorporate mysticism into their daily lives. The chapter suggests that adherence to Sharia alone could enable any Muslim to attain the status of a "saint" within the Deobandi framework.[5]
Shifting focus to the expansion of the Deobandi tradition beyond South Asia, Chapter Five, "What Does a Tradition Feel Like?" lays the groundwork for studying the movement's reach and impact. It examines the establishment of the Tablighi Jamaat, a movement that actively involves lay Muslims in spreading the faith. The chapter sheds light on the initial skepticism faced by the Tablighi Jamaat from religious scholars and explores how Deobandi scholars differentiated themselves from other groups through the use of emotive language. They emphasized the significance of embodying the tradition through pious actions rather than merely holding abstract beliefs. The Tablighi Jamaat, influenced by this approach, saw the 'ulama' as living embodiments of the Prophet's knowledge, which they sought to transmit to lay Muslims through personal interactions.[5]
Chapters Six, "How a Tradition Travels," and Seven, "A Tradition Contested," shift the geographical focus to South Africa, where the Deobandis have gained significant prominence outside of South Asia. These chapters shed light on the adaptive nature of the Deobandi tradition in response to local Islamic requirements and needs. Drawing from previous explorations of intellectual Muslim life during the colonial era in India, the author highlights how the Deobandi tradition evolved and responded to the unique context of South Africa.[5]
Methodology
The author incorporates key scholarly works from Western academia on the subject, giving considerable recognition to researchers such as Metcalf, Zaman, Muhammad Khalid Masud, and Ebrahim Moosa. Additionally, the author's inclusion of lesser-known South African scholars, including Abdulkader Tayob and Achmat Davids, is significant. Andrew Booso, a graduate of the London School of Economics, acknowledges the author's methodology, particularly the extensive use of diverse primary sources, with a specific emphasis on Urdu materials. The book offers comprehensive discussions derived from Urdu works by pioneers like Imdadullah Muhajir Makki, Rashid Ahmad Gangohi, Khalil Ahmad Saharanpuri, as well as later influential figures like Muhammad Tayyib Qasmi, Taqi Usmani, and numerous Deobandi scholars from South Africa. While Ashraf Ali Thanwi takes center stage as the "central character" in the book, recognized for his synthesis of law and Sufism that played a substantial role in making the Deobandi movement a global phenomenon, Thanwi does not represent the entire movement. Ingram emphasizes this observation, especially considering Zaman's identification of Thanwi as a polarizing figure within the ranks of the Deobandis, despite his considerable influence.[6]
Reception
Moin Ahmad Nizami, a scholar from the Oxford Centre for Islamic Studies, expressed admiration for the book's rich content.[7] It is strongly recommended for anyone interested in gaining insights into the intricate aspects of religious reform in colonial South Asia. The author's extensive use of primary sources is commendable as they effectively address two significant issues that remain highly relevant today.[7] Firstly, the book emphasizes the importance of taking the Deobandi movement's claim to represent Sufism seriously, acknowledging Sufism as a diverse, internally contested, and heterogeneous dimension within Islam. Through research, the author examines Deoband as an institution that harmoniously blends Sufism with a scholarly approach to the study of the Quran, hadith, and fiqh. Contrary to misconceptions, Deoband not only embraces the spiritual essence of Islam but also encompasses its literary and institutional dimensions, while maintaining an ambiguous position on its ritualistic aspects.[7] Secondly, this book breaks new ground by exploring the transnational expansion of Deobandi Islam, providing insights into its connections, or lack thereof, with traditional Deobandi practices and the challenges encountered in this process. By delving into this understudied area, the book opens up exciting prospects for further research.[7] Simon Wolfgang Fuchs, a lecturer at the University of Freiburg, commends the book for its highly readable and captivating style, making it accessible even to readers with limited prior knowledge of South Asian Islam, including undergraduate students. Ali Altaf Mian, a professor at the University of Florida, applauds Ingram for his remarkable achievement in bringing clarity and theoretical sophistication to the contextualization of the Deoband movement as a global phenomenon.[8]
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