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The question of whether the Tablighi Jamaat is simply a global proselytizing Muslim movement or a potential Islamic terrorist threat is addressed. An overview of the Tablighi Jamaat's origins, development, & ideology is presented, emphasizing the dearth of information known about the group's organizational structure & its spread into European & North American countries during the late 1970s. The Western political & scholarly delineation of the Tablighi Jamaat as an international missionary movement is strongly rejected; indeed, evidence of group members' participation in terrorist activities & the group's participation in recruiting extremist Muslims for Islamic terrorist organizations is offered to counter this misperception. The negative influence of the Tablighi Jamaat upon the African American Muslim movement & the number of similarities between the Tablighi Jamaat & the Islamic Circle of North America are subsequently discussed. It is concluded that Tablighi Jamaat should be perceived as a group that advocates political subversion rather than religious freedom & suggested that Western nations' disregard of its international recruiting activities will produce dire consequences. J. W. Parker

The extensive Islamic missionary movement of Tablighi Jamaat, which originated in colonial India but is now worldwide, encourages participants to go out on small group tours to invite others, primarily nominal Muslims, to return to faithful adherence to Islamic teachings, above all the canonical prayer. At the conclusion of a tour, participants should report back, orally or in writing, their experiences to the mosque-based group (local, regional, or national) from which they set out. A sample of these reports, called karguzari, are the basis of this article. The reports reflect two discourses: one of jihad, in the sense of the nonmilitant "greater jihad" focused on self-discipline; and one of Sufism, embedded in the efforts of the charismatic group rather than in institutional tasawwuf.

Despite the documented importance of parenting style in early intervention, little is known about how parenting in a specific ethnic or group. This paper describes a religious adaptation of a parenting intervention from tablighi jamaat community under living in Jombang district- East Java, Indonesia. The purpose of this study was to explore, appreciate, and describe their experiences using a phenomenological methodology. Narratives were collected from nine participants of parents in tablighi jamaat community. Four thematic clusters were identified and an exhaustive description is presented to summarize the essence of their lived experience. The study indicates a strong sense of essential positivism for the participant's stories, and overall it seems the implementation of Islamic religious values has brought some degree of spiritual, socially, and psychological meaning to their lives that they may not have otherwise noticed or experienced

This SADF Policy Brief deals with Tablighi Jamaat (TJ), a transnational Islamic missionary movement. Despite declaring itself as officially apolitical and non-violent, TJ is cited by German and other European intelligence reports that underline (manifold) threats originating from the movement. An increasing number of assessments emphasise TJ's function as a catalyst, gateway, springboard, or antechamber for an extreme and militant interpretation of Islam – indoctrinating Muslims into Jihadists. Experts point out that TJ 'has appeared on the fringes of several terrorism investigations, leading some to state that its apolitical stance simply masks a "fertile ground for breeding terrorism"'. In spite of this, up until this point, the majority of critical evaluations by international intelligence have not reached public discourse or political decision-making processes in the states where TJ holds a significant presence. Especially in Europe and the US, TJ remains largely unknown outside Muslim communities – and when known, actions and motives are misread. This lack of knowledge regarding the dissemination of an Islamic supremacist agenda facilitates TJ's function as a driving force for Islamic extremism and as a major recruiting agency for the cause of Global Jihad - the movement bluntly threatens societies based on liberal and democratic norms. TJ has a relatively clandestine character, but reports point to TJ being extremely effective at spreading Islamic fundamentalism. In sum, TJ is seen as an essential component of a phenomenon which the French political- sociologist Bernard Rougier (2020) calls an 'Islamist Ecosystem'. We believe this concept is most useful to understand the role that TJ plays in the Global Jihad.

Covid-19 pandemic, which struck the world globally and rapidly, has caused significant fatalities. The government has implemented strict health protocols to suppress the spread of coronavirus. The reckless attitude of Tablighi Jamaat to hold "ijtima" amidst the massive spread of the virus is considered as an anomaly in preventing the Covid-19 pandemic and contradicts with the Fatwa of MUI (Indonesian Ulama Council) No. 14 of 2020 regarding the Implementation of Worship during Covid-19 Condition. This paper aims to find out the attitude of Tablighi Jamaat toward pandemic from the perspective of ḍarūrah (Naẓariyyat al-Ḍarūrah) theory by Wahbah al-Zuḥaylī. The writer gives a critical note of the arguments expressed by the Tablighi Jamaat and trying to show a more enlightening reconstruction of the fiqh (Islamic law) paradigm. The results of the study show that Tablighi Jamaat is a religious group that does not care about Covid-19. This attitude was triggered by the assumption that the existence of coronavirus is still in doubt. The doubt generates the understanding of fiqh that has not considered the corona issues as the 'udhr category, which allows rukhṣah and abort the original law ('aẓīmah), either in mashaqqah or ḍarūrah. The article assumes that the religious group's narration that ignored the Covid-19 gives its members the feeling of peace and comfort, but it is counter-productive with the attempt to prevent the spread of Covid-19. It is necessary to reconstruct the fiqh paradigm to bring together science and religion, which is marked by the application of religious reasoning and sciences at the same time.

Since the great Iranian revolution of 1978-79, there has been a significant increase in Islamic consciousness and activity in Muslim communities across the globe. As a phenomenon it has become known as Islamic revivalism . Its hallmark is a return to Islamic origins, the fundamentals of the faith embodied in the Qur an and the sunnah (sayings and practices of Prophet Muhammad). Contemporary Islamic revivalism has its roots in Muslim responses to European colonialism and imperialism at the turn of the twentieth century, when the darker sides of modernity began to reveal themselves in what was perceived as less than desirable social, cultural, economic, and political conditions of many Muslim communities and societies. Islamic revivalism has constantly featured in Islamic history and is by no means a new phenomenon. What distinguishes contemporary Islamic revivalism from earlier revivalisms is its complex multifacetedness as a defensive reaction to a new epoch of modernity described in revivalist circles as jahiliyah (ignorance). This thesis argues there is a central relationship between modernity and Islamic revivalism. Using in-depth interviews and participant observation techniques this study is an ethnography of the Tablighi Jamaat (Preaching Party), a transnational Islamic revivalist movement active in Sydney. It also seeks to locate the Tablighi Jamaat in the spectrum of Australian Islam. The principal argument of the thesis is that contemporary Islamic revivalism is a defensive reaction to modernity. Contrary to popular belief it neither constitutes an antimodernity nor does it seek to destroy modernity. Rather, it highlights that Muslims as adherents to a revealed tradition - Islam - are in a serious state of crisis. They are confronted with both material crisis and the threat of losing their faith and identity in modernity. Through a study of the Tablighi Jamaat the thesis argues that contemporary Islamic revivalism is, therefore, an attempt to rescue Muslims from their modern malaise through selective ...

Intro -- Acknowledgements -- Contents -- Maps -- 1 Introduction -- 1.1 Background to the Study -- 1.1.1 The Tablighi Jamaat -- 1.2 Why Research on the Tablighi Jamaat? -- 1.2.1 Previous Studies: General -- 1.2.2 Previous Studies: Bangladesh and the UK -- References -- 2 Accessing the Tablighi Jamaat -- 2.1 Introduction -- 2.2 Why Ethnographic Research? -- 2.3 Multi Sited Ethnography: Field, Site, and Location -- 2.3.1 What Is Multi Sited Ethnography? -- 2.4 Introduction to the Field: Bangladesh and the UK -- 2.5 The Challenges of Accessing the Tablighi Jamaat -- 2.6 Conclusion -- References -- Bangladesh -- 3 Islamic Reforms in Bangladesh -- 3.1 Introduction -- 3.2 Islamisation in Bengal -- 3.3 Bengal Muslim Under Reform Movements -- 3.4 Bangladesh and Islam -- 3.5 The Tablighi Jamaat and Dawah -- 3.6 The Six Points of the Tablighi Jamaat -- 3.7 Conclusion -- References -- 4 Undertaking a Chilla: Becoming a Tablighi Follower -- 4.1 Getting into Dawah -- 4.2 Finding a Chilla Group -- 4.3 Chilla in Nageswary -- 4.4 A Day at the Roy Ganj Mosque -- 4.5 Learning by Doing -- 4.5.1 Tashkili Gasht: The Case of Hasan Ali and Shukur Ali -- 4.5.2 Ta'leem and Mujakkera -- 4.5.3 The Umumi Gasht -- 4.5.4 Religious Talk After Magrib Prayer (Magrib Bad Boyan) -- Reference -- 5 Spiritual Journey Within the Tablighi Jamaat -- 5.1 Introduction -- 5.2 Social Implication of Dawah: Participation in Chilla -- 5.2.1 Status, Authority, and Religious Empowerment -- 5.2.2 Mosque Based Activities and Social Entrepreneurs -- 5.2.3 Transformation, Communitas and Chilla -- 5.3 Conclusion -- References -- 6 Bishwa Ijtema as a New Form of Islamic Pilgrimage -- 6.1 Introduction -- 6.2 The Ijtema of the Tablighi Jamaat -- 6.3 The Bishwa Ijtema -- 6.4 The Ijtema and the Hajj: Comparison -- 6.5 The Ijtema and Visiting Shrines: Comparison

Compares two Islamic revivalist movements in South Asia, the Jamaat-i-Islami & the Tablighi Jamaat, with different strategies for Islamic revival. The emergence, growth, ideologies, & organization of each group & their bases of support are described. The highly organized, hierarchical Jamaat-i-Islami has more political goals, ie, establishing an Islamist state, while the apolitical Tablighi Jamaat seeks to reform & uplift the individual. The Jamaat-i-Islami is seen as a neofundamentalist movement with complementary political-ideological & cultural-religious elements & little electoral success. The Tablighi Jamaat is presented as a truly international Islamic movement that has mobilized large numbers of Muslims & better connected them to Islamic religious institutions & orthodox teachings. The impact of their contrasting positions on social, cultural, economic, & political issues faced by Muslims in South Asia is assessed. It is concluded that both movements have attempted to deal with the modern world by selecting pieces of the past to strengthen current Islam. 3 Tables, Bibliog. T. Arnold

The article aims to understand the phenomena of practicing madhhab in the Tablighi Jamaat (TJ) community in Southeast Asia, particularly in Thailand, Malaysia, and Indonesia. The article also investigates the madhhab negotiation between TJ members and local people where the dawah occurs in a specific context. The article also looks at changes in religious educational program developed by TJ members that tend to be informal religious education. The majority of informal religious education surrounding TJ communities is tahfiz school (memorizing the Quran). TJ members are more interested in sending their children to tahfiz school than informal school and later become Islamic priests (kyai). They are not interested to semade their children take the university level. Besides, the article also concerns exploring another role of TJ in a socio-political context where they become facilitators to overcome the Pattani Muslim conflict with the Thai government. This research was conducted for a year in 2017-2018 (March 2017-April 2018) in three countries using ethnography approach during the process of collecting data by directly involved in Tablighi Jamaat activities. The mothed of collecting data used in this research was qualitative with observative participative technique, deep interview, and documentation. The result of the research shows that Jamaah Tabligh was successful negotiating the madhhab they believe to Muslim community with different Islamic point of view. Moreover, the shifting of education orientation was emerging in TJ community, the focus was on religious exegesis without paying attention on another aspect of education for their children. Parents of TJ have pride to be called a father of a hafiz than a doctor. Another finding was Jamaah Tablig have prominent role as a reconciliatory in Pattani, South Thailand that they earned trust from Thailand Government. Amid the deadlock of reconciliation of local Muslim who want to separate from the state of Thailand with regression that created violence, bombing and ...