The Ulama in Contemporary Islam

The Ulama in Contemporary Islam: Custodians of Change is a book by Muhammad Qasim Zaman, a professor at Princeton University. Published in 2002 by Princeton University Press under the series titled Princeton Studies in Muslim Politics, this academic work examines the ulama of South Asia, with a focus on the Deobandis. Zaman explores their understanding of Islamic tradition, their role as interpreters of Islamic law, their impact on and involvement in political Islam, and their role in sectarian conflicts within the Indian Subcontinent. Widely recognized for its innovative approach, this work marks the first comparative study on Muslim Ulama. Zaman's primary lens is on the Deobandi Ulama in Pakistan, with a peripheral look at their counterparts in India during the nineteenth and twentieth centuries. Inspired by Barbara D. Metcalf's Islamic Revival in British India, where Metcalf navigates the origins of the Deobandi movement, Zaman extends the narrative by exploring their maneuvers, expressions, contested engagements, and defense of religious authority through an array of discursive and non-discursive avenues.

Comprising an introduction, six chapters, and an epilogue, this project aims to illuminate a distinctive influence within contemporary Muslim religio-political movements—the classically trained ulama, diverging notably from both modernist Islam and Islamism. Regardless of alignment with traditional Islamic interpretations, Muslim leaders and the public shape their identities in relation to the tradition, actively engaging with the custodians of that heritage. Zaman explains how the ulama effectively assert this tradition and their role as its custodians, using various tools, including fatwas, scholarly literary genres, and educational reform.

The study examines the repercussions of this involvement on the ulama themselves. Avoiding an exhaustive exploration of the normative function of an 'alim or an itemization of diverse roles in Islamic society, the narrative adopts an international comparative lens, with a particular focus on the discourse surrounding Abul Hasan Ali Hasani Nadwi. Zaman challenges the notion that the ulama constitute a monolithic entity rigidly adhering to antiquated tradition; instead, they exhibit adaptive and nuanced understandings of the modern state and their evolving position within it. The book contends that a profound understanding of the Muslim public sphere necessitates a meticulous examination of the ulama.

Content
The opening section delves into tradition, exploring the religious essence upheld, interpreted, and advocated by the Ulama. The first chapter explores the ulama's discourse on Islamic law during the British colonial era and their dynamic clash with colonial authorities concerning the interpretation of Sharia. The 'ulama' assert their authority, thwarting British endeavors to formalize Islamic law, solidifying their dominance, and allowing adaptability for future shifts.

The next section immerses readers in extensive commentary literature where the 'ulama' deeply engage. Zaman underscores that this body of literature fortifies connections among 'ulama' and adapts to evolving political and legal landscapes. The third segment scrutinizes the ulama's authority through the institutional lens of madrasas, shedding light on reform initiatives and a renewed conception of religion as a distinct social sphere.

The fourth chapter, "Conceptions of the Islamic State," delves into the ulama's nuanced understanding of their role in political Islam. Debates over the implementation of Islamic law, particularly the choice between codification and ijtihad, unveil schisms among the ulama. While codification may appeal to ruling powers and modernists, it poses a nuanced challenge to the 'ulama's dominance and adaptability in response to changing circumstances.

The subsequent segment investigates the radicalization of Sunni and Shi'ah identities in Pakistan, underscoring the multifaceted roles played by ulama'on both fronts. Zaman identifies structural parallels between the communities, emphasizing the establishment of distinct militant entities subtly endorsed by established ulama involved in sectarian conflicts. The section also accentuates the prolonged influence of Sunni Deobandis through sectarian mobilization.

The sixth part offers a comparative analysis of contemporary religiopolitical activism among the 'ulama' and its correlation to Islamism. Zaman discerns disparities in the experiences of Al-Azhar, the Pakistani madrasah system, and Saudi Arabian 'ulama.' The 'ulama' in Saudi Arabia wield authority grounded in state ideology, contrasting with the relatively decentralized madrasah system in Pakistan. The ulama in Pakistan strategically fortify their dominance, occasionally aligning with or challenging both the state and Islamists.

Limitation
Sean L. Yom underscored some shortcomings in the work. The pronounced focus on Pakistan creates a more confined impression of a country study, lacking a truly comprehensive comparative approach with only a few cases and attached theoretical discussions. To enhance the depth of the analysis, allocating a few pages to other countries, particularly populous ones like Indonesia, could enrich the narrative. Zaman simplifies complex debates for conceptual clarity but bypasses vital inquiries, such as the overall trajectory of the ulama's authority – whether it has expanded or waned. The book tends towards descriptive passages on form and function, avoiding potentially more insightful but contentious points of interpretive inquiry. As noted by A. Rashied Omar, the book primarily caters to an academic audience, with non-specialists potentially grappling with the use of technical terms and nuanced discourse. While the language maintains clarity, the author has a tendency to compress too many ideas into a single sentence.

Reception
Scholars widely acknowledge this book for its adept analysis of the modern ulama, nuanced perspective on Islamist movements, and transformative impact on the understanding of Muslim religious authority in contemporary societies. Richard McGregor's acclaim focuses on skillfully situating the modern ulama in the contentious debates surrounding Islamist movements, providing a nuanced perspective that reshapes power dynamics. Peter Mandaville lauds the book's scholarly depth, dispelling prevailing misperceptions about the religious class and madrasa education. Sean L. Yom underscores its indispensable nature in comparative religious and political studies, emphasizing the ulama's pivotal role in shaping contemporary Muslim politics. John Obert Voll contributes a persuasive analysis, documenting the ulama's enduring significance in modern Muslim societies, particularly in South Asia. Hina Azam appreciates the accessible writing style that bridges the gap between specialists and nonspecialists. Arshad Alam underscores the book's paramount role in unmasking the ulama's intricate function, contributing significantly to a comprehensive understanding of Muslim religious authority. A. Rashied Omar commends the author's enrichment of the study by incorporating insights from modern scholarship and primary Urdu and Arabic texts, filling a critical void in contemporary Islam research. Shahzad Bashir acknowledges the book's success in revealing the dynamic intellectual world of the ulama, often overshadowed in studies on modern Muslim societies. Mohammad Talib recognizes its pivotal contribution, providing a substantial body of information and argument that acts as a catalyst for further research on the underexamined theme of ulama and madrasas in society and history. Patrick D. Gaffney highlights the author's exceptional skill in constructing arguments, leveraging a rich mix of examples and well-referenced documentation to enhance the book's credibility. The Daily Star's evaluation solidifies its exceptional status, recognizing the book as an outstanding study in the history of the Ulama and positioning it as a transformative force in the expansive field of Islamic studies.