Teena Purohit
Biographic Data
| ID | 1266328 |
|---|---|
| NAME | Teena Purohit |
| GIVEN NAMES | Teena |
| FAMILY NAME | Purohit |
| SIGNATURE | PUROHIT T |
| AFFILIATIONS | Bay State College |
| VERIFIED | No |
| TOTAL WORKS | 5 |
| TOTAL CITATIONS | 3 |
| WORKS AS AUTHOR | 5 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 2007 |
| LATEST PUBLICATION YEAR | 2016 |
| H-INDEX | 1 |
Muhammad Iqbal, Mirza Ghulam Ahmad, and the Accusation of Heresy
Purohit's essay discusses the polemical writings of Muhammad Iqbal (1877–1938) against Mirza Ghulam Ahmad (1835–1908), the founder of the Ahmadi movement. Mirza Ghulam Ahmad's vision of Islam was in many ways similar to Iqbal's: both figures were modernist and promoted renewal and reform through the idea of Muslim unity. However, Mirza Ghulam Ahmad's religious authority was charismatic: he was not only recognized as a mujaddid (renewer) but also …
Muhammad Iqbal on Muslim Orthodoxy and Transgression
In 1934, Muhammad Iqbal (1877–1938) wrote “Qadianis and Orthodox Muslims” in which he made the case that Ahmadis ought to declare themselves a separate community from Indian Muslims. One year later, Nehru responded to Iqbal through a series of pieces in the Modern Review of Calcutta , calling into question Iqbal's presuppositions about religion. Iqbal thereafter responded with “Islam and Ahmadism” in 1935, in which he formulated an extensive posi…
The Aga Khan Case
An overwhelmingly Arab-centric perspective dominates the West's understanding of Islam and leads to a view of this religion as exclusively Middle Eastern and monolithic. Teena Purohit presses for a reorientation that would conceptualize Islam instead as a heterogeneous religion that has found a variety of expressions in local contexts throughout history. The story she tells of an Ismaili community in colonial India illustrates how much more compl…
Identity Politics Revisited
This paper analyzes the political project of secular Islam as outlined by the Indian political and religious leader, Muhammad Shah-also known as Aga Khan III (1877-1957). As first president of the All India Muslim League, Muhammad Shah facilitated the installation of separate electorates for Muslims as well as the call for Partition. The reformist notion of Islam he invoked for this separatist programme was informed by the secular and modernizing…
Reading Global Islam Through Messianic Renewal in Dasavatār
In the Aga Khan Case of 1866, the Bombay High Court's redefinition of a caste group of khojas as ‘Ismaili’ resulted in the institution of a uniform religious identity that undermined the pluralistic character of Islamic practices in South Asia. The colonial court's monolithic understanding of khoja identity as ‘Ismaili’ has continued to influence the community's self-understanding to the present day. In this paper, I question this dominant narrat…
Muhammad Iqbal, Mirza Ghulam Ahmad, and the Accusation of Heresy
Purohit's essay discusses the polemical writings of Muhammad Iqbal (1877–1938) against Mirza Ghulam Ahmad (1835–1908), the founder of the Ahmadi movement. Mirza Ghulam Ahmad's vision of Islam was in many ways similar to Iqbal's: both figures were modernist and promoted renewal and reform through the idea of Muslim unity. However, Mirza Ghulam Ahmad's religious authority was charismatic: he was not only recognized as a mujaddid (renewer) but also …
Identity Politics Revisited
This paper analyzes the political project of secular Islam as outlined by the Indian political and religious leader, Muhammad Shah-also known as Aga Khan III (1877-1957). As first president of the All India Muslim League, Muhammad Shah facilitated the installation of separate electorates for Muslims as well as the call for Partition. The reformist notion of Islam he invoked for this separatist programme was informed by the secular and modernizing…
Reading Global Islam Through Messianic Renewal in Dasavatār
In the Aga Khan Case of 1866, the Bombay High Court's redefinition of a caste group of khojas as ‘Ismaili’ resulted in the institution of a uniform religious identity that undermined the pluralistic character of Islamic practices in South Asia. The colonial court's monolithic understanding of khoja identity as ‘Ismaili’ has continued to influence the community's self-understanding to the present day. In this paper, I question this dominant narrat…
Identity Politics Revisited
This paper analyzes the political project of secular Islam as outlined by the Indian political and religious leader, Muhammad Shah-also known as Aga Khan III (1877-1957). As first president of the All India Muslim League, Muhammad Shah facilitated the installation of separate electorates for Muslims as well as the call for Partition. The reformist notion of Islam he invoked for this separatist programme was informed by the secular and modernizing…
The Aga Khan Case
An overwhelmingly Arab-centric perspective dominates the West's understanding of Islam and leads to a view of this religion as exclusively Middle Eastern and monolithic. Teena Purohit presses for a reorientation that would conceptualize Islam instead as a heterogeneous religion that has found a variety of expressions in local contexts throughout history. The story she tells of an Ismaili community in colonial India illustrates how much more compl…
Muhammad Iqbal on Muslim Orthodoxy and Transgression
In 1934, Muhammad Iqbal (1877–1938) wrote “Qadianis and Orthodox Muslims” in which he made the case that Ahmadis ought to declare themselves a separate community from Indian Muslims. One year later, Nehru responded to Iqbal through a series of pieces in the Modern Review of Calcutta , calling into question Iqbal's presuppositions about religion. Iqbal thereafter responded with “Islam and Ahmadism” in 1935, in which he formulated an extensive posi…
Muhammad Iqbal, Mirza Ghulam Ahmad, and the Accusation of Heresy
Purohit's essay discusses the polemical writings of Muhammad Iqbal (1877–1938) against Mirza Ghulam Ahmad (1835–1908), the founder of the Ahmadi movement. Mirza Ghulam Ahmad's vision of Islam was in many ways similar to Iqbal's: both figures were modernist and promoted renewal and reform through the idea of Muslim unity. However, Mirza Ghulam Ahmad's religious authority was charismatic: he was not only recognized as a mujaddid (renewer) but also …
Islam (5 works) · Philosophy (5 works) · Religious studies (5 works) · Theology (5 works) · Islamic Studies and History (4 works) · Sociology (4 works) · Aesthetics (3 works) · Law (3 works) · Law (3 works) · Philosophy (3 works)