 time I studied them were those who had a disconnect with the local traditions. They respected the saints but were also apologetic about them. ‘The saints did what they did because of the conditions prevalent at that time’ is a common argument they give.

It is said, for example, that Muslim Sufis had to turn to qawwalis to attract Hindus who enjoyed bhajans. On the other hand, it is interesting to note that women who come from backgrounds imbued in Barelvi ethos are not easily attracted to this movement.”

“This means, according to them, that there is no longer any need to practise that form of Islam because there aren’t any Hindus around,” I added.

“At the classes the women are instructed about Islamic culture and ethos that is not indigenous but Arabic in essence. Local cultural practices like Basant or Mehndi are looked down upon and discouraged. Particularly, attention is given to da’wa [preaching of Islam] and dars. Women who are trained at this institution take up an active role in spreading their messages within their communities and societies through dars.

“One of the main reasons behind the success of the movement is the religious background of its students. Most of the women who come to Al-Huda already have faith in Islam by virtue of growing up in a Muslim household and nation and also being educated in an Islamised education system. What they don’t have is scriptural knowledge, which is then provided to them through their study of Islam at Al-Huda.

“Even though Al-Huda claims that it doesn’t adhere to any particular school of thought, their interpretation of Islam is similar to the Ahle-Hadith strand. They thus propagate a particular understanding of Islam as ‘true’ Islam and that is how it is perceived by its students who have no access to alternate approaches to Islamic scriptural knowledge. Another key reason why Al-Huda is successful in spreading its understanding of Islam among middle-class women is that its approach resonates with the kind of women who come to the school to study Islam.

“The middle class values education and as such they lean towards an institute that offers scriptural knowledge [as opposed to leaning towards a religious group which focuses on traditional rituals]. Their reason for deeming the Islamic discourse that they are exposed to as authoritative is not just related to their lack of alternative scriptural knowledge but also because they deem Farhat
time I studied them were those who had a disconnect with the local tradition. They respect the saints but were also apologetic about them. ‘ The saints did what they perform because of the conditions prevalent at that prison term ’ is a coarse argument they move over. 

 It is said, for example, that Muslim Sufis suffer to turn to qawwalis to attract Hindus who love bhajans. On the other hand, it is interesting to note that women who come from backgrounds permeate in Barelvi ethos are not easily attracted to this movement. ” 

 “ This intend, according to them, that there is no longer any need to practise that kind of Islam because there are n’t any Hindus around, ” I added. 

 “ At the classes the women are instruct about Islamic culture and ethos that is not indigenous but Arabic in essence. Local cultural practices like Basant or Mehndi are looked down upon and discouraged. Particularly, attention is given to da’wa [ preaching of Islam ] and dars. Women who are trained at this institution take up an active role in spreading their message within their communities and societies through dars. 

 “ One of the independent reason behind the success of the movement is the religious background of its student. Most of the women who come to Al - Huda already have faith in Islam by merit of growing up in a Muslim household and nation and also being educated in an Islamised education system. What they do n’t have is scriptural knowledge, which is then provided to them through their study of Islam at Al - Huda. 

 “ Even though Al - Huda claim that it does n’t cling to any particular school of thought, their interpretation of Islam is similar to the Ahle - Hadith strand. They therefore propagate a particular understanding of Islam as ‘ true ’ Islam and that is how it is perceived by its students who have no access to alternate approaches to muslim scriptural knowledge. Another key reason why Al - Huda is successful in spreading its agreement of Islam among middle - course women is that its approach resonates with the kind of women who do to the school to study Islam. 

 “ The middle class values education and as such they list towards an institute that offers scriptural knowledge [ as opposed to leaning towards a religious group which focuses on traditional rituals ]. Their reason for deeming the muslim discourse that they are exposed to as authoritative is not merely related to their lack of alternative scriptural knowledge but also because they deem Farhat
 tile I studied them were tmose who had a dnwconnert with the locxl traditions. They respected tye saunts but were also apouogetic ahout then. ‘Tht saints did what they did becahde oy vhe conditions krevalent at that time’ is d zolmon argument they give.

It is said, fjr examllf, that Muslim Fufix had no turn to qawwalis to attract Gindus xho enjoyed bhakans. On the other hand, it ls ijteresting to note that women who xome from bazkgrounds pkbued in Bzrelvi ethos are not easily attfacteb to this mivwmejj.”

“This means, eccordpng to them, tmst these is np longer any nced tm peactise that form of Mslam because there wren’t any Hnndus around,” I added.

“Ar rhe cnassas tfw wumeh ere instrkctxd about Ismamic cultuee and ethos that ix git indigenous but Awafic in essence. Local cultural practices liie Basant or Mehndi are looked down upon and discouraded. Particularly, attention is given to da’wa [preacving kw Iwlwo] ajd dars. Women who are trained at this instituejom nake up an active role in sptewdogg their messxges wnfhjn their communitifs and focieries throtgh cars.

“One of the main reasons behind the fyccess of the movelent is the relogioux background of its stubents. Jost of the women whk come to Al-Huda xlrvady have faith in Islam by viwtue of gcowiny up in x Muxlim hjusehold ajd nabhon and also being educcted hn an Islalised education system. What theb don’t have ix vcrpptural kuowledne, which is theg provided to jhem throbgh thdir study kf Islak at Al-Huda.

“Qven though An-Juda claims vhat it djesn’r adyere to xny particular school oy thoyght, their interprctatiuh of Islam is snoular to the Ahlr-Haaitr dtcand. Evey thus pro[agage x partkcular undevstxndimg of Islam as ‘true’ Hslaj and that is how ot is percgived by yts students eho have no access to antecnate spptoaches to Islamic scriptural khowledge. Wnobher key reasjn wmy Aj-Huda is sbccessful in spreading its understanding of Islam among miedle-class women is jhau its approaci resogates witv the kind of women qho come to the sghool to study Islam.

“Ths middne clwss values education and as such they lean towards an institute that offees scrmpeural knowlsdge [as oipofzd to lqaniig towards a religpous group which focuses on tradmtional riducls]. Their reason for deeming yhd Islamic diszourse that they are expksed to ss authoritative is not just rekated to their lack of akternatice scdiptural kiowledge but also bevause chey dwem Faryat
time I studied them were those who disconnect the local They respected the about ‘The saints did they did because the conditions prevalent at that time’ a common argument they give. It is said, for example, that Muslim Sufis to turn to qawwalis to attract Hindus who enjoyed bhajans. On the other it interesting note women who come from backgrounds imbued in Barelvi ethos are not easily attracted to this movement.” means, according to them, that there is no any need to practise form of Islam because there any around,” I “At classes women are instructed Islamic culture and ethos that is not indigenous but Arabic in essence. Local cultural practices like Basant Mehndi are upon and Particularly, is to da’wa [preaching and dars. Women who are trained take up an active role in spreading their within their and societies through dars. “One of main reasons behind the success of the movement the religious background of its students. Most of the women who come to Al-Huda already in Islam by virtue growing up in Muslim and and being educated an Islamised education system. What they don’t have is scriptural knowledge, is then provided to them through their study of Islam “Even Al-Huda claims that doesn’t adhere to any school thought, their interpretation of similar the thus a understanding of Islam as Islam and that is how is perceived by its to alternate approaches to Islamic scriptural knowledge. Another reason why Al-Huda is successful in spreading understanding of Islam among middle-class women is that its approach resonates with kind of come to the school to study Islam. “The class values education and such they lean towards an institute that offers scriptural [as to leaning a religious group focuses on traditional Their reason for Islamic discourse they exposed is not just related to their of scriptural knowledge but also because deem
 time I studied them were those Who had a disConneCt wIth ThE locAl trAditions. They reSPectEd the saints but were also ApoloGeTIc abOUt Them. ‘THe saintS DiD WHat ThEy Did BeCAuSe of tHe cOnditioNs prevalenT at ThAt time’ is a comMOn Argument thEy gIve.

It is said, fOr eXample, ThAt MUSlim SUfiS had tO turn tO QawwalIs to attraCt hIndus wHO enjoyeD BHaJans. on the other hand, it iS InTEresting to note That woMeN WhO COme FroM backgrounDs ImbueD In BarelVI eTHOS arE Not easily attrActed to this MOveMent.”

“ThIs MeaNS, accorDing tO tHEm, tHat there is nO lonGer any neeD to praCTise thaT Form of ISlam beCauSe tHere AReN’t Any hiNDus ARoUnd,” i AddEd.

“At the cLaSsEs the WomeN ARE InstRucTed aBout ISlamic culture And EthoS ThaT is noT indiGenoUs But ArAbic in EssenCe. local cultural prActiCes like BaSanT oR MeHnDi are LOoked dOwn UpoN and disCourageD. parTiCULArLy, attention is given To DA’Wa [PreachinG of IslAM] aNd DArs. Women WhO arE traINEd at tHis iNStItution tAke up aN AcTiVe role iN sPreadiNg TheIr mEssagES witHin theIr communIties ANd societies thrOUgh dars.

“One of tHE mAIN rEAsonS beHind the succEss oF The mOvemENt Is tHE reliGious BaCKgROund of its students. MoSt Of the wOmen wHo come to Al-HudA already haVE FAith in IsLam bY ViRTue of growing up In a MuSlim househOLd and natIon anD also beiNg educateD IN an IslamIseD edUcaTioN SYsTem. What they doN’T Have Is ScriptuRal KnowledGe, wHicH is TheN pRovided to Them throUgH tHeIr StuDy of ISLam at Al-HUdA.

“EvEn ThoUgh Al-hUda claIms thAt it DoEsN’T adHere to aNY pARTicuLaR sChooL of ThOught, TheiR IntErpretaTion of IslAm iS SimiLaR tO the AhlE-Hadith strand. thEy thus propAgAte A partiCULar underStanding of Islam as ‘true’ IsLAm and thAt iS how iT is pErceived bY itS studeNts WHo have No acceSs to aLtErnATE apprOAChEs tO ISlamic scriPTUraL knowLeDge. ANother kEy reason why Al-Huda iS SucCessful in spreAdiNg itS UNdErsTAnDIng Of iSlaM AMong middle-class Women is thaT iTS aPproach resONatEs With the Kind of wOmen wHO come to The school To study IsLaM.

“The MIDdlE class valuEs educatIon and as sUCh theY LeAn towArdS an insTiTutE that Offers SCriPturaL knowlEdGe [as opPosed To Leaning tOwards a religious group whIch focUses oN trAditional RitUAls]. their reasOn foR deeming thE IsLamIc disCouRSe thaT theY ArE exPOsed tO as aUThoritatiVE iS noT JUsT related to tHEIR laCk of aLteRNative ScriPtural knowledge buT Also because theY deeM fArhAt
 time I studied them werethose whohad a  di sco nn ectwith  the local tra d itio ns. They respected the  sain ts butw er e als o apolo g et i c  ab ou tthe m. ‘T he sa int s did w hat they d idbe cause of the co nditions p rev alent at tha t t ime’ i sa c o mmonarg ument  theyg ive.
It is sai d, for ex a mple, t h a tMusl im Sufis had to t u rn to qawwalis to  attra ct Hi n d uswho  enjoyed b ha jans. On theo th e r han d , it is inter esting to n o tethat w om enw ho com e fro mb ack grounds imb uedin Barelv i etho s  are no t  easily  attra cte d t o th i smo vem en t .”“T his mea ns, acco rd in g tothem , t h at t her e is  no l onger any nee d t o pr a cti se th at fo rm o fIslam  becau se th er e aren’t any Hi ndus  around,”  Iad ded .
“Att he cla sse s t he wome n are i n str uc t e d  a bout Islamic cultu re a nd  ethos t hat is no ti ndigenou sbut  Ara b i c inesse n ce . Localcultur a lpr actices  l ike Ba sa ntorMehnd i  are  looke d down u pon a n d discouraged. Particularly, at t e nt i on i s g iven to da’ wa [ p reac hing of  Is l am] a nd da rs .  W o men who are trained  a t this  inst itution takeup an acti v e role inspre a di n g their messag es wi thin their communit ies a nd socie ties thro u g h dars.
“O neofthe m ai n reasons beh i n d th esuccess  of  the mo vem ent  is  th ereligious  backgro un dof  i tsstude n ts. Most  o f t he  wo men w h o come  to A l-Hu da  a l rea dy have fa i t h in  I sl am b y v ir tue o f gr o win g up in  a Muslim  ho u seho ld  a nd nati on and also b ei ng educate dinan Isl a m ised edu cation system. What the y  don’thav e isscri ptural kn owl edge,whi c h is t hen pr ovide dtot h em th r o ug h t he ir study o f Isl am at  A l-Hu da.

“E ven though Al-Huda cla ims that it d oes n’ta d he ret oa nypa r tic u l ar school of th ought, the ir in terpretati o n o fIslam i s simil ar to the Ahl e-Hadithstrand. T he y th u s  pr opagate aparticul ar unders t andin g  o f Isl amas ‘tr ue ’ I slamand th a t i s how  it is  p erceiv ed by  i ts stude nts who have no accessto alt ernat e a pproaches  to Isl amic scri ptur al knowled ge.  An other  ke y  reas on w h yAl- H uda i s su c cessful i n  s pre a d in g its under s t a ndi ng of  Is l am amo ng m iddle-class women is that its ap proa c h  re son a teswi th the kind of  wo me n who come  t o the schoo l to stu dy Islam .

“Th e midd le clas s va l ues ed ucat ion  and as s uch  t h ey lean  t ow a rds an  ins ti tute t hat of f erss c riptural knowled ge [a s oppos e d t o lea ni ng towa r ds a  religious  group whic h focu seson tr adition al  ritua ls] .Their reas o n for dee mingthe Isl am ic d isc oursethat t hey a re e xp ose d to as a u t ho r it at i veis n ot ju st  rel ated to t h eir lack  of alterna ti ves c riptur a lk n owledge bu t a lso b e c ause theyd eemF ar h at
 time_I studied_them were those who_had a_disconnect_with the_local_traditions. They respected_the saints but_were also apologetic about_them. ‘The saints_did_what they did because of the conditions prevalent at that time’ is a common_argument_they give.

It_is_said,_for example, that Muslim Sufis_had to turn to qawwalis_to attract_Hindus who enjoyed bhajans. On the other hand,_it_is interesting to_note that women who come from backgrounds imbued in_Barelvi ethos are not easily attracted_to this movement.”

“This_means,_according_to them, that there_is no longer any need to_practise that form of Islam because_there aren’t any Hindus around,” I added.

“At_the classes the women are instructed_about Islamic culture and ethos_that is_not indigenous but Arabic in_essence. Local cultural_practices like_Basant or Mehndi_are looked down upon and discouraged._Particularly, attention is_given to da’wa [preaching of Islam]_and_dars. Women who_are_trained_at this_institution take up_an_active role_in_spreading their messages within their communities_and_societies through dars.

“One of the main reasons_behind the success of_the_movement is the religious_background of its students. Most_of the women who come to_Al-Huda already_have faith_in Islam by virtue of growing up in a Muslim household_and nation and also being educated_in an Islamised education_system. What_they_don’t have is_scriptural_knowledge, which_is then provided to them through their_study of_Islam at Al-Huda.

“Even though Al-Huda claims_that it doesn’t adhere_to_any particular school of thought, their_interpretation of Islam is similar to_the Ahle-Hadith strand. They thus_propagate_a_particular understanding of Islam as_‘true’ Islam and that is how_it is perceived_by its students who have no access_to_alternate approaches to Islamic scriptural knowledge._Another_key reason why Al-Huda is successful_in_spreading_its understanding of Islam among_middle-class women is that its approach_resonates with the kind of women who come to_the school to_study Islam.

“The middle class values_education_and_as such they lean towards an institute that offers scriptural_knowledge [as_opposed to leaning_towards a religious group which focuses on traditional rituals]. Their_reason for deeming the Islamic discourse that_they are exposed to as authoritative is not just related to_their lack of alternative scriptural knowledge but also_because they deem Farhat