Within Muslim communities, the ‘ulama are considered the most crucial corporate social agency that drives the ideological and spiritual energy to the members of the society who find religious teachings necessary for their individual and social, if not always political, lives. However, when the ‘ulama of Bangladesh gathered under the umbrella platform of Hefazat-e-Islam (HI) in 2010, agitated by the numerous upheavals of the government’s policies (which they argued were contrary to the teachings of the Qur’ān and Sunna), scholars and members of the civil society often dubbed them as regressive, reactionary, and insensitive to modern changes. While anthropologists have challenged this dichotomy, this article aims to understand the HI ‘ulama’s views on modern changes and how the ‘ulama safeguard the traditional integrity in legal, educational, and gender aspects within the domain of the Bangladeshi state mechanism. Based on anthropological notions of tradition and piety, this article argues that the ‘ulama’s position on education, woman, and legal questions is neither monolithic nor static; rather there is always discussion, debate, and dynamism within the ‘ulama itself.

中文翻译：

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现代“捍卫伊斯兰教”：孟加拉国的政治、虔诚和 Hefazat-e-Islami 'ulama

在穆斯林社区内，“乌拉玛”被认为是最重要的企业社会机构，它为社会成员提供意识形态和精神能量，他们认为宗教教义对于他们的个人和社会生活（如果不总是政治生活）是必要的。然而，当孟加拉国的乌拉玛于 2010 年在 Hefazat-e-Islam (HI) 的保护伞平台下聚集时，由于政府政策的众多动荡（他们认为这与古兰经和逊纳派的教义相悖）而感到不安。 )，学者和公民社会成员经常称他们为倒退、反动和对现代变化不敏感。虽然人类学家对这种二分法提出了挑战，但本文旨在了解 HI 乌拉玛对现代变革的看法，以及乌拉玛如何在法律、教育、孟加拉国国家机制领域内的性别问题。本文基于传统和虔诚的人类学概念，认为“乌拉玛”在教育、妇女和法律问题上的立场既不是单一的，也不是静态的；相反，“乌拉玛”内部总是存在讨论、辩论和活力。