Subsequently, it reserves four detailed chapters to present an account of the establishment, administration, financial intricacies, and the education and training of young scholars at the Deoband seminary.

It seeks to position Deoband within a historical context and accentuate its unique attributes when compared to other institutions of Indian Muslim erudition and the tapestry of various religious movements.

Metcalf references original sources, including Darul Uloom's annual reports, providing evidence for the balance between tradition and reform in the Deobandis' approach.

This shift is evident in discussions about attempts to subordinate the seminary to local interests and the character of religious teachings at Deoband, emphasizing Hadith and Hanafi law complemented by Sufi spirituality without Pir worship.

[9][10] Amedeo Maiello observes a shift in focus from modernist advocates in previous studies to Metcalf's emphasis on the response of Islamic scholars to the social and cultural disorientation of their time.

[13] William R. Roff sees it as a significant work of historical and cultural analysis, describing it as a valuable addition to studies of Islam and society in the modern world.

[15] Yohanan Friedmann acknowledges the book's provision of fresh material as a substantial contribution to knowledge about a crucial religious movement in modern Muslim India.

[17] Amedeo Maiello praises Metcalf's adept use of original sources, including school records and unpublished material, viewing the book as a much-needed study in modern Muslim Indian history.

While Metcalf delves into the origins of the Deobandi movement, Zaman scrutinizes their approach in strategizing, articulating, contesting, and safeguarding their religious authority through a range of discursive and nondiscursive means.