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Authority, Knowledge and Practice in Unani Tibb in India, C. 1890
Authority, Knowledge and Practice in UnaniTibb in India, c. 1890 -1930 Guy Nicolas Anthony Attewell Dissertation submitted in partial fulfilment for the degree of Doctor of Philosophy, School of Oriental and African Studies, University of London ProQuest Number: 10673235 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673235 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract This thesis breaks away from the prevailing notion of unanitibb as a ‘system’ of medicine by drawing attention to some key arenas in which unani practice was reinvented in the early twentieth century. Specialist and non-specialist media have projected unani tibb as a seamless continuation of Galenic and later West Asian ‘Islamic’ elaborations. In this thesis unani Jibb in early twentieth-century India is understood as a loosely conjoined set of healing practices which all drew, to various extents, on the understanding of the body as a site for the interplay of elemental forces, processes and fluids (humours). The thesis shows that in early twentieth-century unani ///)/; the boundaries between humoral, moral, religious and biomedical ideas were porous, fracturing the realities of unani practice beyond interpretations of suffering derived from a solely humoral perspective. -
Developing Green Concept in Kurdistan Region-Iraq
GIP in Developing Countries; Developing Green Concept in Kurdistan Region-Iraq Universität Stuttgart Master’s Thesis Green Infrastructure Planning in Developing Countries; Developing Green Concept in Kurdistan Region-Iraq Author Mohamed Sawsan Date of Submission JANUARY 4th, 2011 Author Elke M. Schneider Masterstudiengang Infrastructure Planning Master’s Program Infrastructure Planning GIP in Developing Countries; Developing Green Concept in Kurdistan Region-Iraq Universität Stuttgart Master’s Thesis Green Infrastructure Planning in Developing Countries; Developing Green Concept in Kurdistan Region-Iraq Author Mohamed Sawsan Date of Submission JANUARY 4th, 2011 Submitted to: Prof. Dr.-Ing. Stefan Siedentop Institut für Raumordnung und Entwicklungsplanung Institute of Regional Development Planning Dr.rer.nat. Hans-Georg Schwarz-v.Raumer Institut für Landschaftsplanung und Ökologie Institute for Landscape Planning and Ecology Universität Stuttgart - Master’s Program Infrastructure Planning Pfaffenwaldring 7, 70569 Stuttgart – Germany GIP in Developing Countries; Developing Green Concept in Kurdistan Region-Iraq Erklärung des Autors Hiermit erkläre ich, dass ich die vorliegende Arbeit selbständig verfasst und keine anderen als die angegebenen Hilfsmittel verwendet habe. Author’s Statement I hereby certify that I have prepared this Master’s Thesis independently, and that only those sources, aides and advisors that are duly noted herein have been used and / or consulted. Date: 04. 01. 2011 Name: Mohamed Ahmed Sawsan Signature: _________________________________________________ -
Manchester Muslims: the Developing Role of Mosques, Imams and Committees with Particular Reference to Barelwi Sunnis and UKIM
Durham E-Theses Manchester Muslims: The developing role of mosques, imams and committees with particular reference to Barelwi Sunnis and UKIM. AHMED, FIAZ How to cite: AHMED, FIAZ (2014) Manchester Muslims: The developing role of mosques, imams and committees with particular reference to Barelwi Sunnis and UKIM., Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/10724/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 DURHAM UNIVERSITY DEPARTMENT OF ANTHROPOLOGY Manchester Muslims: The developing role of mosques, imams and committees with particular reference to Barelwi Sunnis and UKIM. Fiaz Ahmed September 2013 Thesis submitted for the degree of Doctor of Philosophy Declaration I declare that this thesis is my own work and that, to the best of my knowledge and belief it contains no material previously published or written by another person except where dueacknowledgement has been made in the text. -
Immigration and Refugee Board of Canada Page 1 of 4
Responses to Information Requests - Immigration and Refugee Board of Canada Page 1 of 4 Immigration and Refugee Board of Canada Home > Research Program > Responses to Information Requests Responses to Information Requests Responses to Information Requests (RIR) respond to focused Requests for Information that are submitted to the Research Directorate in the course of the refugee protection determination process. The database contains a seven- year archive of English and French RIRs. Earlier RIRs may be found on the UNHCR's Refworld website. Please note that some RIRs have attachments which are not electronically accessible. To obtain a PDF copy of an RIR attachment, please email the Knowledge and Information Management Unit. 16 December 2015 YEM105389.E Yemen: Information on the Bohra religious group in Yemen, including treatment of members by society and authorities (January 2015-December 2015) Research Directorate, Immigration and Refugee Board of Canada, Ottawa 1. Overview In a interview with the Research Directorate, a research fellow specialized in Yemen, and affiliated with the French National Centre for Scientific Research (Centre national de la recherche scientifique, CNRS), an interdisciplinary French public institution (CNRS 4 Dec. 2015) that employs over 11,100 researchers (ibid. July 2015), stated that [translation] "[t]he Bohras are part of an Ismaili minority in Yemen, that has been established for centuries" (research fellow 4 Dec. 2015). Sources indicate that Ismailis are a minority Shi'ite- Muslim sect in Yemen (Reuters 29 Jul. 2015; National Yemen [2015]). An article published on Scroll.in, an Indian independent news website covering political and cultural affairs (Citizen Media Network n.d.), specifies that "the Bohras trace their roots to 12th century Yemen, when the sect was created from the Tayyebi thread of Shia Muslims" (Scroll.in 9 Apr. -
Practices, the Practice of Islam the Ismailis Have a System of Seven Pillars, Or Obligatory Practices, of Is
C.T.R. Hewer: GCSE Islam, Practices, The practice of Islam, Background 3, page 1 Background article: Practices, The practice of Islam The Ismailis have a system of seven pillars, or obligatory practices, of Islam. They are: Walayah, following the teaching and example of the divinely-appointed Imams. Tahara, ritual and practical purity and cleanliness. Salat, the regular rhythm of five times per day formal prayer. Sawm, fasting during the month of Ramadan. Zakat, the circulation of a proportion of one’s surplus wealth to those in need. Hajj, the annual pilgrimage to Makka, which is obligatory on every adult Muslim once in their lifetime if they have sufficient wealth and health to perform it. Jihad, striving in the way of God. To verify the authenticity and accuracy of this document download it direct from the website: www.chrishewer.org Copyright © 2016 C.T.R. Hewer C.T.R. Hewer: GCSE Islam, Practices, The practice of Islam, Background 3, page 2 Salat, sawm, zakat and hajj are common to both Sunni and general Shi'a practice, plus jihad, which comprises also an obligatory practice for all Shi'a Muslims. Walayah is the first pillar in the Ismaili system. It is the central concept from which all the other pillars take their origin, meaning and contemporary application. It is not only to acknowledge the line of divinely-appointed Imams, which the Ismailis share with the majority of the Shi'a for the first six Imams (although the Ismailis refer to Ali as the Wasi or executor of Muhammad’s will and begin to count the Imams from Hasan onwards), until they diverge due to a dispute about the rightful Imam after Ja'far al-Sadiq {see details in “The Shi'a perspective on Islam”}, but also to follow their ongoing guidance. -
The Institute of Ismaili Studies
The Institute of Ismaili Studies “Ismailis” Medieval Islamic Civilization: An Encyclopedia Farhad Daftary Early Ismaili History In 148 AH/765 CE, on the death of Imam Ja‘far al-Sadiq, who had consolidated Imami Shi‘ism, the majority of his followers recognised his son Musa al-Kazim as their new imam. However, other Imami Shi‘i groups acknowledged the imamate of Musa’s older half-brother, Isma‘il, the eponym of the Ismalliyya, or Isma‘il’s son Muhammad. Little is known about the life and career of Muhammad ibn Isma‘il, who went into hiding, marking the initiation of the dawr al-satr, or period of concealment, in early Ismaili history which lasted until the foundation of the Fatimid state when the Ismaili imams emerged openly as Fatimid caliphs. On the death of Muhammad ibn Isma‘il, not long after 179 AH/795 CE, his followers, who were at the time evidently known as Mubarakiyya, split into two groups. A majority refused to accept his death; they recognised him as their seventh and last imam and awaited his return as the Mahdi, the restorer of justice and true Islam. A second, smaller group acknowledged Muhammad’s death and traced the imamate in his progeny. Almost nothing is known about the subsequent history of these earliest Ismaili groups until shortly after the middle of the third AH/ninth century CE. It is certain that for almost a century after Muhammad ibn Ismail, a group of his descendants worked secretly for the creation of a revolutionary movement, the aim of which was to install the Ismaili imam belonging to the Prophet Muhammad’s family (ahl al-bayt) to a new caliphate ruling over the entire Muslim community; and the message of the movement was disseminated by a network of da‘is (summoners). -
Al-Qa`Ida's Road in and out of Iraq
Foreword The Combating Terrorism Center at West Point (CTC) launched the Harmony Project in order to release and analyze documents from the Department of Defense’s classified Harmony Database. The Harmony Project unearths and releases documents that reveal the inner‐functioning of al‐Qa`ida, its associated movements, and other security threats. Harmony documents released by the CTC are always accompanied by an analytical report, but the primary purpose of this process is to make these primary sources available to other scholars. Rather than the final word, CTC Harmony reports should be considered an invitation to further scholarship. This is the CTC’s fifth major Harmony Report. The first, Harmony and Disharmony: al‐Qa`ida’s Organizational Vulnerabilities, explored ways to introduce doubt and mistrust into al‐Qa`ida’s bureaucracy. The second, al‐Qa`ida’s (mis)Adventures in the Horn of Africa, revealed al‐Qa`ida’s frustrated efforts to infiltrate East Africa. The third, Cracks in the Foundation: Leadership Debates in al‐ Qa`ida, described al‐Qa`ida’s most important internal disagreements, including on the wisdom of the 9/11 attacks. The fourth, al‐Qa`ida’s Foreign Fighters in Iraq: A First Look at the Sinjar Records, was based on al‐Qa`ida in Iraq’s personnel records for fighters entering Iraq through Syria. This report, Bombers, Bank Accounts, and Bleedout: al‐Qa`ida’s Road In and Out of Iraq, expands on the first Sinjar Report, introducing new documents and new analysis to provide a better picture of al‐Qa`ida in Iraq’s operations and its prospects for the future. -
Shia Islam Major Branches and Communities of Interpretation
Shia Islam Major Branches and Communities of Interpretation The Ummah (Muslim Community) Affirm that there is no god but God and Muhammad is His final Prophet. 632 Shia Sunni Recognize Ali ibn Abi Talib (d. 661) as the divinely-designated Recognize the Caliphate as the political successor of Muhammad; spiritual and temporal successor of Muhammad. Ali ibn Abi Talib is recognize the scholars (‘ ulama) as the religious inheritors of the first in a line of hereditary Imams who hold the office of Imamat Muhammad. Sufis recognize their Shaykhs as the spiritual (spiritual leadership), followed by his sons al-Hasan (d. 670) and al- successors of Muhammad. Recognize Abu Bakr, Umar, Uthman Husayn (d. 680). (The Ismailis recognize al-Hasan as a Trustee and Ali as the Rightly-Guided Caliphs. Sunni groups adhere to Imam). The Kaysanis, no longer existing today, followed Ali’s third various legal schools including the Hanafi, Hanbali, Shafii, Maliki, son Muhammad ibn al-Hanafiyyah as the Imam and Mahdi in and Zahiri. The Ibadi school is not technically Sunni and may be occultation. closer to the Kharijites who only recognize the first two Rightly- Guided Caliphs. Sunnis also adhere to different theological schools including the Hanbali, Ashari, and Maturidi, including Sufi mystical thought. 713 Imamis Zaydis Recognize Ali Zayn al-Abidin (d. 713), Muhammad al-Baqir (d. Recognize Zaydi ibn Ali (d. 740), son of Ali Zayn al-Abidin (d. 713) 743) and Jafar al-Sadiq (d. 765) as the Imams after Husayn. Only as the 5th Imam. Subsequently recognize any Hasanid or recognize Husaynid Alids who have been designated and Husaynid Alid who rises up in arms as a legitimate claimant to the appointed via a clear designation ( nass) by the previous Imam as office of Imamat. -
The Spirit World in the Ummah: Then and Now
The spirit world in the Ummah: then and now ‘Spiritual Freedom and the House of Islam’ June 3-8, 2018 Asbury Theological Seminary Benjamin Lee Hegeman How do we enter this world? Imagine: What if Job’s world became everyone’s worldview? Tools: popular/ low / folk / unseen / animistic / occult syncretistic / magical Islam/Muslims Or…. bida’ shamans, healers, fortune tellers, magicians, spiritual guides, mystic masters, conjurers, sorcerers, medicine men, exorcists or imams, marabouts, murshids, pirs, sheikhs, alfas, waganga, mullahs. etc. geistige weltanschauung purpose: ‘Conceptualise the inside world’ & ‘So what?’ Disclaimers: documents, variations, disputed, generalisations, no expert 1. The ‘Unseen World’ is an imitation not a deviation of Muhammad’s world How it all began Jud-Christ. Oriental magic The spirit world beliefs and Apocryphal beliefs known to The spirt world as taught in The monotheistic unseen practices of Arab paganism the hanif, to Muhammad and the widespread Apocrypha, world as taught uniquely in to the Arabs Pseudepigrapha and Deutero- the Scriptures canonical texts Muhammad’s worldview straddles ATR & OAM Jud-Christ. Oriental magic A dock Forbidden Approved Jibrilic Approved ATR ATR revelations apocrypha 2. The Ummah does what Muhammad did Jud-Christ. Oriental magic Notice the expansion Notice the new manifestations 2. The Caliphate Legacy: obsessions & disputes Outward orthopraxy Obsession with magic Obsession with jinn Obsession with talismans Obsession with fatalism Dispute over sihr sorcery Dispute over mysticism -
A Case Study of the Indian Diaspora in Thailand by Ruchi Agarwal
Journal of www.cesran.org Journal of Global Analysis Global Analysis Vol. 8 | No. 2 2018 Summer Issue Breaking the Links? A Case study of the Indian Diaspora in Thailand By Ruchi Agarwal Abstract Thailand has long been a destination for South Asian migrants as well as a second home for Indian Diaspora. Recent migrations such as the post-partition period have been relatively understudied, however. In this paper, I focus upon the migration of Indian community to Thailand in the late 1940s to understand how recent arrivals influenced and integrated into existing transnational communities. I am specifically interested in the trajectories of individual migrants and the public representation and organization of Thailand’s evolving Indian diasporic community. A historical linkage lies between South and Southeast Asia and as a result, the Indians moving to Southeast Asia are not entirely ‘foreigners’. This paper explores the trajectories of the more recent Indian diasporic community in an attempt to analyze the aspirations of the newer migrants and their social life outside of the homeland. The findings in this paper are based on past literature, personal observations, and interviews with Indians residing in Ruchi Agarwal is Bangkok. Lecturer at Mahidol University International Keywords: Diaspora, Migration, Migrants, Temples, Thailand College, Thailand. Journal of Breaking the Links? Global A Case study of the Analysis Indian Diaspora in Thailand Introduction The Indian Ministry of Foreign Affairs (2009)1 estimated that the total overseas Indian community constitutes over 25 million spread across different parts of the world. Such large numbers are a result of the different waves of migration beginning in 1830s in the form of indentured labour followed by the voluntary migrations of professionals and information technology specialists in the last three decades of the 20th century. -
Name (Original Script): ﻦﯿﺳﺎﺒﻋ ﺰﻳﺰﻌﻟا ﺪﺒﻋ ﻧﺸﻮان ﻋﺒﺪ اﻟﺮزاق ﻋﺒﺪ
Sanctions List Last updated on: 2 October 2015 Consolidated United Nations Security Council Sanctions List Generated on: 2 October 2015 Composition of the List The list consists of the two sections specified below: A. Individuals B. Entities and other groups Information about de-listing may be found on the Committee's website at: http://www.un.org/sc/committees/dfp.shtml A. Individuals TAi.155 Name: 1: ABDUL AZIZ 2: ABBASIN 3: na 4: na ﻋﺒﺪ اﻟﻌﺰﻳﺰ ﻋﺒﺎﺳﯿﻦ :(Name (original script Title: na Designation: na DOB: 1969 POB: Sheykhan Village, Pirkowti Area, Orgun District, Paktika Province, Afghanistan Good quality a.k.a.: Abdul Aziz Mahsud Low quality a.k.a.: na Nationality: na Passport no: na National identification no: na Address: na Listed on: 4 Oct. 2011 (amended on 22 Apr. 2013) Other information: Key commander in the Haqqani Network (TAe.012) under Sirajuddin Jallaloudine Haqqani (TAi.144). Taliban Shadow Governor for Orgun District, Paktika Province as of early 2010. Operated a training camp for non- Afghan fighters in Paktika Province. Has been involved in the transport of weapons to Afghanistan. QDi.012 Name: 1: NASHWAN 2: ABD AL-RAZZAQ 3: ABD AL-BAQI 4: na ﻧﺸﻮان ﻋﺒﺪ اﻟﺮزاق ﻋﺒﺪ اﻟﺒﺎﻗﻲ :(Name (original script Title: na Designation: na DOB: 1961 POB: Mosul, Iraq Good quality a.k.a.: a) Abdal Al-Hadi Al-Iraqi b) Abd Al- Hadi Al-Iraqi Low quality a.k.a.: Abu Abdallah Nationality: Iraqi Passport no: na National identification no: na Address: na Listed on: 6 Oct. 2001 (amended on 14 May 2007, 27 Jul. -
Introduction the Frontiers of the Persianate World (Ca
Introduction The Frontiers of the Persianate World (ca. 800–1900) Nile Green DEFINING THE “PERSIANATE” By the fifteenth century, having gained written form as a fashionable patois of the court poets of tenth-century Bukhara, Persian had become a language of gover- nance or learning in a region that stretched from China to the Balkans, and from Siberia to southern India.1 As a lingua franca promoted by multi-ethnic and multi- religious states, and aided further by education and diplomacy, Persian reached the zenith of its geographical and social reach between the sixteenth and eighteenth centuries. Then, from the early nineteenth century on, it was undermined by the rise of new imperial and vernacular languages. By around 1900, the language, which had once served to connect much of Eurasia, had retreated to Iran and neighboring pockets of Afghanistan and Central Asia, where it was refashioned into the national languages of Farsi, Dari, and Tajiki. The period between 1400 and 1900, then, marks an era defined by the maximal expansion then rapid contraction of one of history’s most important languages of global exchange. By focusing its case-study chapters on these five centuries, The Persianate World aims to understand the reasons behind both this expansion and contraction of Persian by identifying what functions the language was able and unable to serve in the transformative early modern and modern eras of intensifying interactions across Eurasia. By looking at the various “frontiers” of Persian—in the linguistic, geographical, and social senses of the term—the following pages chart the limits of exchange and understanding between the diverse communities brought into con- tact by this language.