DOCSLIB.ORG

Zeitgenössisches Islamisches Denken

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Zeitgenössisches Islamisches Denken Zeitgenössisches islamisches Denken. Eine kritische Studie des Ansatzes von Asghar Ali Engineer (Indien 1939-2013) Inaugural-Dissertation zur Erlangung der Doktorwürde der Philosophischen Fakultät der Albert-Ludwigs-Universität Freiburg i.Br. vorgelegt von Fatmatüzzehra Sagir aus Sivas Wintersemester 2014/2015 Erstgutachterin: Prof. Dr. Johanna Pink Zweitgutachter: Junior-Professor Dr. Tim Epkenhans Vorsitzender des Promotionsausschusses der Gemeinsamen Kommission der Philologischen, Philosophischen und Wirtschafts- und Verhaltenswissenschaftlichen Fakultät: Prof. Dr. Hans-Helmuth Gander Datum der Fachprüfung im Promotionsfach: 06.07.2015 2 Inhalt i. Verzeichnis der verwendeten Abkürzungen 8 ii. Formale Anmerkungen 9 iii. Anmerkungen zur verwendeten Terminologie 11 Abschnitt I 1. Einleitung 1.1 Einführung in die Thematik 13 1.2 Forschungsstand 18 1.3 Leitfragen und Leitthesen der Arbeit 25 1.4 Quellenlage 27 1.5 Methodische und theoretische Grundlagen der Arbeit 30 1.6 Anmerkungen zur verwendeten Terminologie 32 1.7 Aufbau der Arbeit 41 2. Kontextanalyse 42 2.1 Muslime in Indien seit 1947 42 2.1.1 Die Teilung: Ein Blick zurück 47 2.1.2 Nach 1947: Prekäre Situation 51 2.1.3 Die Loyalitätsfrage 51 2.1.4 Exkurs: Das Kastenwesen in der indischen Gesellschaft 56 3 2.2 Biographische Notizen zu Asghar Ali Engineer 60 2.2.1 Religiöser Hintergrund 60 2.2.2 Die Dawoodi Bohras und ihre religionshistorische Genese 61 2.2.3 Die ismailitische Mission und die Entstehung der Dawoodi Bohras 63 2.2.4 Die Bohras in der Gegenwart 65 2.2.5 Der Da’i 67 2.2.6 Religiöse Praxis 70 2.2.7 Besteuerung 71 2.2.8 Bekleidung 73 2.2.9 Weibliche Beschneidung 73 2.2.10 Die Reformbewegung Progressive Dawoodi Bohras 75 2.2.11 Die Organisation 76 2.2.12 Die Kritik der PDB 77 2.2.13 Die Kritiker: Fallbeispiele 78 2.3 Asghar Ali Engineer: Biographie im Überblick 80 2.3.1 Die Autobiographie 82 2.3.2 Kindheit und Jugend 83 2.3.3 Schlüsselerlebnis Qadambosi – Verweigerung der sajda 88 2.3.4 Studienjahre: Kritische Reflektion im Auftrieb 89 2.3.5 Bombay: Arbeitsleben und Aktivismus 91 2.3.6 Kritik am Da’i und Exklusion 93 2.3.7 Das CSSS und die PDB 96 4 Abschnitt I I 1. Einführung in die Analyse des Textkorpus 99 1.1 Autor und Text 99 1.1.1 Themen 103 1.1.2 Adressaten 105 1.1.3 Textgattung 107 1.1.4 Aufbau der Texte 111 1.1.5 Textelemente 113 1.1.6 Leitsätze 116 1.2 Die Rolle und die Bedeutung des Koran bei Engineer 119 1.2.1 Hermeneutische Techniken 122 1.2.2 Kategorisierung der Koranverse bei Engineer 123 1.2.3 Die Kritik: Subjektivität und Selektivität 124 1.2.4 Kontextuelle und normative Verse: Engineers Replik 129 1.2.5 Wer spricht für den Islam? 135 1.2.6 Die spirituelle Dimension 138 1.3 Stereotype 139 1.3.1 Exkurs: Anerkennung 140 1.3.2 Was ist ein Stereotyp? 142 1.3.3 Korrektur von Stereotypen 144 1.3.4 Stereotype, auf die Engineer reagiert 147 1.3.5 Reaktionen Engineers auf die Stereotype 151 5 2. Analyse der Themenkomplexe 153 2.1 Themenkomplex Zusammenleben mit Anderen 153 2.1.1 Kufr – „the greatest of all sins“ 153 2.1.2 Sind Hindus ahl al-kitāb? 159 2.1.3 Die Rolle der Sufis in Engineers Texten 160 2.2 Themenkomplex Geschlechterdifferenz 170 2.2.1 „Why this negative attitude towards women?“ 170 2.2.2 Kann eine Frau das gemischtgeschlechtliche gemeinsame rituelle Gebet leiten? 171 2.2.3 Kritik an Qaradawi als Vertreter der etablierten muslimischen Gelehrsamkeit 175 2.2.4 Gewalt gegen Frauen: Vers 4:34 und das Wort ḍaraba 181 2.3 Reiseberichte: Wissenstransfer und innerreligiöse Kritik 190 2.3.1 Reise nach Afghanistan 190 2.3.2 Die Reise 190 2.3.3 Frauen und Drogen 193 2.3.4 Drogen und ulama 194 2.4 Themenkomplex Säkularismus 196 2.4.1 „Is Islam compatible with secularism?“ 196 2.4.2 Religion und Politik 199 2.4.3 Islam und Demokratie 200 2.4.4 Exkurs: Säkularismus in Indien 202 2.5 Themenkomplex Religion 211 6 Abschnitt I I I 1. Schluss 215 1.1 Der, Die, Das Andere … im zeitgenössischen islamischen Denken 215 1.2 Engineers exegetische Koranlektüre: Anschluss an den universellen Menschenrechtsdiskurs? 222 1.3 Subjektivität und Selektivität bei der Koranlektüre- und exegese 226 1.4 Infantile Theologie?: Implizit und explizit normative Zugänge zum Forschungsobjekt Islam 235 2. Fazit 244 3. Ausblick 249 4. Bibliographie 251 7 i. Verzeichnis der verwendeten Abkürzungen AJSS = Asian Journal of Social Science BJP = Bharata Janata Party Congress = Congress Party CSSS, csss = Centre for the Study of Secularism and Society EI² = Encyclopaedia of Islam, New Edition FAZ = Frankfurter Allgemeine Zeitung IIS, iis = Institute of Islamic Studies JOAS = Journal of the American Oriental Society JQS = Journal of Qur’anic Studies JRAI = Journal of the Royal Anthropological Institute MAS = Modern Asian Studies PDB = Progressive Dawoodi Bohras RSS = Rashtriya Swayamsevak Sangh TOI = Times of India 8 ii. Formale Anmerkungen 1. Ich folge in der Transkription islamwissenschaftlicher Termini den Vorgaben des International Journal of Middle East Studies (IJMES). 2. Im deutschen Sprachgebrauch standardisierte Begriffe belasse ich als solche, wie etwa Kalif. 3. Bei persischen Begriffen oder Wörtern aus dem Urdu oder Hindi übernehme ich die Schreibweise aus der englischsprachigen Literatur, wie etwa mullaji sahib. 4. Den arabischen Artikel al schreibe ich immer klein, wie etwa bei al-Mansur, außer am Satzanfang. 5. Bei arabischen Bezeichnungen von Gruppen verwende ich sowohl die arabische Bezeichnung, als auch die ins Deutsche übertragene Bezeichnung, wie etwa Ismailiyya als auch Ismailiten. 6. Eigennamen transkribiere ich nicht. 7. Ich schreibe durchgehend Heilige Texte groß, um so die selbstreferentielle Konnotation durch die Gläubigen auszudrücken, da die Bezeichnung heilig die ihre ist. 8. Zitate von Engineer übernehme ich aus dem englischen Original ohne Korrektur von Orthographie oder Zeichensetzung, Ausnahmen hiervon dienen der Vermeidung von Missverständnissen. 9. Alle Zitate werden im Englischen wiedergegeben. Eine Übersetzung erfolgt in der Regel nicht. Dies gilt ebenso für die verwendete Sekundärliteratur. 10. Koranverse übersetze ich, sofern nicht anders vermerkt, in Anlehnung an die Übersetzung Rudi Parets1 selbst. 1 Paret: Koran. 1971. 9 11. Ich verzichte aus ästhetischen und stilistischen Gründen auf das „Durchgendern“ der deutschen Sprache. Überall dort, wo die grammatikalisch maskuline Form gewählt wird, sind Frauen, Männer und alle anderen Geschlechter gleichermaßen eingeschlossen. 10 iii. Anmerkungen zur verwendeten Terminologie Von Asghar Ali Engineer verwendete englische Termini, wie communalism, communal riots, communal harmony, bleiben unübersetzt um missverständliche Konnotationen zu vermeiden. Communalism darf nicht mit Kommunalismus übersetzt werden: Communalism ”signifies a politics of belonging that does not emphasize the nation in all its diversity, but the homogenous, religious community.”2 Gemäß dieser Definition von van der Veer kann es communalism auch innerhalb einer Religionsgemeinschaft geben, beispielsweise unter den Muslimen zwischen Schiiten und Sunniten. Engineer hat sich mit communalism3 und den damit verbundenen Unruhen und blutigen Auseinandersetzungen (communal riots) seit den frühen 1960er Jahren beschäftigt.4 Sein Engagement für communal harmony als Gegenentwurf zu communalism ist signifikant für seine soziale Arbeit und die Auseinandersetzung mit dem Islam in der Gegenwart. Die Bedeutung seines Einsatzes wurde mit zahlreichen nationalen und internationalen Auszeichnungen herausgestellt. 2004 ehrte man ihn mit dem Alternativen Friedensnobelpreis.5 Zahlreiche nationale und internationale Auszeichnungen verdeutlichen die Bedeutung dieses Engagements. Daher wird er häufig auch als activist oder social activist bezeichnet. Dem Konzept des communalism steht in Indien der nationalism bzw. secular nationalism oder secularism gegenüber. Alle drei Konzepte wollen einen 2 van der Veer: Communalism. In: International Encyclopedia of the Social and Behavioral Sciences, 2286-8. 3 Zur Erforschung von communalism hat Brass, Paul R. mit zahlreichen Arbeiten einen wichtigen Beitrag geleistet, siehe weiterführend beispielsweise: Brass: Ethnicity and Nationalism. 1991; Brass (Ed.): Riots and Pogroms. 1996. 4 Ein Werksverzeichnis findet sich auf der Website des CSSS. Vgl. Bibliographie dieser Arbeit. 5 Zusammen mit dem hinduistischen Aktivisten Swami Agnivesh. Siehe www.rightlivelihood.org/asghar-ali-engineer.html . 11 Gegenentwurf zu communalism darstellen, der in einer heterogenen und multireligiösen Gesellschaft wie Indien als die zentrale Bedrohung für die nationale Einheit und den gesellschaftlichen Frieden gesehen werden kann. Während der Terminus nationalism, zur Zeit der Teilung Indiens und in der darauf folgenden Periode, positiv im Sinne eines Widerstandes gegen die Kolonialherrschaft der Briten sowie gegen die Teilung des indischen Subkontinents verstanden wurde, ist zu beobachten, dass die häufige Führung des Begriffs in Zusammenhang mit Hindu- nationalism6 diese Konnotation zunehmend in den Hintergrund drängt. Darüber hinaus verwendet Engineer in der Auseinandersetzung mit dem Islam und den Muslimen Termini wie orthodox, liberal, ulama-caste, ulama, dissident, reformist. Termini wie dissident, reformist und liberal verwendet Enginer selbstreferentiell.7 Die von ihm verwendeten Begriffe schreibe ich klein und kursiv. 6 Siehe hierzu weiterführend die Arbeiten von Julia Eckert, aufgeführt in der Bibliographie dieser Arbeit. 7 Die Begrenztheit bestimmter Termini zum Ausdruck von hochgradig komplexen Vorgängen, Zuständen und Prozessen ist mir
Load more

Recommended publications
  • Writers and Singers Assassinated by Their Government—Usually a Dictatorship—Or Killed During a Massacre
    IN THE TIME OF THE ASSASSINS: MARTYRED POETS, WRITERS, AND SINGERS by Henry Rasof The focus of this article is simple: writers and singers assassinated by their government—usually a dictatorship—or killed during a massacre. A small selection of victims, whom I think of as martyrs, will be discussed briefly, followed by basic information about one or two of their creative works and links to a few relevant web sites. I will not be doing any sort of analysis or comparative discussion. Just getting the basic facts is challenging enough. In one of the rooms of my house is a room with several shelves of books, CDs, and memorabilia dedicated to these martyrs. PERSIAN SUFI WRITER: Attar of Nishapur Abū Hamīd bin Abū Bakr Ibrāhīm, better known as Farid ud-Din Attar or Attar of Nishapur, was the Persian author of the Sufi (Islamic mystical) classic The Conference of the Birds (English title), dated 1177. The characters in the book are different types of birds. Attar died in a Mongol massacre in Nishapur in about 1221, when he was in his 70s. Dates and numbers vary with the sources. *Attar, The Conference of the Birds, trans. Sholeh Wolpé. New York and London: W.W. Norton, 2017. *http://www.poetry-chaikhana.com/Poets/A/AttarFaridud/index.html. *https://www.worldliteraturetoday.org/blog/cultural-cross-sections/attar-sufi-poet-and-master-rumi- sholeh-wolpe. PAKISTANI SUFI SINGER: Sage-E-Miran Qari Saeed Mohammed Chishti Qawwal Sage-E-Miran Qari Saeed Mohammed Chishti Qawwal was a well-known Pakistani singer of Sufi songs—qawwali.
    [Show full text]
  • Sufism: in the Spirit of Eastern Spiritual Traditions
    92 Sufism: In the Spirit of Eastern Spiritual Traditions Irfan Engineer Volume 2 : Issue 1 & Volume Center for the Study of Society & Secularism, Mumbai [email protected] Sambhāṣaṇ 93 Introduction Sufi Islam is a mystical form of Islamic spirituality. The emphasis of Sufism is less on external rituals and more on the inward journey. The seeker searches within to make oneself Insaan-e-Kamil, or a perfect human being on God’s path. The origin of the word Sufism is in tasawwuf, the path followed by Sufis to reach God. Some believe it comes from the word suf (wool), referring to the coarse woollen fabric worn by early Sufis. Sufiya also means purified or chosen as a friend of God. Most Sufis favour the origin of the word from safa or purity; therefore, a Sufi is one who is purified from worldly defilements. The essence of Sufism, as of most religions, is to reach God, or truth or absolute reality. Characteristics of Sufism The path of Sufism is a path of self-annihilation in God, also called afanaa , which means to seek permanence in God. A Sufi strives to relinquish worldly and even other worldly aims. The objective of Sufism is to acquire knowledge of God and achieve wisdom. Sufis avail every act of God as an opportunity to “see” God. The Volume 2 : Issue 1 & Volume Sufi “lives his life as a continuous effort to view or “see” Him with a profound, spiritual “seeing” . and with a profound awareness of being continuously overseen by Him” (Gulen, 2006, p. xi-xii).
    [Show full text]
  • Role of Persians at the Mughal Court: a Historical
    ROLE OF PERSIANS AT THE MUGHAL COURT: A HISTORICAL STUDY, DURING 1526 A.D. TO 1707 A.D. PH.D THESIS SUBMITTED BY, MUHAMMAD ZIAUDDIN SUPERVISOR: PROF. DR. MUNIR AHMED BALOCH IN THE AREA STUDY CENTRE FOR MIDDLE EAST & ARAB COUNTRIES UNIVERSITY OF BALOCHISTAN QUETTA, PAKISTAN. FOR THE FULFILMENT OF THE DEGREE OF DOCTOR OF PHILOSOPHY IN HISTORY 2005 DECLARATION BY THE CANDIDATE I, Muhammad Ziauddin, do solemnly declare that the Research Work Titled “Role of Persians at the Mughal Court: A Historical Study During 1526 A.D to 1707 A.D” is hereby submitted for the Degree of Doctor of Philosophy and it has not been submitted elsewhere for any Degree. The said research work was carried out by the undersigned under the guidance of Prof. Dr. Munir Ahmed Baloch, Director, Area Study Centre for Middle East & Arab Countries, University of Balochistan, Quetta, Pakistan. Muhammad Ziauddin CERTIFICATE This is to certify that Mr. Muhammad Ziauddin has worked under my supervision for the Degree of Doctor of Philosophy. His research work is original. He fulfills all the requirements to submit the accompanying thesis for the Degree of Doctor of Philosophy. Prof. Dr. Munir Ahmed Research Supervisor & Director Area Study Centre For Middle East & Arab Countries University of Balochistan Quetta, Pakistan. Prof. Dr. Mansur Akbar Kundi Dean Faculty of State Sciences University of Balochistan Quetta, Pakistan. d DEDICATED TO THE UNFORGETABLE MEMORIES OF LATE PROF. MUHAMMAD ASLAM BALOCH OF HISTORY DEPARTMENT UNIVERSITY OF BALOCHISTAN, QUETTA PAKISTAN e ACKNOWLEDGMENT First of all I must thank to Almighty Allah, who is so merciful and beneficent to all of us, and without His will we can not do anything; it is He who guide us to the right path, and give us sufficient knowledge and strength to perform our assigned duties.
    [Show full text]
  • Writers and Singers Assassinated by Their Government—Usually a Dictatorship—Or Killed During a Massacre
    IN THE TIME OF THE ASSASSINS: MARTYRED POETS, WRITERS, AND SINGERS by Henry Rasof The focus of this article is simple: writers and singers assassinated by their government—usually a dictatorship—or killed during a massacre. A small selection of victims, whom I think of as martyrs, will be discussed briefly, followed by basic information about one or two of their creative works and links to a few relevant web sites. I will not be doing any sort of analysis or comparative discussion. Just getting the basic facts is challenging enough. In one of the rooms of my house is a room with several shelves of books, CDs, and memorabilia dedicated to these martyrs. PERSIAN SUFI WRITER: Attar of Nishapur Abū Hamīd bin Abū Bakr Ibrāhīm, better known as Farid ud-Din Attar or Attar of Nishapur, was the Persian author of the Sufi (Islamic mystical) classic The Conference of the Birds (English title), dated 1177. The characters in the book are different types of birds. Attar died in a Mongol massacre in Nishapur in about 1221, when he was in his 70s. Dates and numbers vary with the sources. *Attar, The Conference of the Birds, trans. Sholeh Wolpé. New York and London: W.W. Norton, 2017. *http://www.poetry-chaikhana.com/Poets/A/AttarFaridud/index.html. *https://www.worldliteraturetoday.org/blog/cultural-cross-sections/attar-sufi-poet-and-master-rumi- sholeh-wolpe. PAKISTANI SUFI SINGER: Sage-E-Miran Qari Saeed Mohammed Chishti Qawwal Sage-E-Miran Qari Saeed Mohammed Chishti Qawwal was a well-known Pakistani singer of Sufi songs—qawwali.
    [Show full text]
  • Sufism and Mysticism in Aurangzeb Alamgir's Era Abstract
    Global Social Sciences Review (GSSR) Vol. IV, No. II (Spring 2019) | Pages: 378 – 383 49 Sufism and Mysticism in Aurangzeb Alamgir’s Era II). - Faleeha Zehra Kazmi H.O.D, Persian Department, LCWU, Lahore, Punjab, Pakistan. Assistant Professor, Department of Urdu, GCU, Lahore, Punjab, Farzana Riaz Pakistan. Email: [email protected] Syeda Hira Gilani PhD. Scholar, Persian Department, LCWU, Lahore, Punjab, Pakistan. Mysticism is defined as a search of God, Spiritual truth and ultimate reality. It is a practice of Abstract religious ideologies, myths, ethics and ecstasies. The Christian mysticism is the practise or theory which is within Christianity. The Jewish mysticism is theosophical, meditative and practical. A school of practice that emphasizes the search for Allah is defined as Islamic mysticism. It is believed that the earliest figure of Sufism is Prophet Muhammad (PBUH). Different Sufis and their writings have http://dx.doi.org/10.31703/gssr.2019(IV played an important role in guidance and counselling of people and Key Words: peaceful co-existence in the society. Mughal era was an important period Sufism, Mystic poetry, regarding Sufism in the subcontinent. The Mughal kings were devotees of URL: Mughal dynasty, different Sufi orders and promoted Sufism and Sufi literature. It is said that | Aurangzeb Alamgir was against Sufism, but a lot of Mystic prose and Aurangzeb Alamgir, poetic work can be seen during Aurangzeb Alamgir’s era. In this article, 49 Habib Ullah Hashmi. ). we will discuss Mystic Poetry and Prose of Aurangzeb’s period. I I - Introduction Mysticism or Sufism can be defined as search of God, spiritual truth and ultimate reality.
    [Show full text]
  • Lieven De Boeck Elaine Byrne John
    Lieven De Boeck Elaine Byrne John Byrne Tony Cokes Chto Delat Dor Guez Lawrence Abu Hamdan Dragana Juriši´c Ari Marcopoulos Raqs Media Collective Dermot Seymour Mark Wallinger 4 Director’s Foreword barbara dawson 8 Dweller on the Threshold Michael deMpsey 22 Mark Wallinger 24 Ari Marcopoulos 26 Lawrence Abu Hamdan 30 Dragana Juriši´c 35 Dermot Seymour 37 John Byrne 41 Border, She Wrote sara reisMan 56 Dor Guez 58 Lieven De Boeck 59 Chto Delat 60 Elaine Byrne 64 Tony Cokes 69 Raqs Media Collective 72 Undoing Walls rehan ansari 79 Homework: borders within and without hugh caMpbell 86 List of Exhibited Works 88 Biographies 2 “In the year 2000 there was a total of fifteen fortified border walls and fences between sovereign nations. Today, physical barriers at sixty-three borders divide nations across four continents.” — Lawrence Abu Hamdan, 2018 Director’s Foreword barbara dawson Historically, borders tend to be the location of international trouble spots. Prior to the global lockdown, there was a utopian vision of open borders, alongside the reality of a populist push towards border fortification. This dichotomy has now been eclipsed by a pandemic that doesn’t respect borders. Politicisation of the pandemic, displacement of people, and contagion, as well as the drive towards an ever-increasing economic globalisation, have created further complex contradictions. The curatorial idea for the exhibition Worlds Without End (WWE) was first conceived a year ago as a research-based collaboration between Sara Reisman, Executive and Artistic Director of the Shelley & Donald Rubin Foundation, New York and Michael Dempsey, Head of Exhibitions, Hugh Lane Gallery, who are the co-curators of WWE.
    [Show full text]
  • By Henry Rasof the Focus of This Article Is Simple: Writers and Singers Assassinated by Their Government—Usually a Dictators
    IN THE TIME OF THE ASSASSINS: MARTYRED POETS, WRITERS, AND SINGERS by Henry Rasof The focus of this article is simple: writers and singers assassinated by their government—usually a dictatorship—or killed during a massacre. A small selection of victims, whom I think of as martyrs, will be discussed briefly, followed by basic information about one or two of their creative works and links to a few relevant web sites. I will not be doing any sort of analysis or comparative discussion. Just getting the basic facts is challenging enough. In one of the rooms of my house is a room with several shelves of books, CDs, and memorabilia dedicated to these martyrs. PERSIAN SUFI WRITER: Attar of Nishapur Abū Hamīd bin Abū Bakr Ibrāhīm, better known as Farid ud-Din Attar or Attar of Nishapur, was the Persian author of the Sufi (Islamic mystical) classic The Conference of the Birds (English title), dated 1177. The characters in the book are different types of birds. Attar died in a Mongol massacre in Nishapur in about 1221, when he was in his 70s. Dates and numbers vary with the sources. *Attar, The Conference of the Birds, trans. Sholeh Wolpé. New York and London: W.W. Norton, 2017. *http://www.poetry-chaikhana.com/Poets/A/AttarFaridud/index.html. *https://www.worldliteraturetoday.org/blog/cultural-cross-sections/attar-sufi-poet-and-master-rumi- sholeh-wolpe. PAKISTANI SUFI SINGER: Sage-E-Miran Qari Saeed Mohammed Chishti Qawwal Sage-E-Miran Qari Saeed Mohammed Chishti Qawwal was a well-known Pakistani singer of Sufi songs—qawwali.
    [Show full text]
  • Download Abstract Book
    Dear Researchers, Distinguished Guests and scholars, on behalf of the organizing committee IMRC-2019, I welcome you to the 5th International Multidisciplinary Research Conference (IMRC-2019). The conference is organized in collaboration with Sarhad University of Information Technology, Abdul Wali Khan University and University of Malakand, on October, 29-31, 2019 at Shaheed Benazir Bhutto Women University Peshawar. IMRC is a series of conference organized every year and the initiative was taken by Sarhad University. Main Objective of the IMRC is to promote research culture and to disseminate scientific and educational information related to the fields of interests. The conference brings together leading researchers in the related areas and provide an opportunity for exchanging ideas, between researchers and establishing networking and collaborations. The conference includes several invited papers on important and timely topics in the field. We hope that such type of academic ventures and collaborations will continue as we all are working for the same goal, i.e Global Prosperity. IMRC is a catalyst for researchers to present their ideas and bring different fields together and bridge the gap by giving them the opportunity to gain insight into new areas and new perspectives to their respective fields. We will be glad to welcome you all to IMRC-2020 in October 2020, to be hosted by another partner university. Dr. Asma Gul Conference Chair, IMRC-2019. pg. 2 Table of Contents Patron-in-Chief Message ....................................................................................................
    [Show full text]
  • Zeitgenössisches Islamisches Denken
    Zeitgenössisches islamisches Denken. Eine kritische Studie des Ansatzes von Asghar Ali Engineer (Indien 1939-2013) Inaugural-Dissertation zur Erlangung der Doktorwürde der Philosophischen Fakultät der Albert-Ludwigs-Universität Freiburg i.Br. vorgelegt von Fatmatüzzehra Sagir aus Sivas Wintersemester 2014/2015 Erstgutachterin: Prof. Dr. Johanna Pink Zweitgutachter: Junior-Professor Dr. Tim Epkenhans Vorsitzender des Promotionsausschusses der Gemeinsamen Kommission der Philologischen, Philosophischen und Wirtschafts- und Verhaltenswissenschaftlichen Fakultät: Prof. Dr. Hans-Helmuth Gander Datum der Fachprüfung im Promotionsfach: 06.07.2015 2 Inhalt i. Verzeichnis der verwendeten Abkürzungen 8 ii. Formale Anmerkungen 9 iii. Anmerkungen zur verwendeten Terminologie 11 Abschnitt I 1. Einleitung 1.1 Einführung in die Thematik 13 1.2 Forschungsstand 18 1.3 Leitfragen und Leitthesen der Arbeit 25 1.4 Quellenlage 27 1.5 Methodische und theoretische Grundlagen der Arbeit 30 1.6 Anmerkungen zur verwendeten Terminologie 32 1.7 Aufbau der Arbeit 41 2. Kontextanalyse 42 2.1 Muslime in Indien seit 1947 42 2.1.1 Die Teilung: Ein Blick zurück 47 2.1.2 Nach 1947: Prekäre Situation 51 2.1.3 Die Loyalitätsfrage 51 2.1.4 Exkurs : Das Kastenwesen in der indischen Gesellschaft 56 3 2.2 Biographische Notizen zu Asghar Ali Engineer 60 2.2.1 Religiöser Hintergrund 60 2.2.2 Die Dawoodi Bohras und ihre religionshistorische Genese 61 2.2.3 Die ismailitische Mission und die Entstehung der Dawoodi Bohras 63 2.2.4 Die Bohras in der Gegenwart 65 2.2.5 Der Da’i 67 2.2.6
    [Show full text]
  • 1 October 2020 – 31 January 2021 Introduction
    Lieven De Boeck Elaine Byrne John Byrne Tony Cokes Chto Delat Dor Guez Lawrence Abu Hamdan Dragana Juriši´c Ari Marcopoulos Raqs Media Collective Dermot Seymour Mark Wallinger 1 October 2020 – 31 January 2021 Introduction This is a reflection on permeability across the India-Pakistan border, and resulting bordered-up states of mind, the occasion being a recent conversation with Shuddhabrata Sengupta (Shuddha) of the Delhi-based Raqs Media Collective, a group of media-practitioners founded in 1992. We talked of his witnessing the Delhi protests in the winter of 2019/20,1 where the anthems of the protests were two Pakistani poems. The protests were peaceful but faced armed intimidation by right-wing gangs and the police of an oppressive regime. In an infamous incident, the police broke into the library of Jamia Millia Islamia, a college central to the protests, and beat up students who were reading. Jamia is Shuddha’s alma mater. Raqs Media Collective’s video installation Undoing Walls (2007) is part of Worlds Without End: Stories Around Borders. 1. The continuous protests began in December 2019 and were against the Citizenship Amendment Act (passed in Parliament), National Register of Citizens, National Population Register, which together put Indian citizenship to a religious test, and against police brutality. In late March 2020, the Covid-19 virus, and the regime, put an end to them. In this text I am going to be writing the words protest, protestors and poetry repeatedly, and it is going to look redundant, like The Jewish Question.2 These protests in Delhi I accessed primarily from Shuddha’s social media.
    [Show full text]
  • ( Negative Fifty Five = 47 = -9 = 43 = 0 ) We Wish T
    Transliteration # Definition or Recursion of Infinite Indifferences -55 -55 ( negative fifty five = 47 = -9 = 43 = 0 ) we wish to work with your spirit -55 ( negative forty six = 5 = 14 = 8 = 21 = -15 = 62 = -43 = 29 -46 -46 = -9 = 43 = 0 ) know your mytserious enemy -46 -37 -37 ( negative thirty seven = 18 = 39 = -2 = 13 ) luxury -37 sixty-six -37 -66 survivors -37 we shall stir you or still you -37 wouldn't you know -37 wussy -37 your monster zero -37 -28 -28 ( negative twenty eight = 27 = -18 = 68 = -6 ) allow us to touch you -28 get your ass to work -28 monstrous -28 prostitutes -28 prostitution -28 surplus -28 thou knowest not; nor shalt thou know ever -28 (AL II:76) (Marvin Bernard, born March 31, 1978, is a rapper and member of the hip hop group G-Unit. He was brought up in South Jamaica, Queens, New York and is longtime friends Tony Yayo -28 with 50 Cent and Lloyd Banks) trust -28 turn your ears on -28 we won't let the sun go down on you -28 worn out -28 your way is the way -28 yours -28 -19 -19 ( negative nineteen = 55 = 18 = 39 = -2 = 13 ) a window of opportunity -19 autopsy -19 blowzy -19 buzz -19 for you my lord -19 funny vomit -19 I want to blow you -19 illusory -19 lupus -19 mystery is buried truth -19 Outlook Express -19 Transliteration # Definition or Recursion of Infinite Indifferences (Greek mythology: in Ancient Greek poetry Pitys (English translation: "pine") was an Oread nymph who was pursued by Pan.
    [Show full text]
  • Natalia Prigarina SARMAD: LIFE and DEATH of a SUFI
    314 Sufism and ‘Irfan: Non-Akbarian Schools * Natalia Prigarina Natalia Prigarina (Institute of Oriental Studies, Russia) SARMAD: LIFE AND DEATH OF A SUFI The poet named Muhammad Sa‘id Sarmad Kashani (his nisba is also men- tioned as Lahori [Tazkira Shu‘arā’-i Punjab 1967, p. 178]) was executed during the reign of Aurangzeb in Delhi in 1660/61 at the age of 70. With his execution a new expression “sword and rope” (tīghu rasan) would appear in the Persian and Urdu poetry, in addition to a known expression “rope and gallows.” While the latter expression referred to Hallaj and his torturous death, the former quite pos- sibly pertained to the torturous death of Aynu’l-Qudat Hamadhani1 by hanging and Sarmad’s death by decapitation, in addition to the Hallaj reference. After his death Sarmad got a nickname “The Second Hallaj” (Ḥallāj-i Thānī). Annemarie Schimmel pointed out that the torturous life story of Sarmad should be compared to that of Hallaj through Aynu’l-Qudat Hamadani: “He (Sarmad.—N. P.) fol- lowed the tradition of Hallaj, longing for execution as the final goal of his life… This idea goes back at least to Aynu’l-Qudat Hamadhani” [Schimmel 1978, p. 362]. Reminiscences of his contemporaries serve as the sources of information about Sarmad. Among them are the memoirs of Bernier and Manucci2 and an- thologies — tazkira — such as Dabistān-i mazāhib, the author of which is con- 3 sidered to have been Sarmad’s peer, Riyāẓ ash-shu‘arā’ of Waleh Daghistani 1 See a very impressive sketch on ‘Ayn al-Qudat Hamadani: Bertels E.
    [Show full text]