DOCSLIB.ORG

Religious and Social Life of Religious Minorities

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

RELIGIOUS AND SOCIAL LIFE OF RELIGIOUS MINORITIES A CASE STUDY OF BAHÁ’Í AND PARSI COMMUNITIES OF PAKISTAN Abdul Fareed 101-FU/PhD/F08 DEPARTMENT OF COMPARATIVE RELIGION FACULTY OF ISLAMIC STUDIES, INTERNATIONAL ISLAMIC UNIVERSITY ISLAMABAD RELIGIOUS AND SOCIAL LIFE OF RELIGIOUS MINORITIES A CASE STUDY OF BAHÁ’Í AND PARSI COMMUNITIES OF PAKISTAN A thesis submitted in partial fulfillment of the requirements for the degree of Doctorate of Philosophy (PhD) in Comparative Religion By Abdul Fareed Registration no. 101-FU/PhD/F08 Under the Supervision of Dr. Muhammad Imtiaz Zafar DEPARTMENT OF COMPARATIVE RELIGION FACULTY OF ISLAMIC STUDIES, INTERNATIONAL ISLAMIC UNIVERSITY ISLAMABAD ١ذو القعدة ١٤١٦ من الهجرة /Submitted on: August17, 2015 C.E Statement of Undertaking I Abdul Fareed Reg. No. 101/FU/PHD/F-08 and student of Ph.D. Comparative Religion, Faculty of Islamic Studies, International Islamic University Islamabad do hereby solemnly declare that the thesis entitled ‘ Religious and Social Life of the Religious Minorities: A case Study of Bahá’í and Parsi Communities of Pakistan’ submitted by me in partial fulfillment of the requirements for the Ph.D. is my original work, except where otherwise acknowledge in the text, and has not been submitted or published earlier and so not in future, be submitted by me for any degree this University or institution. Abdul Fareed APPROVAL It is certified that Mr. Abdul Fareed s/o Abdul Raheem Reg.No.101-FU/PhD/F08 has successfully defended his thesis titled: Religious and Social Life of the Religious Minorities: A case Study of Bahá’í and Parsi Communities of Pakistan in viva-voce examination held in the Department of Comparative Religion, Faculty of Islamic Studies( Usuluddin) , International Islamic University, Islamabad. He fulfils the requirements for award of the degree of Doctorate of Philosophy (Ph.D) in Comparative Religion Approved by: ________________________________ ____________________________ Prof.Dr Anis Ahmad Prof.Dr. Safeer Akhter External Examiner External Examiner ________________________________ ____________________________ Dr Bilal Ahmad Dr. Muhammad Imtiaz Zafar Internal Examiner Supervisor ________________________________ ____________________________ Dr Qaiser Shahzad Dean Head Faculty of Islamic Studies (Usuluddin) Department of Comparative Religion International Islamic University Islamabad التاريخ____________________________________________________________________ :Date PREFACE In the name of Allah, The Beneficent, The Merciful All Praise be to Almighty Allah Who is the Creator of the whole universe and the Benefactor of the mankind. Allah says in Holy Qur’┐n, the last and the ultimate source of guidance: ‘Such is the admonition given to him who believes in Allah and the Last Day. And for those who fear Allah, He (ever) prepares a way out. And He provides for him from (sources) he never could imagine.’(65:2-3) The blessings and mercy of Allah be upon His last messenger, Mu╒ammad, the Prophet of mercy for the whole world. Minority studies especially the case study of the minorities which are living in the diaspora is a multidimensional topic of research. Bahá’ís and Parsis can be listed among the minorities which are living on this land for centuries before the creation of Pakistan. Both similarities and differences can be figured out between the above- mentioned minorities. The significance of these minorities cannot be gauged by the numbers which is nominal but it lies in the unique and attractive culture and tradition of the adherents of the duo.This dissertation is a result of almost three years of study and substantial research in the field. After completing the Ph.D. formal course, the researcher engaged in discussions with the respected teachers and indebted colleagues regarding the area to focus for research. Thus, the topic was selected. After the partial completion of this research, it seems essential to pay my gratitude to all those who motivated my interest in such an important topic. The researcher's acquaintances proved to be beacons who kept him motivated to complete the dissertation. The researcher discussed the research topic with his esteem teacher Dr. Nabil al- Fouli who appreciated the researcher and added his knowledge to the work. The researcher i discussed the idea with Dr. Muhammad Akram who helped him with his valuable suggestions and offering his profitable time. Furthermore, the idea was also discussed with and explored by respected Dr. Drakhshan who made it possible to get approval for the research topic from the concerned faculty and university. Raees Ahmad Mughal introduced the researcher to the members of the Bahá’í community of Peshawar and Islamabad and his uninterrupted help proved to be a blessing. The researcher thanks, here, the Bahá’í community of Pakistan which did not hesitate to share the specific culture and traditions of the community with him during research work. The person, Mr. Ramin Nabeelzadeh, was a relentless help and he provided relevant books and arranged for the researcher's attendance in the Bahá’í meetings and ceremonies held in Islamabad and Karachi. The above-mentioned name, also, had arduous discussions related to the Bahá’í community. The researcher became acquainted with the Parsi community by having discussions with Dr. Framji Minwala and Farishta Dinshaw. The researcher, also, enjoyed occasional discussions related to his research area with few scholars like Prof. Dr. Anis Ahmad, Dr. Safeer Akhter, Dr. Mazhar Yasin Siddiqui and Dr. Muhammad Sajjad. Dr. Muhammad Imtiaz Zafar, the supervisor, is the most important name while the research. He is the venerated teacher and mentor whose incessant support and guidance played a vital role in the completion of the dissertation. He has a special place in the career of the researcher, also. Dr Zafar showed great patience and consideration during contact with him. I am highly indebted to him for his intellectual competence and guidance. May Allah shower His blessings over him and reward him the best in this world and the hereafter. I would like to acknowledge all members of Bahá’í and Parsi community who provided valuable ii information and knowledge during the research, field work and interviews. All of them are difficult to list here, however, the researcher expresses his gratitude to all of them. And now, last but not least, the researcher would like to thank his wife who stood with him during the research work. Her humbleness and love made the researcher's life pleasant and cheerful through different stages of the dissertation and the children have been a source of constant inspiration and encouragement. The prayers of my parents are a continuous support for me. May Allah bless all. Abdul Fareed iii ABSTRACT Pakistan is a diverse society with varied ethnic and religious minorities. Pakistan is an enormously plural country characterized by religious, sectarian and ethno-linguistic diversities. It has an overwhelming Muslim population comprises more than ninety-six percent of its 182 million people follow Islam. Islam is declared the state religion of Pakistan. There are religious minorities who identify themselves as non-Muslim Pakistanis. The constitution of Pakistan is a safeguard for the minorities which provides religious and social rights to the minorities. Two of the minorities which are not in much limelight in Pakistani society are the Bahá’ís and the Parsis. Both are said to be the religions living in the diaspora. It appears a good case study of the religions in migration. They are living in a very small number in Pakistan but remain successful in keeping their identity. Socially and religiously, both the communities are enthusiastic to follow the respective religious traditions and practices. The status of the social life of these two religious minorities of Pakistan and their role in Pakistani society is not very much evident. These communities share similarities and differences. The differences overshadow the points of agreement. This study is conducted on the social issues of different but selected religious communities and minorities. This study aims to identify consistency and transformation in the social status of the Bahá’ís and Parsis of Pakistan. An attempt is made to analyze the factors responsible for the change in the social status. It is concluded and analyzed that there is a significant difference between these two minorities. This study is aimed to analyze these religions in Pakistan on ethnic identity and on the institutional parameters iv identified and applied by these communities themselves, i.e. the individual, community and institution. Objectives of the study are to understand the history, social status and current situation of these religious communities of Pakistan as well as their practices and socio-religious and economic aspects. Furthermore, the research is an attempt of ethnographic description of the two communities in which the researcher tried to render a ‘true to life’ picture of what people say and how they act. v TABLE OF CONTENTS Preface ……………………………………………………………… i Abstract……………………………………………………………… iv Table of Contents…………………………………………………… vi Introduction …………………………………………........................ xv Introduction of the Subject..……………………................... xv Literature Review……………………………………………. xix Statement of the Problem…………………………………… xxxi Research Methodology ………………………….................... xxxii Scheme of Chapters …………………………………………. xxxiv CHAPTER 1 ………………………………………………… 1 The Historical Account of the existence of the Religious Minorities 1.1 Introduction……………………………………………… 1 1.1.1 The Muslim Rule in India………………………… 1 1.1.2 British Colonial Rule 6 1.1.3 The Independence Movement and the Creation of Pakistan 15 1.1.4 Formation of All India Muslim League 17 1.1.5 Jinnah’s Vision 25 1.1.6 Islamization and Minorities 33 vi 1.2 Minorities and their Rights 40 1.2.1 Islam and the Rights of Minorities 41 1.2.2 Qur’┐n and the Minorities 43 1.2.3 S┘rah of the Prophet and Muslim Minorities 46 1.2.4 Rights of Minorities in Pakistan 49 1.2.5 Religious Rights of Non-Muslims 50 1.2.6 Religious Minorities and the Constitution of Pakistan 52 1.3 The Religious Minorities of Pakistan- An Overview 54 CHAPTER 2 …………………………………………………..
Recommended publications
  • A Study of the Supervisory System of School Education in Sindh Province of Pakistan

    A Study of the Supervisory System of School Education in Sindh Province of Pakistan

    A STUDY OF THE SUPERVISORY SYSTEM OF SCHOOL EDUCATION IN SINDH PROVINCE OF PAKISTAN By Mc) I-i a mm aci. I sma i 1 13x--cptil Thesis submitted to the University of London in fulfilment of the requirement for the degree of Doctor of Philosophy in Educational Administration. Department of Curriculum Studies Institute of Education University of London March 1991 USSR r- • GILGIT AGENCY • PAKISTAN I ADMINISTRATIVE DIVISIONS q PESH4WAA ISLAMABAD OCCUPIED KASHMIR ( • MIRPUR (AK) RAWALPINDI \., .L.d.) 1■ •-....., CO f ) GUJRAT • --"'-',. • GUJRANWALA X' / 1).--1. •• .'t , C, p.'fj\.,./ ' • X • •• FAISALABAD LAHORE- NP* ... -6 , / / PUNJAB • ( SAHIWAL , / • ....-• .1 • QUETTA MULTAN I BALUCHISTAN RAHIMYAR KHAN/ • .1' \ •,' cc SINDH MIRPURKHAS %.....- \ • .■. • HYDERABAD •( ARABIAN SEA ABSTRACT The role of the educational supervisor is pivotal in ensuring the working of the system in accordance with general efficiency and national policies. Unfortunately Pakistan's system of educational management and supervision is too much entrenched in the legacy of past and has not succeeded, over the last forty years, in modifying and reforming itself in order to cope with the expanding and changing demands of eduCation in the country since independence( i.e. 1947). The empirical findings of this study support the following. Firstly, the existing style of supervision of secondary schools in Sindh, applied through traditional inspection of schools, is defective and outdated. Secondly, the behaviour of the educational supervisor tends to be too rigid and autocratic . Thirdly, the reasons for the resistance of existing system of supervision to change along the lines and policies formulated in recent years are to be found outside the education system and not merely within the education system or within the supervisory sub-system.
  • Mystical Thoughts of Khwaja Muinuddin Chishti and Chishtiyya Sufi Order

    Mystical Thoughts of Khwaja Muinuddin Chishti and Chishtiyya Sufi Order

    T.C SELÇUK ÜNİVERSİTESİ MEVLÂNA ARAŞTIRMALARI ENSTİTÜSÜ MEVLÂNA VE MEVLEVİLİK ARAŞTIRMALARI ANABİLİM DALI MEVLÂNA VE MEVLEVİLİK ARAŞTIRMALARI BİLİM DALI MYSTICAL THOUGHTS OF KHWAJA MUINUDDIN CHISHTI AND CHISHTIYYA SUFI ORDER (MUİNİDDİN ÇİŞTİ- TASAVVUFİ GÖRÜŞLERİ VE ÇİŞTİYYE TARİKATI) Mahir NİRATHİNMEL PUTHİYAPURAYİL KOORANTAKATH YÜKSEK LİSANS TEZİ Danışman Dr. Öğr. Üyesi Hakan KUYUMCU Konya – 2018 II III IV PREFACE The Persian term ‘Khwaja’ carries the meaning of ‘master’. In Indian sub continent, the general usage of the word ‘khwaja’ stands for Khwaja Muinuddin Hasan al Chishti. Similarly we can see the word ‘Moulana’ (in Arabic language the word moula also carries the meaning of ‘master’) represents jalauddin Rumi. The magic of being collective noun, a particular noun in their life is not accidental. Vice versa, it was the result of admiration of the people. When we know the importance of the message that they conveyed to the humanity, we can certainly say that they deserve to be called so. As far as concerning Khwaja Muinuddin Chishti he had heavy responsibilities in Indian subcontinent as the people had degenerated in religious, social, political and cultural facets. By spreading the everlasting messages of love, consideration, charity and broadmindedness he redirected the flow of the history of Indian subcontinent. The records show that by the attraction to his charming personality, about 90 million people had embraced Islam. Khwaja Muinuddin Chishti was the contribution of Chishtiyya Sufi order, a well known and far rooted mystical way in the world established by Abu Ishaq al Shami in Herat, Afghanistan in 930 CE. From the beginning of its formation, it is standing for the spreading of the universal message of Islam.
  • Ideology of the Faraizi Movement of Bengal History 2001

    Ideology of the Faraizi Movement of Bengal History 2001

    IDEOLOGY OF THE FARAIZI MOVEMENT OF BENGAL ABSTRACT i THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF THE il "^ »L;i. ! HISTORY I i ^ if By » <t MUHAMMAD AHSAN ULLAH Under the Supervision of PROF. ISHTIYAQ AHMAD ZILLI CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2001 ABSTRACT The Faraizi movement of Bengal was the first organized Islamic revivalist movement in British India, it was not merely a religious movement but its activities also extended to socio-economic, political, cultural, dawah, and agrarian spheres. Its genesis could be traced to local factors such as religious^ socio-economic and political conditions prevailing at that time in Bengal. But it was also influenced by the general awakening in the Muslim world and the rise of Islamic revivalist movements during the 19**' century throughout the Muslim world. This movement was launched by Haji Shariatullah (17S1-1840) in the first quarter of nineteen century in British Bengal. The basic aims and objectives of the movement were related to the religious reform and restoration of the true Islamic spirit but gradually its activities were extended to the spheres of Politics, economy and culture as without all round upliftment of the Muslims no real change could be expected to take place. Morover, as Islam does not countenance a division among the various sphere^ of human society, the Faraizis could not have legitimately looked over these aspects. 2- This thesis seeks to put the the Faraizi movement in its correct perspective by working out its ideology in relation to not only religion but other aspects of its activities which covered politics, economy, culture etc.
  • A Historical Coalition Between the Hands of the Cause and the Covenant-Breakers

    A Historical Coalition Between the Hands of the Cause and the Covenant-Breakers

    A Historical Coalition between the Hands of the Cause and the Covenant-Breakers Dear Friends, Baha’u’llah made it incumbent upon every believing Baha’i to prepare a will and testament (the most Holy Book, para 255) during his life time. And he followed his own command when he wrote a will and appointed an heir, so that his family and followers would not face any such difficulties after him. In the same way, Abdul-Baha considered it necessary to write a will during one’s life, having also written his own valuable Will and Testament, which includes his important edicts and recommendations. According to the most Holy Book, if a Baha’i dies and does not leave a will, all of his or her belongings and properties should be divided among the following seven groups: spouse, children, father, mother, brother(s), sister(s) and teacher. And according to the Kitab-i Aqdas, if any member of the above categories were deceased, his or her share will be inherited by the UHJ. Finally, according to that same Holy Book, all non-Baha’is, non-believers, Covenant-breakers, and those excommunicated from the Faith, are deprived from a Baha’i's estate. 1 Now, I would like to draw your attention to a very important event in the history of the Baha’i community. As you are well aware, the Beloved Guardian, Shoghi Effendi, passed away in London in the summer of 1957. He journeyed to London in order to purchase necessary material to complete the archives buildings. There, he died having suffered from a previously-undiagnosed disease.
  • Yusuf Book Review

    Yusuf Book Review

    http://www.bmri.org.uk Book Review Aspects of Historical and Cultural Legacy of Muslim Bengal Historical and Cultural Aspects of the Islamic Inscriptions of Bengal: A Reflective Study of Some New Epigraphic Discoveries, by Mohammad Yusuf Siddiq, Dhaka: The International Centre for Study of Bengal Art, 2009, HB, pp316, Tk.2000/ US $ 45. Professor Dr Mohammad Yusuf Siddiq is a well-known scholar in the field of Islamic History, Culture and Civilization. Having studied and taught at a number of universities in the East as well as the West, he has also undertaken research in the field of Arabic and Persian inscriptions of Bengal. His writings have been received well and they have also been translated into numerous languages. At present he is the H. E. C. Professor of Islamic History, Civilization and Culture at the University of the Punjab, Lahore, Pakistan as well as a visiting faculty member at Lahore University of Management Sciences (LUMS). The book under review consists of eight chapters and four appendices as well as a bibliography and index. In the “Introduction: Epigraphy of Muslim Bengal”, the author observes that pre-Islamic Sanskrit and Pali inscriptions are generally informative rather than calligraphic in intent. The significance of calligraphy (viz. the art of writing and elegant penmanship) in Islamic culture has been discussed in the book in some detail, with particular focus on the role of inscriptions in Islamic buildings. He disagrees with the earlier scholars that inscriptions of Bengal were mostly rendered in Naskh character. On the contrary, he emphasizes that most of the Sultanate inscriptions are of Thulth character.
  • Varieties of South Asian Islam Francis Robinson Research Paper No.8

    Varieties of South Asian Islam Francis Robinson Research Paper No.8

    Varieties of South Asian Islam Francis Robinson Research Paper No.8 Centre for Research September 1988 in Ethnic Relations University of Warwick Coventry CV4 7Al Francis Robinson is a Reader in History at the Royal Holloway and Bedford New College, University of London. For the past twenty years he has worked on Muslim politics and Islamic institutions in South Asia and is the author of many articles relating to these fields. His main books are: Separatism Among Indian Muslims: The Politics of the United Provinces' Muslims 1860-1923 (Cambridge, 1974); Atlas of the Islamic World since 1500 (Oxford, 1982); Islam in Modern South Asia (Cambridge, forthcoming); Islamic leadership in South Asia: The 'Ulama of Farangi Mahall from the seventeenth to the twentieth century (Cambridge, forthcoming). Varieties of South Asian Islam1 Over the past forty years Islamic movements and groups of South Asian origin have come to be established in Britain. They offer different ways, although not always markedly different ways, of being Muslim. Their relationships with each other are often extremely abrasive. Moreover, they can have significantly different attitudes to the state, in particular the non-Muslim state. An understanding of the origins and Islamic orientations of these movements and groups would seem to be of value in trying to make sense of their behaviour in British society. This paper will examine the following movements: the Deobandi, the Barelvi, the Ahl-i Hadith, the Tablighi Jamaat, the Jamaat-i Islami, the Ahmadiyya, and one which is unlikely to be distinguished in Britain by any particular name, but which represents a very important Islamic orientation, which we shall term the Modernist.2 It will also examine the following groups: Shias and Ismailis.
  • CENTRAL INFORMATION COMMISSION (Under Sec 19 of the Right to Information Act 2005) B Block, August Kranti Bhawan, New Delhi 1100065

    CENTRAL INFORMATION COMMISSION (Under Sec 19 of the Right to Information Act 2005) B Block, August Kranti Bhawan, New Delhi 1100065

    Appeal No.CIC/OK/A/2007/001392 CENTRAL INFORMATION COMMISSION (Under Sec 19 of the Right to Information Act 2005) B Block, August Kranti Bhawan, New Delhi 1100065 Name of the Appellant - Shri Nusli Wadia, Mumbai Name of the Public Authority - Ministry of External Affairs (MEA) Respondent South Block, New Delhi-110011 Date of Hearing 21.12.2007 Date of Decision 16.01.2008 Facts: 1. By an application of 6-6-’07 submitted on 12-6-07 Shri Nusli Wadia of Mumbai sought the following information from the CPIO, MEA (i) “documents, notes of meeting and file notes relating to or arising out of the letter dated July 06, 2001 sent by Mrs. Dina Wadia to the Hon’ble Prime Minister of India including notes of or documents relating to the discussion between the Hon’ble Prime Minister of India and the Hon’ble External Affairs Minister referred to in the letter no. 757/PSBPM/2001 dated July 13, 2001; (ii) copies of all documents, notes of meetings, file notings, including inter-ministerial notes, advice sought or given including all approvals, proposals, recommendations from the concerned ministers/ICCR including those to and from the Hon’ble Prime Minister; (iii) minutes of meetings with the Hon’ble Prime Minister and any other Ministers/Officials on the matter; and (iv) Opinions given by any authority or person, including legal advice.” 2. To this he received a response on 12-7-07 that the information from CPIO Shri A.K. Nag, JS, (Welfare & Information) was being collected and sought more 1 time.
  • Social Studies for Secondary Schools

    Social Studies for Secondary Schools

    Teaching Guide BOOK We learn Social Studies For Secondary Schools Khadija Chagla-Baig 1 contents Contents Pages Introduction .......................................................................................................................................iv Unit 1 The universe .......................................................................................................................... 2 Unit 2 Maps and globes ................................................................................................................... 6 Unit 3 The Earth ............................................................................................................................. 12 Unit 4 Inside the Earth.................................................................................................................... 16 Unit 5 Natural energy resources..................................................................................................... 20 Unit 6 The Indus Valley Civilization ................................................................................................ 24 Unit 7 The arrival of the Aryans ..................................................................................................... 28 Unit 8 Muslims in Sindh .................................................................................................................. 32 Unit 9 The Muslim Dynasties I ....................................................................................................... 34 Unit 10 The Muslim Dynasties II
  • The Rise of Dalit Peasants Kolhi Activism in Lower Sindh

    The Rise of Dalit Peasants Kolhi Activism in Lower Sindh

    The Rise of Dalit Peasants Kolhi Activism in Lower Sindh (Original Thesis Title) Kolhi-peasant Activism in Naon Dumbālo, Lower Sindh Creating Space for Marginalised through Multiple Channels Ghulam Hussain Mahesar Quaid-i-Azam University Department of Anthropology ii Islamabad - Pakistan Year 2014 Kolhi-Peasant Activism in Naon Dumbālo, Lower Sindh Creating Space for Marginalised through Multiple Channels Ghulam Hussain Thesis submitted to the Department of Anthropology, Quaid-i-Azam University Islamabad, in partial fulfillment of the degree of ‗Master of Philosophy in Anthropology‘ iii Quaid-i-Azam University Department of Anthropology Islamabad - Pakistan Year 2014 Formal declaration I hereby, declare that I have produced the present work by myself and without any aid other than those mentioned herein. Any ideas taken directly or indirectly from third party sources are indicated as such. This work has not been published or submitted to any other examination board in the same or a similar form. Islamabad, 25 March 2014 Mr. Ghulam Hussain Mahesar iv Final Approval of Thesis Quaid-i-Azam University Department of Anthropology Islamabad - Pakistan This is to certify that we have read the thesis submitted by Mr. Ghulam Hussain. It is our judgment that this thesis is of sufficient standard to warrant its acceptance by Quaid-i-Azam University, Islamabad for the award of the degree of ―MPhil in Anthropology‖. Committee Supervisor: Dr. Waheed Iqbal Chaudhry External Examiner: Full name of external examiner incl. title Incharge: Dr. Waheed Iqbal Chaudhry v ACKNOWLEDGEMENT This thesis is the product of cumulative effort of many teachers, scholars, and some institutions, that duly deserve to be acknowledged here.
  • Proposal for a Gujarati Script Root Zone Label Generation Ruleset (LGR)

    Proposal for a Gujarati Script Root Zone Label Generation Ruleset (LGR)

    Proposal for a Gujarati Root Zone LGR Neo-Brahmi Generation Panel Proposal for a Gujarati Script Root Zone Label Generation Ruleset (LGR) LGR Version: 3.0 Date: 2019-03-06 Document version: 3.6 Authors: Neo-Brahmi Generation Panel [NBGP] 1 General Information/ Overview/ Abstract The purpose of this document is to give an overview of the proposed Gujarati LGR in the XML format and the rationale behind the design decisions taken. It includes a discussion of relevant features of the script, the communities or languages using it, the process and methodology used and information on the contributors. The formal specification of the LGR can be found in the accompanying XML document: proposal-gujarati-lgr-06mar19-en.xml Labels for testing can be found in the accompanying text document: gujarati-test-labels-06mar19-en.txt 2 Script for which the LGR is proposed ISO 15924 Code: Gujr ISO 15924 Key N°: 320 ISO 15924 English Name: Gujarati Latin transliteration of native script name: gujarâtî Native name of the script: ગજુ રાતી Maximal Starting Repertoire (MSR) version: MSR-4 1 Proposal for a Gujarati Root Zone LGR Neo-Brahmi Generation Panel 3 Background on the Script and the Principal Languages Using it1 Gujarati (ગજુ રાતી) [also sometimes written as Gujerati, Gujarathi, Guzratee, Guujaratee, Gujrathi, and Gujerathi2] is an Indo-Aryan language native to the Indian state of Gujarat. It is part of the greater Indo-European language family. It is so named because Gujarati is the language of the Gujjars. Gujarati's origins can be traced back to Old Gujarati (circa 1100– 1500 AD).
  • Brief Biographies of Islamic Sufi Shuyookh of Ihsan

    Brief Biographies of Islamic Sufi Shuyookh of Ihsan

    CIFIA GLOBAL JOURNAL VOL – 1 e-ISSN 2582-6859 Published 10 JUL 2020 BRIEF BIOGRAPHIES OF ISLAMIC SUFI SHUYOOKH OF IHSAN Ash Shaikh Mir Asedullah Quadri Citation Format: Shaikh Mir Asedullah Quadri, “An Overview of Islamic Sufi Orders, CIFIA Global Journal, Vol 1, July 2020 ِص َرا َط ا َّل ِذي َن - Abstract Who are the people referred to as the path of those on whom You have ] أَ ْنعَ ْم َت عَ َليْ ِه ْم The lives of Islamic Sufi Shuyookh of Ihsan is a phenomenon awarded your bestowal] in the above verse? of Islamic virtue and simple living which shows about their struggles in teaching Muslims during lives. It is important that The Quran has replied to the question. people know the importance of Sufi Shuyookh in Muslim Society. We have provided in this article the brief biography َفأُو َلـئِ َك مع ا َّل ِذي َن أَ ْنعم َّللا ع َليْهم ِم َن ال َّنبي ي َن - It is in Quran ٰ َ َ َ َ َّ ُ َ ِ ِ ِ of 5 Shuyookh of Ihsan, Shaikh Abdul Qadir Jeelani, Khwaja ُ These are] َوال ِ ص ِ دي ِقي َن َوالش َه َدا ِء َوال َّصا ِل ِحي َن ۚ َو َحسُ َن أو َل ٰـئِ َك َرفِي ًقا Moinuddin Chishtee, Shaikh Abul Hasan Shadhili, Khwaja .the people upon whom Allah has bestowed favors رضئ ) Bahauddin Naqshband and Shaikh Umar Suharwardi They are among the prophets, truthful people, the .(ہللا تعالی عنہم Keywords: Sufism, Ihsan, Islamic Shuyookh, Sufi Shaikhs, martyrs, and the righteous, and what a majestic Qadri, Chisti, Naqshbandi, Shadhili, Suharwardy .
  • Parsi Theater, Urdu Drama, and the Communalization of Knowledge: a Bibliographic Essay

    Parsi Theater, Urdu Drama, and the Communalization of Knowledge: a Bibliographic Essay

    Parsi Theater, Urdu Drama, and the Communalization of Knowledge: A Bibliographic Essay I its remarkable century-long history traversing the colonial and nation- alist eras, the Parsi theater was unique as a site of communal harmony. The Parsi theater began in Bombay in the early s and fanned out across South and Southeast Asia by the s. During the twentieth cen- tury, major Parsi theatrical companies flourished in Lahore, Delhi, and Calcutta, exerting a huge impact on the development of modern drama, regional music, and the cinema. Parsis, Hindus, Muslims, Anglo-Indians, and Baghdadi Jews consorted amicably in both residential and traveling companies. Although company ownership usually remained in Parsi hands, actors were drawn from many communities, as were professional writers, musicians, painters, stage hands, and other personnel. As Såmn≥t^ Gupta makes clear, it was Parsis, non-Parsis, Hindus, Muslims, and Christians who spread the art of theatre by founding theatrical companies, who built playhouses and encouraged drama, who became actors and popularized the art of acting, who composed innumerable dramas in Gujarati, Hindi, and Urdu, who composed songs and defended classical music, and who wrote descriptions of the Parsi stage and related matters.1 Audiences similarly were heterogeneous, comprised of diverse relig- ious, ethnic, and linguistic groups and representing a wide range of class 1Såmn≥t^ Gupta, P≥rsµ T^iy®ªar: Udb^av aur Vik≥s (Allahabad: Låkb^≥ratµ Prak≥shan, ), dedication (samarpan), p. • T A U S positions. Sections of the public were catered to by particular narrative genres, including the Indo-Muslim fairy romance, the Hindu mythologi- cal, and the bourgeois social drama, yet no genre was produced exclu- sively for a particular viewership.