Algeria 2016 International Religious Freedom Report
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Sufism and Sufi Practices in Pakistan: a Case Study of 'Notan Wali Sarkar'
South Asian Studies A Research Journal of South Asian Studies Vol. 30, No.1, January – June 2015, pp. 7 – 14. Sufism and Sufi Practices in Pakistan: A Case Study of ‘Notan Wali Sarkar’(1917- 1994) Muhammad Iqbal Chawla University of the Punjab, Lahore. Introduction Literature is agog with stories about the life, thoughts and practices of several Syeds and Qalandars but not many words have been spent on the life of Mian Abdul Rashid Panipati, popularly known as ‘Notan Wali Sarkar’. A man of simple tastes and great spirituality, Mian Abdul Rashid is considered by his followers as one of the greatest Qalandars. This paper delves into the life of the mystic who is known little beyond Sargodha, Pakistan, and has even been cold-shouldered by historians. Call it divine design or sheer coincidence, Mian Abdul Rashid was born in Panipat (India), the land of Qalandars, (Eaton, 2003) and finally settled in the city of Sargodha which is known for its mystics, pirs, Syeds, and most importantly, for the Gaddis of Pir of Sial Sharif and Pir Karam Ali Shah. Even two decades after his death (he was killed by his nephew), Sargodha still resonates with the tales of Mian Sahib who was always dressed in dhoti, kurta; the man who loved the betel leaf, tea and smoke from the hookah (water pipe) after every meal, a routine that he stuck to until the last breath. He had very simple food habits and would often be found meditating by fire or cleaning the enclosure with water. He always advised his visitors to recite the holy Quran, stay clean, and observe fasting. -
Marcia Hermansen, and Elif Medeni
CURRICULUM VITAE Marcia K. Hermansen October 2020 Theology Dept. Loyola University Crown Center 301 Tel. (773)-508-2345 (work) 1032 W. Sheridan Rd., Chicago Il 60660 E-mail [email protected] I. EDUCATION A. Institution Dates Degree Field University of Chicago 1974-1982 Ph.D. Near East Languages and Civilization (Arabic & Islamic Studies) University of Toronto 1973-1974 Special Student University of Waterloo 1970-1972 B.A. General Arts B. Dissertation Topic: The Theory of Religion of Shah Wali Allah of Delhi (1702-1762) C. Language Competency: Arabic, Persian, Urdu, French, Spanish, Italian, German, Dutch, Turkish II. EMPLOYMENT HISTORY A. Teaching and Other Positions Held 2006- Director, Islamic World Studies Program, Loyola 1997- Professor, Theology Dept., Loyola University, Chicago 2003 Visiting Professor, Summer School, Catholic University, Leuven, Belgium 1982-1997 Professor, Religious Studies, San Diego State University 1985-1986 Visiting Professor, Institute of Islamic Studies McGill University, Montreal, Canada 1980-1981 Foreign Service, Canadian Department of External Affairs: Postings to the United Nations General Assembly, Canadian Delegation; Vice-Consul, Canadian Embassy, Caracas, Venezuela 1979-1980 Lecturer, Religion Department, Queen's University, Kingston, Ontario M. K. Hermansen—2 B.Courses Taught Religious Studies World Religions: Major concepts from eastern and western religious traditions. Religions of India Myth and Symbol: Psychological, anthropological, and religious approaches Religion and Psychology Sacred Biography Dynamics of Religious Experience Comparative Spiritualities Scripture in Comparative Perspective Ways of Understanding Religion (Theory and Methodology in the Study of Religion) Comparative Mysticism Introduction to Religious Studies Myth, Magic, and Mysticism Islamic Studies Introduction to Islam. Islamic Mysticism: A seminar based on discussion of readings from Sufi texts. -
The Muslim 500 2011
The Muslim 500 � 2011 The Muslim The 500 The Muslim 500 � 2011 The Muslim The 500 The Muslim 500The The Muslim � 2011 500———————�——————— THE 500 MOST INFLUENTIAL MUSLIMS ———————�——————— � 2 011 � � THE 500 MOST � INFLUENTIAL MUSLIMS · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · All rights reserved. No part of this book may be repro- The Muslim 500: The 500 Most Influential Muslims duced or utilised in any form or by any means, electronic 2011 (First Edition) or mechanic, inclding photocopying or recording or by any ISBN: 978-9975-428-37-2 information storage and retrieval system, without the prior · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · written permission of the publisher. Views expressed in The Muslim 500 do not necessarily re- Chief Editor: Prof. S. Abdallah Schleifer flect those of RISSC or its advisory board. Researchers: Aftab Ahmed, Samir Ahmed, Zeinab Asfour, Photo of Abdul Hakim Murad provided courtesy of Aiysha Besim Bruncaj, Sulmaan Hanif, Lamya Al-Khraisha, and Malik. Mai Al-Khraisha Image Copyrights: #29 Bazuki Muhammad / Reuters (Page Designed & typeset by: Besim Bruncaj 75); #47 Wang zhou bj / AP (Page 84) Technical consultant: Simon Hart Calligraphy and ornaments throughout the book used courtesy of Irada (http://www.IradaArts.com). Special thanks to: Dr Joseph Lumbard, Amer Hamid, Sun- dus Kelani, Mohammad Husni Naghawai, and Basim Salim. English set in Garamond Premiere -
KONSEP AL-NAFS DALAM KAJIAN TASAWUF AL-GHAZᾹLĪ Paisol
PAISOL BURLIAN: Konsep Al-Nafs... KONSEP AL-NAFS DALAM KAJIAN TASAWUF AL-GHAZᾹLĪ Paisol Burlian Fakultas Dakwah dan Komunikasi IAIN Raden Fatah Palembang e-mail: [email protected] Abstract: This article will elaborate on al-nafs (soul) which is an essential part of human nature. The Sufis divide understanding al-nafs in three senses. First, al-nafs is a substance that distinguishes human qualities with other creatures. Second, al- nafs is the cause of man to be creative and dynamic, through the process of inspiration and contemplation. Therefore, the level of quality of the nafs is different. In the literature of Sufism, the nafs can be transformed from a trend that is closest to the bad action to the level of closeness to the divine tenderness. Third, the nafs is the impulse of anger and lust, and urge all reprehensible nature, and immoral in mind. Sufi Sunni, al-Ghazālī calls nafs as the center of the potential upset, and the base of the despicable nature. Therefore, al-nafs need to be purified so that the properties of self perverted man disappeared. Road purification al-nafs is riyāḍah and mujahadah who constantly so al-nafs is ultimately up to the level of the nafs al-muṭmainnah. Abstrak: Artikel ini akan mengelaborasi tentang al-nafs (jiwa) yang merupakan bagian yang penting dari hakikat manusia. Para sufi membagi pengertian al-nafs ini dalam tiga pengertian. Pertama, al-nafs merupakan substansi yang membedakan kualitas manusia dengan makhluk yang lain. Kedua, al-nafs merupakan penyebab manusia menjadi kreatif dan dinamik, melalui proses inspirasi dan tafakur. -
Shāh Walī Allāh's Theory of the Subtle Spiritual Centers (Laṭāʾif): a Sufi Model of Personhood and Self-Transformation Author(S): Marcia K
Shāh Walī Allāh's Theory of the Subtle Spiritual Centers (Laṭāʾif): A Sufi Model of Personhood and Self-Transformation Author(s): Marcia K. Hermansen Source: Journal of Near Eastern Studies, Vol. 47, No. 1, (Jan., 1988), pp. 1-25 Published by: The University of Chicago Press Stable URL: http://www.jstor.org/stable/3693678 Accessed: 06/07/2008 15:16 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=ucpress. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. We work with the scholarly community to preserve their work and the materials they rely upon, and to build a common research platform that promotes the discovery and use of these resources. For more information about JSTOR, please contact [email protected]. http://www.jstor.org SHAH WALI ALLAH'S THEORY OF THE SUBTLE SPIRITUAL CENTERS (LATA'IF): A SUFI MODEL OF PERSONHOOD AND SELF-TRANSFORMATION* MARCIA K. -
An Analysis of Ibn Al-'Arabi's Al-Insan Al-Kamil, the Perfect Individual, with a Brief Comparison to the Thought of Sir Muhammad Iqbal
v» fT^V 3^- b An Analysis of Ibn al-'Arabi's al-Insan al-Kamil, the Perfect Individual, with a Brief Comparison to the Thought of Sir Muhammad Iqbal Rebekah Zwanzig, Master of Arts Philosophy Submitted in partial fulfillment of the requirements for the degree of Master of Arts Faculty of Philosophy, Brock University St. Catharines, Ontario © May, 2008 JAMES A GffiSON LIBRARY BROCK UNIVERSITY ST. CATHARINES ON 'I I,, >-•• Abstract: This thesis analyzes four philosophical questions surrounding Ibn al-'Arabi's concept of the al-iman al-kamil, the Perfect Individual. The Introduction provides a definition of Sufism, and it situates Ibn al-'Arabi's thought within the broader context of the philosophy of perfection. Chapter One discusses the transformative knowledge of the Perfect Individual. It analyzes the relationship between reason, revelation, and intuition, and the different roles they play within Islam, Islamic philosophy, and Sufism. Chapter Two discusses the ontological and metaphysical importance of the Perfect Individual, exploring the importance of perfection within existence by looking at the relationship the Perfect Individual has with God and the world, the eternal and non-eternal. In Chapter Three the physical manifestations of the Perfect Individual and their relationship to the Prophet Muhammad are analyzed. It explores the Perfect Individual's roles as Prophet, Saint, and Seal. The final chapter compares Ibn al-'Arabi's Perfect Individual to Sir Muhammad Iqbal's in order to analyze the different ways perfect action can be conceptualized. It analyzes the relationship between freedom and action. \ ^1 Table of Contents "i .. I. Introduction 4 \. -
Download Muqamaat-E-Ruh In
Muqamaat-E Ru’h ALLAH has created humans so that they can become ‘Insaan’. Insaan basically means ‘The one who forgets’. Ulama-e Zhaahir take this in the literal and worldly sense. Insaan forgets the vow taken in the World of the Souls and gets involved in all kind of evils in this 'Aalam-e Maadi. It is only ‘Tauba’ that can put him/her back on the right track. They quote a ‘Hadeeth: “If man did not commit sins, ALLAH would have destroyed the mankind and would have created another creation that would have sinned and asked for forgiveness so that HU could forgive”. Ulama-e Baatin believe in this but also talk about the ‘Insaan-e Haqeeqi’. This is explained by Sayyidina Makhdum Jahan Sharf-ul-Haq Wad Deen Ahmad Ya’hya Muniri (RA) of Silsila-E ‘Aaliya Suharwardiya in his Maktoobat under the Title ‘Tauheed’. He talks about the following four levels of Tauheed: 1. Tauheed-e Munafiqeen 2. Tauheed-e 'Aamiyana and Tauheed-e Mutakallamin 3. Tauheed-e 'Aarifana 4. Tauheed-e Mauhidana It is the 4th level we are discussing here. There are three sublevel in it. In this level, Tajalliaat-e Sifaat-e Ilaahi descend on the heart with such an intensity that the person forgets everything. In the second sublevel, the person is involved in such a depth that he/she forgets himself/herself. In the third sublevel, he/she forgets about the forgetting. This is also known as Fanaa 'Anil Fanaa. The person who achieves this level of Tauheed is known as 'Insaan', the one who forgets everything in the Divine Love, forgets himself/herself and then forgets about this forgetting. -
93 Perpindahan Wali Nasab Kepada Wali Hakim
El-Usrah: Jurnal Hukum Keluarga https://jurnal.ar-raniry.ac.id/index.php/usrah/index Vol. 1 No. 1. Januari-Juni 2018 ISSN: 2549 – 3132 ║ E-ISSN: 2620-8083 Perpindahan Wali Nasab Kepada Wali Hakim (Analisis Terhadap Sebab-Sebab ‘Aḍal Wali Pada KUA Kecamatan Syiah Kuala Kota Banda Aceh) Zaiyad Zubaidi Kamaruzzaman Fakultas Syari‟ah dan Hukum UIN Ar-Raniry Email: [email protected] Abstrak Perwalian dalam akad nikah merupakan syari‟at yang harus dipenuhi. Ketiadaan wali menentukan sah tidaknya pernikahan, sebab wali adalah salah satu rukun nikah. Islam melarang pihak wali enggan untuk menikahkan atau „aḍal wali. Terkait „aḍal wali, artikel ini berusaha mengungkap permasalahan wali adal di KUA Kecamatan Syiah Kuala Kota Banda Aceh. Tujuan artikel ini yaitu untuk mengetahui sebab-sebab „aḍal wali, langkah yang ditempuh ketika ada „aḍal wali, dan mengetahui tinjauan hukum Islam terhadap „aḍal wali di KUA Kecamatan Syiah Kuala Kota Banda Aceh. Hasil analisa menunjukan bahwa sebab „aḍal wali ini yaitu kedua orang tua bercerai dan pihak ayah menolak menikahkan anak sebab rasa benci yang berlebihan, ayah tidak menyetujui pasangan pilihan anak, calon laki-laki berasal dari keluarga miskin, dan karena tempat tinggal calon suami yang jauh. Langkah yang dilalui oleh pasangan yang „aḍal wali yaitu: Pertama, pihak perempuan memberitahukan permasalahan „aḍal wali kepada pihak KUA. Kedua, pihak KUA mengutus salah satu delegasi untuk memberikan nasehat kepada orang tua. Ketiga, pihak KUA menunjuk pengganti wali. Pihak KUA dapat menjadi wali nikah setelah sebelumnya pihak perempuan mengajukan permohonan kepada Pengadilan Agama atau Mahkamah Syar‟iyah untuk ditetapkan wali hakim baginya. Dalam Islam, wali dilarang menolak („aḍal) menikahkan tanpa ada alasan yang dibenarkan syara‟. -
CURRICULUM VITAE Marcia K. Hermansen September 2020
CURRICULUM VITAE Marcia K. Hermansen September 2020 Theology Dept. Loyola University Crown Center 301 Tel. (773)-508-2345 (work) 1032 W. Sheridan Rd., Chicago Il 60660 E-mail [email protected] I. EDUCATION A. Institution Dates Degree Field University of Chicago 1974-1982 Ph.D. Near East Languages and Civilization (Arabic & Islamic Studies) University of Toronto 1973-1974 Special Student University of Waterloo 1970-1972 B.A. General Arts B. Dissertation Topic: The Theory of Religion of Shah Wali Allah of Delhi (1702-1762) C. Language Competency: Arabic, Persian, Urdu, French, Spanish, Italian, German, Dutch, Turkish II. EMPLOYMENT HISTORY A. Teaching and Other Positions Held 2006- Director, Islamic World Studies Program, Loyola 1997- Professor, Theology Dept., Loyola University, Chicago 2003 Visiting Professor, Summer School, Catholic University, Leuven, Belgium 1982-1997 Professor, Religious Studies, San Diego State University 1985-1986 Visiting Professor, Institute of Islamic Studies McGill University, Montreal, Canada 1980-1981 Foreign Service, Canadian Department of External Affairs: Postings to the United Nations General Assembly, Canadian Delegation; Vice-Consul, Canadian Embassy, Caracas, Venezuela 1979-1980 Lecturer, Religion Department, Queen's University, Kingston, Ontario M. K. Hermansen—2 B.Courses Taught Religious Studies World Religions: Major concepts from eastern and western religious traditions. Religions of India Myth and Symbol: Psychological, anthropological, and religious approaches Religion and Psychology Sacred Biography Dynamics of Religious Experience Comparative Spiritualities Scripture in Comparative Perspective Ways of Understanding Religion (Theory and Methodology in the Study of Religion) Comparative Mysticism Introduction to Religious Studies Myth, Magic, and Mysticism Islamic Studies Introduction to Islam. Islamic Mysticism: A seminar based on discussion of readings from Sufi texts. -
The Doctrines of Sufism
Perfecting The Religious Unity Of Existence Experience Annihilation Improving The Spiritual Self The Doctrines Of Sufism Wali: Spiritual Guide/sainthood Kashf: Enlightenment The doctrines of sufism.mmap • 3/4/2006 • Mindjet Team Emphasizes perception, maarifa leading to direct knowledge of Self and God, and Sufism uses the heart as its medium Emphasizes reason, ilm leading to understanding of God, uses the Aaql as The Context: (The Approaches To its medium, and subjects reason to Faith And Understanding) Kalam revelation Emphasizes reason, ilm leading to understanding of God, uses the Aaql as Philosophy its medium AL BAQARA Al Junayd Al Hallaj Annihilation By Examples Taqwa: Piety Sobriety The Goals Of The Spiritual Journey Paradox and biwelderment Intoxication QAAF The Consequence Of Annihilation Annihilation Abu Bakr (RAA): Incapacity to perceive is perception Perplexity Results from the negation in the first part of the Shahada (fana) AL HADEED And from the affirmation of the Living the Shahada subsistence in the second part of the Shahada: (Baqa) Be witness to the divine reality, and eliminate the egocentric self Living the Tawheed The Motivation For Annihilation Start as a stone Be shuttered by the divine light of the Self transformation divine reality you witness Emerge restructed as a jewel The Origins Of Annihilation AL RAHMAN Annihilation.mmap • 3/6/2006 • Mindjet Team Born and Raised in Baghdad (died in 910 or 198 H) His education focused on Fiqh and Hadith He studied under the Jurist Abu Thawr: An extraordinary jurist started as a Hanafii, then followed the Shafi school once al Imam Al Shafi came to Baghdad. -
An Analysis of Muslim Women's Rights Based on the Works Of
An Analysis of Muslim Women’s Rights Based on the Works of Amina Wadud, Fatima Mernissi, and Riffat Hassan The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Stack, Roohi. 2020. An Analysis of Muslim Women’s Rights Based on the Works of Amina Wadud, Fatima Mernissi, and Riffat Hassan. Master's thesis, Harvard Extension School. Citable link https://nrs.harvard.edu/URN-3:HUL.INSTREPOS:37365037 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA An Analysis of Muslim Women’s Rights Based on the Works of Amina Wadud, Fatima Mernissi, and Riffat Hassan Roohi Khan Stack A Thesis in the Field of Religion for the Degree of Master of Liberal Arts in Extension Studies Harvard University May 2020 Copyright 2020 Roohi Khan Stack Abstract This thesis will analyze the arguments, methods, results and contexts of Islamic feminist scholars Amina Wadud, Fatima Mernissi, and Riffat Hassan. These women have been at the forefront of writing about the equal rights of women in Islam. Although each looks at Islam from a different scholarly lens, their work involves trying to elucidate Muslim women’s equality as stated in Islamic religious texts such as the Qur’an and the ahadith, as well as looking at the actions of the Prophet Muhammad and Muslim women in the early Islamic period. -
Expressions of Islamic Feminisms in Algeria and Saudi Arabia: Towards Intersectional and Feminist-Postcolonial Approach
Expressions of Islamic Feminisms in Algeria and Saudi Arabia: Towards Intersectional and Feminist-postcolonial Approach A thesis submitted to The University of Manchester for the degree of Doctor of Philosophy in the Faculty of Humanities 2018 Afaf M. H. Al-Humaidi School of Arts, Languages and Cultures TABLE OF CONTENTS ABSTRACT ......................................................................................................................................... 5 DECLARATION ................................................................................................................................. 7 COPYRIGHT STATEMENT .............................................................................................................. 7 TRANSILERERATION ...................................................................................................................... 8 DEDICATION ..................................................................................................................................... 9 ACKNOWLEDGMENTS ................................................................................................................. 10 CHAPTER 1 ...................................................................................................................................... 11 INTRODUCTION ............................................................................................................................. 11 BACKGROUND ..............................................................................................................................