JAMAL J. ELIAS Department of Religious Studies
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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. -
Problematizing the Religious Basis of Maududi's Political Theory
Series IV, Volume 3, No. 2, October 2013 Problematizing the Religious Basis of Maududi’s Political Theory Shahbaz Ahmad Cheema University of the Punjab, Lahore, Pakistan. Introduction This paper problematizes the divinity of establishing an Islamic state by analysing the religious basis of Maulana Abul Ala Maududi’s (hereafter referred to as Maududi) political theory. His political theory revolves around the idea that religion and politics are an inseparable entity and the fulfilment of religious dictates is impossible unless and until we organize a political system as per criteria set by the religion. This idea of Maududi has led many to believe that it is our religious duty to struggle for an Islamic state like many other religious obligations, e.g. offering prayers and keeping fasts. Though neither Maududi himselfnor his political party has been involved systematically in political violence for political ends,it is difficult to argue that his ideology has not undermined the establishment of a sound political system by entangling its developmentwith religion. The selection of Maududi’s political theory for analysis in this paper is informed by the fact that his ideology still has a widespread following in the world. According to Nasr, Maududi is “the most influential of contemporary revivalist thinkers”1. This opinion is echoed by Jackson.2 To materialize his idea of establishing an Islamic 1 Seyyed Vali Reza Nasr, Mawdudi and the Making of Islamic Revolution (Oxford: Oxford University Press, 1996), 3. 2 Roy Jackson, Mawlana Mawdudi and Political Islam: Authority and the Islamic State (New York: Routledge, 2011). 52 Studies on Asia state, he organized a political party named the Jamaat-i-Islami (hereafter referred to as JI) which is one of the most organized religio-political parties of Pakistan.3 It was organized by him in 1941 before partition of the Indian Subcontinent.4 Maududi anchored and supervised the JI for more than three decades till his death in 1979. -
RADICALIZING INDONESIAN MODERATE ISLAM from WITHIN the NU-FPI Relationship in Bangkalan, Madura
RADICALIZING INDONESIAN MODERATE ISLAM FROM WITHIN The NU-FPI Relationship in Bangkalan, Madura Ahmad Zainul Hamdi IAIN Sunan Ampel, Surabaya - Indonesia Abstract: This article tries to present the most current phenomenon of how moderate Islam can live side by side with radical Islam. By focusing its analysis on the dynamics of political life in Bangkalan, Madura, the paper argues that the encounter between these two different ideological streams is possible under particular circumstances. First, there is a specific political situation where the moderate Islam is able to control the political posts. Second, there is a forum where they can articulate Islamic ideas in terms of classical and modern political movements. This study has also found out that the binary perspective applied in the analysis of Islamic movement is not always relevant. The fact, as in the case of Bangkalan, is far more complex, in which NU and Islamic Defender Front (FPI) can merge. This is so Eecause at the Eeginning, F3,’s management in the city is led by kyais or/and prominent local NU leaders. Keywords: Radicalization, de-radicalization, moderate Islam, radical Islam. Introduction A discussion on the topic of contemporary Islamic movements is filled with various reviews about radical Islam. As news, academic work also has its own actual considerations. The September 11th incident seems to be a “productive” momentum to tap a new academic debate which was previously conducted only by a few people who were really making Islam and its socio-political life as an academic project. Islamism, in its violence and atrocity, then became a popular theme that filled almost all the scientific discussion that took ideology and contemporary Islamic movements as a main topic. -
Orthodox Icon and Religious Image. an Inter-Religious Analysis
ORTHODOX ICON AND RELIGIOUS IMAGE. AN INTER-RELIGIOUS ANALYSIS Ioan Emil JURCAN Abstract: This paper is a comparison between different religious icons, images or symbols. Such an approach is necessary in order to highlight the iconic depth of an authentic Christian theology. Every religion has, as a symbolic element, the idea of struggle and spiritual power, but Orthodoxy implies love and the anastasic meeting with God, rather than the force. I will present several symbols from Hinduism, Buddhism, Islam, Judaism, etc. In these symbols we will seek the common elements that can create a connection between these religions and the Christian world. The orthodox Icon has a line that exceeds any other non-Christian religious symbols. It is about the epectatic dimension that turns art into a ladder of Bethel, an ascent to the infinite Divine, which is not force, fecundity, or abundance, but primarily Love. Keywords: Christianity, Islam, icon, image, Shinto, Hinduism Introduction The terms image and icon need a key element in their mutual relationship, namely the term man. It does not necessarily mean man as an individual, but especially man in his connection with God. Man becomes an image, but he can also achieve the tendency towards the icon. He is an image through creation, but his purpose is to become an icon. The world is therefore based on images, but these images have as a result the path towards the iconic state, towards the state of holiness. The equation icon-image mainly applies to the man with transcendental tendencies, the man in search of the sacred and of holiness. -
The Lutheran Reform and the Transformation of the Religious Image in the Arts
Vivat Academia. Revista de Comunicación. March 15, 2019 / June 15, 2019, nº 146, 1-20 ISSN: 1575-2844 http://doi.org/10.15178/va.2019.146.1-20 RESEARCH Received: 06/11/2017 --- Accepted: 11/10/2018 --- Published: 15/03/2019 THE LUTHERAN REFORM AND THE TRANSFORMATION OF THE RELIGIOUS IMAGE IN THE ARTS La Reforma Luterana y la transformación de la imagen religiosa en las artes María Magdalena Ziegler1: Se habla arte. Venezuela. [email protected] ABSTRACT After 500 years of the emblematic gesture of Martin Luther in Wittenberg that would start the Protestant Reformation, it is necessary to study the place that religious images had in the new vision of Christianity from the Lutheran ideas. The significant proposal of two German artists, Albrecht Dürer and Lucas Cranach, the Elder is analyzed. From the first, a unique work, The Four Apostles, which recomposes and reconfigures the religious image from the devotional to the declarative, emphasizing the importance of the Gospel and the word in religious artistic expression. And, of the second, two works that finish sealing the new place that will occupy the religious images in the Lutheran Church, Law and Gospel and Christ blessing the children, with which Cranach approaches the Lutheran preaching and a vision of the religious set of images most linked to the Scriptures. However, in both cases, the demystification of the religious image is remarkable, as long as it takes the place of support for the preaching, avoiding acting as its substitute. The reconfiguration of the religious image that places it in a sphere different from that of the Christian tradition initiated with the official stipulations of the Second Council of Nicaea is analyzed. -
The Popularity of Mawlana Rumi and the Mawlawi Tradition
The Popularity of Mawlana Rumi and the Mawlawi Tradition ibrahim gamard It is an amazing phenomenon that, hundreds of years having passed since his death in 1273, Mawlana Jalal al-Din Rumi, the great mystic poet whose fame has been lasting in the East, has now become so well known in the West. At the same time, few people have heard anything about the Mawlawi (Turkish: Mevlevi ) Sufi tradition other than per - formances of the ‘whirling dervishes’. And yet it is the Mawlawi tradi - tion that has preserved the spiritual wisdom teachings of Mawlana (Turkish: Mevlana), his disciples and his descendants for more than seven centuries. The Mawlawi¯ S AMAc At the end of the Ottoman Empire there were one hundred and four - teen Mawlawi centres (takya; Turkish, tekke) in existence and it has been estimated that there were about one hundred thousand Mawlawis throughout the Empire. This came to an end in 1925 when the Turkish Republic outlawed all Sufi organizations and closed their centres. The famous Whirling Prayer Ceremony (sama c; Turkish, sema), which for centuries had been performed only at Mawlawi centres inside special ‘whirling ceremony’ halls (sama c-khana; Turkish, semahane), was forbidden for nearly thirty years thereafter. The Mawlawis had faithfully commemorated the anniversary of Mawlana’s death every year. This was based on the Sufi custom of celebrating the anniversary of the death of a revered saint (wali; Turkish, veli ) as if it were a ‘wedding’ (curs, carus) when the soul of the saint was believed to have ‘reunited’ with God. Like all Sufis, the Mawlawis commemorated Mawlana’s death according to the Islamic lunar calendar. -
Making Sense of Daesh in Afghanistan: a Social Movement Perspective
\ WORKING PAPER 6\ 2017 Making sense of Daesh in Afghanistan: A social movement perspective Katja Mielke \ BICC Nick Miszak \ TLO Joint publication by \ WORKING PAPER 6 \ 2017 MAKING SENSE OF DAESH IN AFGHANISTAN: A SOCIAL MOVEMENT PERSPECTIVE \ K. MIELKE & N. MISZAK SUMMARY So-called Islamic State (IS or Daesh) in Iraq and Syria is widely interpreted as a terrorist phenomenon. The proclamation in late January 2015 of a Wilayat Kho- rasan, which includes Afghanistan and Pakistan, as an IS branch is commonly interpreted as a manifestation of Daesh's global ambition to erect an Islamic caliphate. Its expansion implies hierarchical order, command structures and financial flows as well as a transnational mobility of fighters, arms and recruits between Syria and Iraq, on the one hand, and Afghanistan–Pakistan, on the other. In this Working Paper, we take a (new) social movement perspective to investigate the processes and underlying dynamics of Daesh’s emergence in different parts of the country. By employing social movement concepts, such as opportunity structures, coalition-building, resource mobilization and framing, we disentangle the different types of resource mobilization and long-term conflicts that have merged into the phenomenon of Daesh in Afghanistan. In dialogue with other approaches to terrorism studies as well as peace, civil war and security studies, our analysis focuses on relations and interactions among various actors in the Afghan-Pakistan region and their translocal networks. The insight builds on a ten-month fieldwork-based research project conducted in four regions—east, west, north-east and north Afghanistan—during 2016. We find that Daesh in Afghanistan is a context-specific phenomenon that manifests differently in the various regions across the country and is embedded in a long- term transformation of the religious, cultural and political landscape in the cross-border region of Afghanistan–Pakistan. -
The Fatimid Caliphate General Editor: Farhad Daftary Diversity of Traditions
'lltc Jnslitutc of lsmaili Studies Ismaili Heritage Series, 14 The Fatimid Caliphate General Editor: Farhad Daftary Diversity of Traditions Previously published titles: I. Paul E. Walker, Abu Ya'qub al-SijistiinI: Intellectual Missionary (1996) 2. Heinz Halm, The Fatimids and their Traditions of Learning ( 1997) 3. Paul E. Walker, Jjamfd al-Din al-Kirmani: Ismaili Thought in the Age ofal-l:iiikim (1999) 4. Alice C. Hunsberger, Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher (2000) 5. Farouk Mitha, Al-Ghazalf and the Ismailis: A Debate in Medieval Islam (2001) Edited by 6. Ali S. Asani, Ecstasy and Enlightenment: The Ismaili Devotional Literature of South Asia (2002) Farhad Daftary and Shainool Jiwa 7. Paul E. Walker, Exploring an Islamic Empire: Fatimid History and its Sources (2002) 8. Nadia Eboo Jamal, Surviving the Mongols: Nizari Quhistani and the Continuity ofIsmaili Tradition in Persia (2002) 9. Verena Klemm, Memoirs of a Mission: The Ismaili Scholar; States man and Poet al-Mu'ayyad fi'l-Din al-Shfriizi (2003) 10. Peter Willey, Eagle's Nest: Ismaili Castles in Iran and Syria (2005) 11. Sumaiya A. Hamdani, Between Revolution and State: The Path to Fatimid Statehood (2006) 12. Farhad Daftary, Ismailis in Medieval Muslim Societies (2005) 13. Farhad Daftary, ed., A Modern History of the Ismailis (2011) I.B.Tauris Publishers LONDON • NEW YORK in association with The Institute oflsmaili Studies LONDON 1111 '1111' 1'itti111icl <: 11lifih111t· soun;cs and fanciful accounts of medieval times. 'lhus legends and misconceptions have continued to surround the Ismailis through the 20th century. -
Images of the Church in I Corinthians and I Timothy
IMAGES OF THE CHURCH IN 1 CORINTHIANS AND 1 TIMOTHY AN EXERCISE IN CANONICAL HERMENEUTICS EUGENE E. LEMCIO I. INTRODUCTION It is my great pleasure to offer this essay in tribute to Professor Robert W. Lyon, my first teacher of New Testament exegesis and criticism at Asbury Theological Seminary. Although he set rigorous academic standards, our honoree always stressed the need for scholarly endeavor to serve the people of God within whose faith and life the documents originated. Therefore, churchman that he is, it is fitting that my subject should deal with some aspect of the Church's life and thought which are to be found in the NT. But Bob is a certain kind of churchman, believing that the people of God need to know how to hear and accommodate the loyal (might we say "loving"?) opposition within it. At its best, a conversation among mul- tiple and diverse voices on the grand theme(s) of Scripture can move us closer to the ideal of the Church as semper reformanda. It is in this spirit that I offer this two- part thesis in commemoration of his retirement: (I) By approaching I Corinthians and I Timothy via their dominating images of the Church as body and house(hold), one is thereby able to integrate (and not merely treat in no particular order or con- figuration) their primary themes or motifs, respectively. (2) These two distinct images (and the internally-integrated themes which they "control") are in "opposi- tion" to each other in the sense that they resist the objectifying and absolutizing of one over the other: i.e., they protest the confusing of these or any other image with the single reality to which they join us. -
5~-~¥3 GOD 1 Confirmaatlon REVIEW SHEET :6-- There Is One God, the Supreme Being, Wh
th 8 GRADE REVIEW SHEET 2018 - 2019 GOD and REVELATION There is one God, the Supreme Being, who is infinitely loving, powerful, perfect and eternal. Holy Trinity - Three divine persons in one God (Blessed Trinity): 1. First Person – God the Father or Creator. 2. Second Person - Jesus Christ, the Son of God, Savior, and Redeemer. 3. Third Person - Holy Spirit, Comforter or Paraclete, who dwells within us. Revelation - everything God has told us about Himself and how He wants us to live. Scripture (the Bible) and Tradition - two sources of Revelation. Jesus is the ultimate Revelation of God - He is fully divine and fully human. Incarnation - God becoming man. Christmas (The Feast of the Nativity) celebrates the Incarnation. Paschal Mystery - the Suffering, Death and Resurrection of Jesus; Celebrated over the Easter Triduum. Jesus Christ has saved us from our sins by sacrificing Himself and dying on the Cross. By His Redemption He has made us worthy to become children of God and live with him eternally in Heaven. CHURCH - founded by Jesus Christ. Also known as People of God, the Mystical Body of Christ or the Bride of Christ. There are Four Marks of the Church: 1. one - we are all united under its head and founder, Jesus Christ. 2. holy - Jesus is the Head of the Church and makes it holy by His love for it. 3. catholic, or universal, - it exists throughout the world, even in smallest, poorest or remote places. 4. apostolic because it faithfully hands down the teaching of the Apostles. The Church consists of clergy, religious and laity. -
The Religious Identity of Young Muslim Women in Berlin Muslim Minorities
The Religious Identity of Young Muslim Women in Berlin Muslim Minorities Editors Jørgen S. Nielsen, University of Copenhagen Felice Dassetto, University of Louvain-la-Neuve Aminah McCloud, DePaul University, Chicago VOLUME 14 The titles published in this series are listed at brill.com/mumi The Religious Identity of Young Muslim Women in Berlin An Ethnographic Study By Synnøve K.N. Bendixsen LEIDEN • BOSTON 2013 This is an open access title distributed under the terms of the prevailing CC-BY-NC License at the time of publication, which permits any non-commercial use, distribution, and reproduction in any medium, provided the original author(s) and source are credited. An electronic version of this book is freely available, thanks to the support of libraries working with Knowledge Unlatched (KU). KU is a collaborative initiative designed to make high quality content Open Access for the public good. More information about the initiative and links to the Open Access version can be found at www.knowledgeunlatched.org. Financial support was received from The Research Council of Norway (NFR) and from Uni, Stein Rokkan Centre for Social Studies, Norway. Cover illustration: Graffiti on wall, Lausitzer Strasse, Kreuzberg. Photo provided by Synnøve Bendixsen. Library of Congress Cataloging-in-Publication Data Bendixsen, Synnøve K.N. The religious identity of young Muslim women in Berlin : an ethnographic study / by Synnøve K.N. Bendixsen. p. cm. -- (Muslim minorities ; v. 14) Includes bibliographical references and index. ISBN 978-90-04-22116-1 (hardback : alk. paper) -- ISBN 978-90-04-25131-1 (e-book) 1. Muslim women--Relgious life--Germany--Berlin. -
Vol 2, No 3 (2008): Perspectives on Terrorism
Table of Contents: Counter-Ideology: Unanswered Questions and the Case of Pakistan By Muhammad Amir Rana…………………………………………3 Complex Systems Problems in the War of Ideas By Steven R. Corman………………………………………………6 Business as Usual? Leveraging the Private Sector to Combat Terrorism By Stacy Reiter Neal……………………………………………….10 PERSPECTIVES ON TERRORISM Volume II, Issue 3 Counter-Ideology: Unanswered Questions and the Case of Pakistan By Muhammad Amir Rana A counter-ideological response to neutralise and defeat terrorism has become a popular theme in the anti- extremism discourse. It is widely believed that ideology is the key motivating force behind the current wave of terrorism. In fact, academics, journalists, and counter-terrorism experts take for granted that Islamic extremism has its roots in a particular extremist version of religion. Therefore, promotion of a moderate and peaceful ver- sion of religion is essential to combat terrorism at its roots. This ideological approach has led to some interesting perspectives in the bid to find solutions to the problem of Islamic extremism. One of the more attractive ones is the “Radicals versus Sufis” perspective. According to this viewpoint, Takfiri, Salafi, and Wahhabi ideologies are radical and responsible for promoting terrorism. Opposed to these radical ideologies is Sufism, which is hailed as a moderate version of Islam capable of coun- tering radical ideologies. The following assumptions underpin this ideological approach to tackling terrorism: • Al-Qaeda and its affiliated groups gain ideological inspiration from Takfiri, Salafi, and Wahhabi versions of Islam. Jihad is central to these ideologies, so they are the sources of ter- rorism; • The Salafi and Wahhabi extremist movements have political agendas and want to impose their version of Islam not only in Muslim states, but also throughout the world; • Sufism, on the other hand, stresses self-purification and has little or no political dimension.