The Ultimate Dimension of Life’ During His(RA) Lifetime
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DAILY Adhkār
ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ DAILY adhkār Authentic Remembrances & Supplications prescribed by the Messenger of Allah DAILY adhkār Authentic Remembrances & Supplications prescribed by the Messenger of Allah Second Edition � � � � � � � N·� ÿ€@k� v� n�� c@Ô� „� Ï� «� Üa@� ·� ÿi�ä@� fib”Î� “And your Lord said: ‘Call upon Me; I will respond to you.’” (40:60) � �� @Ò�Ï� «� Ü@� k� Ó� uc@L@k� Ì@� ã”@� Ô� „� hœ@� �� � «@� � Üb� j� «@� Ÿ� €d�@a� à�gÎ� � � � � � � @Ôi@aω� fl˚� Ó� €�Î@Ô€@aÏj� Ó� vn� �Ó� ‹œ@L@� Êb«� Ü@a� à�g@ aá€a� � � � � � � � � � � � � � � � NÊ� Î� á� í@� ã� Ì@� ·� Ë� ‹»� € “When My servants ask you about Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them obey Me, and believe in Me that they may be guided.” (2:186) “Allah says: ‘I am as My slave thinks of me, and I am with him when he remembers Me. If he remembers Me within himself, I remember him within Myself; and if he remembers Me in a gathering, I remember him in a better gathering; and if he draws one span nearer to Me, I draw one cubit nearer to him; and if he draws one cubit nearer to Me, I draw a distance of two outstretched arms nearer to him; and if he comes to Me walking, I go to him running.’” (Hadīth Qudsī, Bukhārī) ABOUT UMMAH WELFARE TRUST Recent decades have seen this final Ummah encounter unprecedented trials and calamities. Millions who have taken Allah as their Lord and His Messenger as their guide have suffered and perished amidst continuous wars, natural disasters and enforced poverty. -
As-Sabr (Tålmodighed)
Ass--Saabbr (TTåållmmoddiigghed) . / 0 *.+ - * *+, )" ( %&' #$ ! " ABC : ?@+8" => " ;< : 93/6 7*58*' " #"6, ) 5 " 34 . 12 %&' O PL "* #MN % $ L8$" %&' 8$ * K IJ 7H G$ :6" 2- F " D*E8C" #"S- 7R O PL "* " IJ-4N" 7:N : 12'H 7'Q ”Og søg hjælp i tålmodighed og As-Salah (bønnen). Allah er sandelig med As-Sabireen (de tålmodige). Og sig ikke om dem, som bliver dræbt for Allahs skyld, ”De er døde.” Nej, de er levende, men I sanser det ikke. Og Vi vil absolut teste jer med en vis andel af frygt, sult, tab af ejendom, liv og afgrøder, men giv en glædelig nyhed til As-Sabireen; som siger, når de rammes af lidelser; ”Sandelig, vi tilhører Allah, og vi vil sandelig vende tilbage til Ham.” Disse er dem, hvorover deres Herres Salawaat (Velsignelser) og Rahmah (Barmhjertighed) bliver skænket, og det er disse, som er de vejledte.” [Al-Baqarah 2:153-157] Allah den Almægtige forklarer følgende i disse Ayaat : 1. Efter at have lært os, at Allah den Ophøjede sendte budbringere fra iblandt os, som reciterede Allahs tegn for os, rensede os for idoltilbedelse; og efter at have lært os alt hvad der blev pålagt os, af ’Aqidah punkter og regler, vi skal leve efter, for at vi ihukommer Allah og kalder til Islam. Efter det beordrede Allah den Ophøjede os til at søge hjælp i Sabr (tålmodighed og standhaftighed) og bøn. Formuleringen ( Mantooq ) i disse Ayaat har en indikativ mening; at Da’wah til Islam og praktiseringen af den islamiske Shari’ah er besværlig, og at der forekommer modgang. -
Understanding the Concept of Islamic Sufism
Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings. -
New Sufi Sounds of Pakistan: Arif Lohar with Arooj Aftab
Asia Society and CaravanSerai Present New Sufi Sounds of Pakistan: Arif Lohar with Arooj Aftab Saturday, April 28, 2012, 8:00 P.M. Asia Society 725 Park Avenue at 70th Street New York City This program is 2 hours with no intermission New Sufi Sounds of Pakistan Performers Arooj Afab lead vocals Bhrigu Sahni acoustic guitar Jorn Bielfeldt percussion Arif Lohar lead vocals/chimta Qamar Abbas dholak Waqas Ali guitar Allah Ditta alghoza Shehzad Azim Ul Hassan dhol Shahid Kamal keyboard Nadeem Ul Hassan percussion/vocals Fozia vocals AROOJ AFTAB Arooj Aftab is a rising Pakistani-American vocalist who interprets mystcal Sufi poems and contemporizes the semi-classical musical traditions of Pakistan and India. Her music is reflective of thumri, a secular South Asian musical style colored by intricate ornamentation and romantic lyrics of love, loss, and longing. Arooj Aftab restyles the traditional music of her heritage for a sound that is minimalistic, contemplative, and delicate—a sound that she calls ―indigenous soul.‖ Accompanying her on guitar is Boston-based Bhrigu Sahni, a frequent collaborator, originally from India, and Jorn Bielfeldt on percussion. Arooj Aftab: vocals Bhrigu Sahni: guitar Jorn Bielfeldt: percussion Semi Classical Music This genre, classified in Pakistan and North India as light classical vocal music. Thumri and ghazal forms are at the core of the genre. Its primary theme is romantic — persuasive wooing, painful jealousy aroused by a philandering lover, pangs of separation, the ache of remembered pleasures, sweet anticipation of reunion, joyful union. Rooted in a sophisticated civilization that drew no line between eroticism and spirituality, this genre asserts a strong feminine identity in folk poetry laden with unabashed sensuality. -
A Drama of Saintly Devotion Performing Ecstasy and Status at the Shaam-E-Qalandar Festival in Pakistan Amen Jaffer
A Drama of Saintly Devotion Performing Ecstasy and Status at the Shaam-e-Qalandar Festival in Pakistan Amen Jaffer Figure 1. Dancing the dhama\l in Sehwan in front of Shahbaz Qalandar’s tomb, 7 February 2011. (Photo by Saad Hassan Khan) On the evening of 16 February 2017, the dhamal\ 1 ritual at the shrine of Lal Shahbaz Qalandar in Sehwan, Pakistan, was tragically cut short when a powerful bomb ripped through a crowd of devotees, killing 83 and injuring hundreds (Khan and Akbar 2017).2 Seven years prior, in January 2010, I was witness to another dhama\l performance in the same courtyard of this 13th- century Sufi saint’s shrine (fig. 2). On that evening, the courtyard, which faces Qalandar’s tomb, 1. Dhama\l is a ritualized expression of love, desire, and connection with a saint as well as a celebration of the saint’s powers and miracles. It can take the form of dance or music. For treatments of the ritual sensibilities of this genre see Frembgen (2012) and Abbas (2002:33–35). For an analysis of its musical form and style see Wolf (2006). 2. Sehwan is a small city in the southeast province of Sindh that is best known as the site for Shahbaz Qalandar’s tomb and shrine. TDR: The Drama Review 62:4 (T240) Winter 2018. ©2018 New York University and the Massachusetts Institute of Technology 23 Downloaded from http://www.mitpressjournals.org/doi/pdf/10.1162/dram_a_00791 by guest on 24 September 2021 was also crowded with human bodies — but those bodies were very much alive. -
Muslim Saints of South Asia
MUSLIM SAINTS OF SOUTH ASIA This book studies the veneration practices and rituals of the Muslim saints. It outlines the principle trends of the main Sufi orders in India, the profiles and teachings of the famous and less well-known saints, and the development of pilgrimage to their tombs in India, Pakistan and Bangladesh. A detailed discussion of the interaction of the Hindu mystic tradition and Sufism shows the polarity between the rigidity of the orthodox and the flexibility of the popular Islam in South Asia. Treating the cult of saints as a universal and all pervading phenomenon embracing the life of the region in all its aspects, the analysis includes politics, social and family life, interpersonal relations, gender problems and national psyche. The author uses a multidimen- sional approach to the subject: a historical, religious and literary analysis of sources is combined with an anthropological study of the rites and rituals of the veneration of the shrines and the description of the architecture of the tombs. Anna Suvorova is Head of Department of Asian Literatures at the Institute of Oriental Studies, Russian Academy of Sciences, Moscow. A recognized scholar in the field of Indo-Islamic culture and liter- ature, she frequently lectures at universities all over the world. She is the author of several books in Russian and English including The Poetics of Urdu Dastaan; The Sources of the New Indian Drama; The Quest for Theatre: the twentieth century drama in India and Pakistan; Nostalgia for Lucknow and Masnawi: a study of Urdu romance. She has also translated several books on pre-modern Urdu prose into Russian. -
Shiism and Sectarian Conflict in Pakistan Identity Politics, Iranian Influence, and Tit-For-Tat Violence
Combating Terrorism Center at West Point Occasional Paper Series Shiism and Sectarian Conflict in Pakistan Identity Politics, Iranian Influence, and Tit-for-Tat Violence Hassan Abbas September 22, 2010 1 2 Preface As the first decade of the 21st century nears its end, issues surrounding militancy among the Shi‛a community in the Shi‛a heartland and beyond continue to occupy scholars and policymakers. During the past year, Iran has continued its efforts to extend its influence abroad by strengthening strategic ties with key players in international affairs, including Brazil and Turkey. Iran also continues to defy the international community through its tenacious pursuit of a nuclear program. The Lebanese Shi‛a militant group Hizballah, meanwhile, persists in its efforts to expand its regional role while stockpiling ever more advanced weapons. Sectarian violence between Sunnis and Shi‛a has escalated in places like Saudi Arabia, Yemen, Bahrain, and not least, Pakistan. As a hotbed of violent extremism, Pakistan, along with its Afghan neighbor, has lately received unprecedented amounts of attention among academics and policymakers alike. While the vast majority of contemporary analysis on Pakistan focuses on Sunni extremist groups such as the Pakistani Taliban or the Haqqani Network—arguably the main threat to domestic and regional security emanating from within Pakistan’s border—sectarian tensions in this country have attracted relatively little scholarship to date. Mindful that activities involving Shi‛i state and non-state actors have the potential to affect U.S. national security interests, the Combating Terrorism Center is therefore proud to release this latest installment of its Occasional Paper Series, Shiism and Sectarian Conflict in Pakistan: Identity Politics, Iranian Influence, and Tit-for-Tat Violence, by Dr. -
Taajudin's Diary
Taajudin’s Diary Account of a Muslim author who accompanied Guru Nanak from Makkah to Baghdad By Sant Syed Prithipal Singh ne’ Mushtaq Hussain Shah (1902-1969) Edited & Translated By: Inderjit Singh Table of Contents Foreword................................................................................................. 7 When Guru Nanak Appeared on the World Scene ............................. 7 Guru Nanak’s Travel ............................................................................ 8 Guru Nanak’s Mission Was Outright Universal .................................. 9 The Book Story .................................................................................. 12 Acquaintance with Syed Prithipal Singh ....................................... 12 Discovery by Sardar Mangal Singh ................................................ 12 Professor Kulwant Singh’s Treatise ............................................... 13 Generosity of Mohinder Singh Bedi .............................................. 14 A Significant Book ............................................................................. 15 Recommendation ............................................................................. 16 Foreword - Sant Prithipal Singh ji Syed, My Father .............................. 18 ‘The Lion of the Lord took to the trade of the Fox’ – Translator’s Note .............................................................................................................. 20 About Me – Preface by Sant Syed Prithipal Singh ............................... -
Spiritual Rituals at Sufi Shrines in Punjab: a Study of Khawaja Shams-Ud-Din Sialvi, Sial Sharif and Meher Ali Shah of Golra Sharif Vol
Global Regional Review (GRR) URL: http://dx.doi.org/10.31703/grr.2019(IV-I).23 Spiritual Rituals at Sufi Shrines in Punjab: A Study of Khawaja Shams-Ud-Din Sialvi, Sial Sharif and Meher Ali Shah of Golra Sharif Vol. IV, No. I (Winter 2019) | Page: 209 ‒ 214 | DOI: 10.31703/grr.2019(IV-I).23 p- ISSN: 2616-955X | e-ISSN: 2663-7030 | ISSN-L: 2616-955X Abdul Qadir Mushtaq* Muhammad Shabbir† Zil-e-Huma Rafique‡ This research narrates Sufi institution’s influence on the religious, political and cultural system. The masses Abstract frequently visit Sufi shrines and perform different rituals. The shrines of Khawaja Shams-Ud-Din Sialvi of Sial Sharif and Meher Ali Shah of Golra Sharif have been taken as case study due to their religious importance. It is a common perception that people practice religion according to their cultural requirements and this paper deals rituals keeping in view cultural practices of the society. It has given new direction to the concept of “cultural dimensions of religious analysis” by Clifford Geertz who says “religion: as a cultural system” i.e. a system of symbols which synthesizes a people’s ethos and explain their words. Eaton and Gilmartin have presented same historical analysis of the shrines of Baba Farid, Taunsa Sharif and Jalalpur Sharif. This research is descriptive and analytical. Primary and secondary sources have been consulted. Key Words: Khanqah, Dargah, SajjadaNashin, Culture, Esoteric, Exoteric, Barakah, Introduction Sial Sharif is situated in Sargodha region (in the center of Sargodha- Jhang road). It is famous due to Khawaja Shams-Ud-Din Sialvi, a renowned Chishti Sufi. -
Affidavit in Support of Criminal Complaint
AFFIDAVIT IN SUPPORT OF CRIMINAL COMPLAINT I, Joseph W. Ferrell, being first duly sworn, state as follows: INTRODUCTION AND AGENT BACKGROUND 1. I am a Special Agent with the Federal Bureau of Investigation (“FBI“). I have been in this position since May 12, 2019. Prior to joining the FBI, I served four and a half years in the United States Army, most recently as a Squad Leader in the 82nd Airborne Division, to include a ten month deployment to Afghanistan. After completing my enlistment with the Army, I was a Management Analyst on an Internal Performance Audit team with the National Science Foundation, working on an audit of government accountability for equipment purchased on multi- million dollar grants. Since joining the FBI, I have been assigned to an extraterritorial terrorism squad primarily investigating terrorism financing operations. I am assigned to the Washington Field Office of the FBI. 2. This affidavit is being submitted in support of a criminal complaint alleging that MUZZAMIL ZAIDI (ZAIDI), ASIM NAQVI, ALI CHAWLA, and others known and unknown have conspired to provide services to Iran and the government of Iran (GOI), by collecting money in the United States on behalf of the Supreme Leader of the Islamic Republic of Iran, the Ayatollah Ali Husseini Khamenei (hereinafter, the Supreme Leader of Iran), and causing the money to be transported to Iran, without having first obtained a license from the Office of Foreign Assets Control (OFAC), as required by law, in violation of 50 U.S.C. §§ 1701-1705. The complaint also alleges that ZAIDI has acted within the United States as an agent of the GOI without having first notified the Attorney General, in violation of 18 U.S.C § 951. -
Religious Syncretism and Its Reflection on Socio – Cultural Harmony: a Study of Sufi Dargahs in Jalandhar District. a Disserta
Religious syncretism and its reflection on socio – cultural harmony: A study of Sufi Dargahs in Jalandhar district. A Dissertation Presented to the Faculty of Social Sciences Of the Lovely Professional University, Punjab In Fulfillment of the Requirements For the Degree In M.A HISTORY Under the Supervision of submitted by Dr. MANU SHARMA Roof Ahmad bhat UID – 16179 Batch: 2013 Lovely Professional University Phagwara, Punjab. I DECLARATION STATEMENT I hereby declare that the dissertation work entitled “Religious Syncretism and its reflection on socio- cultural harmony: A study of Sufi dargahs in Jalandhar “is an authentic record of my own work carried out as requirements of dissertation Project for the award of M.A degree in History from Lovely Professional University, Phagwara, under the guidance of Dr. Manu Sharma, during January to April 2015. All the information furnished in this dissertation project report is based on my own intensive work and is genuine. Name of student: Roof Ah Bhat Supervisor Dr. Manu Sharma Assistant Professor of history Date: School of Arts and Languages. II ABSTRACT This project attempts to study the Sufi shrines of Jalandhar district. The main objective of the study were to determine the factors that are responsible for bringing religious and cultural syncretism as well as giving high status in society to these Sufi dargahs. Another objective is to examine the nature and characteristics of Sufi dargahs. To achieve this, interview method was used so that people can share their ideas about their visit to these Sufi dargahs was selected randomly. After all this process, the result shows that people belonged to different religion background used to visit these shrine having socio economic and physical problems. -
Filmmakers' Biography Filming 'Shahbaz Qalandar': From
Issue 2 I 2020 Filmmakers’ Biography Hasan Ali Khan Hasan Ali Khan is Assistant Professor at Habib and University, Karachi. A historian of religion, he completed Aliya Iqbal-Naqvi his Ph.D. from SOAS in 2009 and has published extensively on medieval Sufi orders, the Hindu community Karachi of Sindh, contemporary Sufi practices in Pakistan, the Qadiriyya Order in Istanbul, and the city of Sehwan. He also works with film and visual ethnography. Aliya Iqbal-Naqvi is faculty of Social Sciences and Liberal Arts at I.B.A., Karachi. Her areas of expertise are Islamic intellectual history and South Asian history. She holds a Master’s degree from Harvard University and is working towards a Ph.D. Filming ‘Shahbaz Qalandar’: From Spectacle to Meaning Introduction Lal Shahbaz Qalandar, the ‘Red Falcon,’ God’s beloved friend, is the pulsing heart of Sehwan, a small town in Sindh, 300 km north of Karachi. Known in common parlance as Sehwan Sharif (‘Revered Sehwan’), the life of the town revolves around the shrine of the Qalandari Sufi Saint Syed Muhammad Usman Marwandi (d. 1274) or Lal Shahbaz Qalandar. Sehwan is the last remaining center of the Qalandariyya Sufi order in the world today. Attracting over 5 million pilgrims a year, Sehwan is not only one of the most visited and venerated sacred geographies in South Asia, but it is also Shahbaz Qalandar 37 arguably one of the most uniquely vibrant. Often characterized in popular discourse as ‘the greatest party on earth,’1 the shrine culture's very uniqueness and vibrancy have served to obscure the core realities of the Qalandariyya spiritual path integral to the ritual at Sehwan.