Undergraduate Syllabus --- Persian (Honours & General)
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Al-Ghazali's Integral Epistemology: a Critical Analysis of the Jewels of the Quran
American University in Cairo AUC Knowledge Fountain Theses and Dissertations 6-1-2017 Al-Ghazali's integral epistemology: A critical analysis of the jewels of the Quran Amani Mohamed Elshimi Follow this and additional works at: https://fount.aucegypt.edu/etds Recommended Citation APA Citation Elshimi, A. (2017).Al-Ghazali's integral epistemology: A critical analysis of the jewels of the Quran [Master’s thesis, the American University in Cairo]. AUC Knowledge Fountain. https://fount.aucegypt.edu/etds/618 MLA Citation Elshimi, Amani Mohamed. Al-Ghazali's integral epistemology: A critical analysis of the jewels of the Quran. 2017. American University in Cairo, Master's thesis. AUC Knowledge Fountain. https://fount.aucegypt.edu/etds/618 This Thesis is brought to you for free and open access by AUC Knowledge Fountain. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of AUC Knowledge Fountain. For more information, please contact [email protected]. School of Humanities and Social Sciences Al-Ghazali’s Integral Epistemology: A Critical Analysis of The Jewels of the Quran A Thesis Submitted to The Department of Arab and Islamic Civilization in partial fulfillment of the requirements for the degree of Master of Arts by Amani Elshimi 000-88-0001 under the supervision of Dr. Mohamed Serag Professor of Islamic Studies Thesis readers: Dr. Steffen Stelzer Professor of Philosophy, The American University in Cairo Dr. Aliaa Rafea Professor of Sociology, Ain Shams University; Founder of The Human Foundation NGO May 2017 Acknowledgements First and foremost, Alhamdulillah - my gratitude to God for the knowledge, love, light and faith. -
Copyright by Mohammad Raisur Rahman 2008
Copyright by Mohammad Raisur Rahman 2008 The Dissertation Committee for Mohammad Raisur Rahman certifies that this is the approved version of the following dissertation: Islam, Modernity, and Educated Muslims: A History of Qasbahs in Colonial India Committee: _____________________________________ Gail Minault, Supervisor _____________________________________ Cynthia M. Talbot _____________________________________ Denise A. Spellberg _____________________________________ Michael H. Fisher _____________________________________ Syed Akbar Hyder Islam, Modernity, and Educated Muslims: A History of Qasbahs in Colonial India by Mohammad Raisur Rahman, B.A. Honors; M.A.; M.Phil. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin August 2008 Dedication This dissertation is dedicated to the fond memories of my parents, Najma Bano and Azizur Rahman, and to Kulsum Acknowledgements Many people have assisted me in the completion of this project. This work could not have taken its current shape in the absence of their contributions. I thank them all. First and foremost, I owe my greatest debt of gratitude to my advisor Gail Minault for her guidance and assistance. I am grateful for her useful comments, sharp criticisms, and invaluable suggestions on the earlier drafts, and for her constant encouragement, support, and generous time throughout my doctoral work. I must add that it was her path breaking scholarship in South Asian Islam that inspired me to come to Austin, Texas all the way from New Delhi, India. While it brought me an opportunity to work under her supervision, I benefited myself further at the prospect of working with some of the finest scholars and excellent human beings I have ever known. -
Reply to “Abu Alqama” and His Nefarious Attacks on a Narration from Malik Alal----Dardardardar
REPLY TO “ABU ALQAMA” AND HIS NEFARIOUS ATTACKS ON A NARRATION FROM MALIK ALAL----DARDARDARDAR Praise be to Allah that is due from all grateful believers, a fullness of praise for all his favours: a praise that is abundantly sincere and blessed. May the blessings of Allah be upon our beloved Master Muhammad, the chosen one, the Apostle of mercy and the seal of all Prophets (peace and blessings of Allah be upon them all); and upon his descendants who are upright and pure: a blessing lasting to the Day of Judgment, like the blessing bestowed upon the Prophet Ibrahim (alaihis salam) and his descendants. May Allah be pleased with all of the Prophetic Companions (Ashab al-Kiram). Indeed, Allah is most worthy of praise and supreme glorification! In this reply the following narration will be analysed in refutation of a pseudo-Salafi’s claims that it is weak and contains an unknown narrator (majhûl) by the name of Malik al-Dar in its chain of transmission (isnâd). The following has been presented here (sunniforum.com) by one of the brothers in documenting the evidences used to endorse the validity of Tawassul. Imam al-Bayhaqi related with a sound (sahih) chain the following: It is related from Malik al-Dar, `Umar's treasurer, that the people suffered a drought during the successorship of `Umar, whereupon a man came to the grave of the Prophet and said: "O Messenger of Allah, ask for rain for your Community, for verily they have but perished," after which the Prophet appeared to him in a dream and told him: "Go to `Umar and give him my greeting, then tell him that they will be watered. -
Saturday, 26 April 2014 Friday, 25 April 2014
Friday, 25 April 2014 5.00 – 9.00 p.m. Margala Hall Inauguration Welcome Speeches by Ameena Saiyid and Asif Farrukhi Keynote Speeches by Zehra Nigah and Aamer Hussein Performance by Sheema Kermani Dastangoi by Danish Husain and Darain Shahidi of India and Fawad Khan and Nazrul Hasan of NAPA Saturday, 26 April 2014 Margala Hall Sangam Hall Central Lawn Board Room Consulate Room In Conversation with Novel kay Nayay Rung: Children’s Literature is Book Launch: Feryal Ali-Gauhar Readings and Conversation with No Child’s Play! I’ll Find My Way: An Anthology Moderator: Ritu Menon Mirza Athar Baig and Launch of Saman Shamsie, Rumana Husain, of Short Stories Hassan ki Soorat-e-Haal: Khaali and Fauzia Minallah Edited by Maniza Naqvi Jaghain Pur Karo Moderator: Amra Alam Rehana Hyder and Framji Minwalla 10.00 – 11.00 a.m. Moderator: Irfan Javed Moderator: Irshad Abdul Kadir The De Factor: Jis Tarha Sookhay Huay Phool Afghanistan: The Next Chapter Book Launch: Labyrinth of Reflections: In Conversation with Shobhaa De Kitabon main Milay: Faraz ko Rashed Rahman, Sarwar Naqvi, The Waters of Lahore In Conversation with Rashid Rana Moderator: Aliya Iqbal-Naqvi Yaad Karnay kay Bahanay Tariq Osman Hyder, and by Kamal Azfar Moderator: Quddus Mirza Screening of Short Film on Faraz Najmuddin Shaikh Riaz H. Khokhar 12.15 p.m. and Discussion – Moderator: Rasul Bakhsh Rais Moderator: Shaheen Khattak Presented by ArtNow Shibli Faraz, Zehra Nigah, Kishwar Naheed, and Abid Hasan Minto 11.15 a.m. Moderator: Muhammad Ahmed Shah Drama and the Small Screen In Conversation with Intizar Mission Possible: Book Launch: Sultana Siddiqui, Sarmad Khoosat, Husain and Launch of Reforming State Schools What’s Wrong with Pakistan? Sahira Kazmi, and Apni Danist Main and Mosharraf Zaidi, Ameena Saiyid, by Babar Ayaz Asghar Nadeem Syed Safar kay Khush Naseeb Abbas Rashid, Nauman Naqvi, and Moderator: Zahid Hussain 1.30 p.m. -
Expanding Ibn Al-Qayyim's Model
2 | Spiritual Psychology: The Lost Art of Contemplation Author Biography Zohair Abdul-Rahman was born and raised in Toronto, Canada. He has a B.Sc. in Life Sciences with a minor in Psychology, M.Sc. in the Scientific Method, and Ijazah in Islamic theology and Hadith. Currently, he is pursuing medical studies at the University of Queensland in Brisbane, Australia. Disclaimer: The views, opinions, findings, and conclusions expressed in these papers and articles are strictly those of the authors. Furthermore, Yaqeen does not endorse any of the personal views of the authors on any platform. Our team is diverse on all fronts, allowing for constant, enriching dialogue that helps us produce high-quality research. Copyright © 2017. Yaqeen Institute for Islamic Research 3 | Spiritual Psychology: The Lost Art of Contemplation Introduction Modern psychology involves the study of human cognition, affect, and behavior. These three phenomena represent fundamental components of the human experience. They are also deeply connected to the Islamic message of self-purification (tazkiyyat an-nafs or tasawwuf). This process is described as the pinnacle of success in the Quran: “Certainly, the one who purifies [one’s soul] has succeeded”;1 and, “The one who purifies it has certainly succeeded.”2 Islam represents a system meant to transform an individual’s cognitions, emotions, and behaviors that will ultimately lead them to a meaningful and fulfilling life. Thus, classical scholars who dedicated significant portions of their scholarship to the topic of self-purification consequently developed profound theories of human psychology. In a previous article exploring Islamic Spirituality and Mental Well-Being,3 we concluded that there was a need to construct models of human psychology based on the terminology found in the Quran, building from the Islamic tradition. -
Secret Politics of the Sufi: the Sultan And
THE SECRET POLITICS OF THE SUFI: THE SULTAN AND THE SAINT IN MODERN MOROCCO By Abdelilah Bouasria Submitted to the Faculty of the School of Public Affairs of American University in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy In Political Science Chair: Mark Sedgwick Dean of the School of Public Affairs Date 2010 American University Washington D.C. 20016 AMERICAN UNIVERSITY LIBRARY 95^ UMI Number: 3415750 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. UMT Dissertation Publishing UMI 3415750 Copyright 2010 by ProQuest LLC. All rights reserved. This edition of the work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 © COPYRIGHT by Abdelilah Bouasria 2010 All RIGHTS RESERVED DEDICATION To my parents whose unconditional love and financing made me believe that I could do To my wife Paula whose greatness, sweetness and love are so huge that no word could fit, To my sister Leila whose chit chats and debates came to my blurring confusions as a split, To Sidi Hamza, my Sufi master, who taught me that dreams are a school of olives without a pit, To Michel Foucault, the archeologist, who befriended me in times of despair witch such abnormal wit. -
Commencement of Printing in the Muslim World: a View of Impact on Ulama at Early Phase of Islamic Moderate Trends
イスラーム世界研究 第2巻2号(2009 年3月)10年3月) –21 頁 Kyoto Bulletin of Islamic Area Studies, 2-2 (March 2009), pp. 10–21 Commencement of Printing in the Muslim World: A View of Impact on Ulama at Early Phase of Islamic Moderate Trends Moinuddin AQEEL* The beginning of printing press and dissemination of knowledge through it had brought about, in fact, a revolution in the world. But the Islamic World remained deprived of the benefits, including the reconstruction of its religious life, which the Christian world was reaping by using this new source.1) Printing could not get started in the Islamic World till the beginning of the 19th century, that is, until four centuries after the Christian world began using it. In the countries of the Islamic World where the Islamic rule was threatened by the western expansionism, such as Turkey, Egypt and then Iran, the setting up of the printing presses had begun from the outset of the 19th century but printing was not common until after a quarter of the century. It was not that the Muslims were unaware of the printing.2) In Turkey, the Jewish settlers who had been migrating from Spain until 1493 had set up their printing presses and had begun printing their religious and some academic books. In other Islamic countries, too, the Jews and the Christians had started using printing presses. Neither was it a reason that the printing in the languages of the Islamic World would have appeared more difficult to them, as these languages need different kinds of ligatures due to their script and calligraphic rules which require the joining of certain letters at times, because the Holy Qur’an had been printed in the Arabic script3) in the 15th century and the Christian denizens of Syria used presses in the 16th century for printing Arabic books.4) One of the reasons that kept Muslims from accepting the printing press was their dependence on the tradition of memorizing the entire Holy Qur’an by heart and the tradition of disseminating the knowledge orally. -
Baba (Honorific) - Wikipedia, the Free Encyclopedia
Baba (honorific) - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Baba_(honorific) Baba (honorific) From Wikipedia, the free encyclopedia Baba (Persian: : , Urdu: , Pashto: ; Sanskrit, Punjabi, Bengali, Hindi and Marathi: बाबा ; father; grandfather; wise old man; sir, [1]) is a Persian honorific term used in several West and South Asian cultures. It is used as a mark of respect to refer to Sufi saints. [citation needed ] The Bektashi Order, headquartered in Albania, use the term of baba for all its priesthood. [citation needed ] During the Muslim rule in South Asia it was also used for Hindu and Sikh ascetics (sannyasis) is also be used as a suffix or prefix to their names e.g.: Ramdev Baba, Baba Ramdevji, etc. [1][2] Baba is also a title accorded to the head of certain order of Sufi saints: Baba Bulleh Shah and Rehman Baba.[1] The Persian term was also adopted in Malaysia as an honorific of respect to address Chinese people born in British Straits Settlement.[3][4] In Shona, a language spoken in Zimbabwe, and also in Yoruba, a language spoken by the Yoruba culture in the south western part of Nigeria, Baba is an honorific for father, wise man or, simply, elderly man. It is also a term of respect used by wives, other women, children and other youth to an older man. [citation needed ] See also Baba (name) Indian honorifics References a b c 1. ^ Platts, John T. (John Thompson). A dictionary of Urdu, classical Hindi, and English. London: W. H. Allen & Co., 1884. 2. ^ Hunter, William Wilson; James Sutherland Cotton, Richard Burn, William Stevenson Meyer, Great Britain India Office (1908). -
The Dispraise of Al-Hawaa (Lowly Desire)
From The Treasures of Ibnul Qayyim (1) A Chapter On The Dispraise of Al-Hawaa (Lowly Desire) By Imaam Ibnul Qayyim Al-Jawziyyah Appended With Warning The Muslims Against Deviant Creeds And Methodologies [The First Revised Edition] Prepared by Saleh As-Saleh [email protected] 1 www.calgaryislam.com All Praise is due to Allaah. We praise Him, and seek His help and forgiveness. We seek refuge in Allaah, Most High, from the evils of our own selves and from our wicked deeds. Whomever Allaah guides cannot be misguided, and whomever He leads astray cannot be guided. I testify that there is no true God worthy of being worshipped except Allaah, alone, without partner or associate. I further testify that Muhammad is His slave and Messenger ( ).1 May Allaah's salaah and salaam also be granted to the Prophet's pure family and to all of his noble companions. ___________________________________________________________________ (Sallallaahu 'alayhi wa sallam): The salaah and salaam of Allaah be upon His Prophet Muhammad. The salaah of Allaah upon Prophet Muhammad is His Praise of the Prophet before the angels who are close to (but below) Allaah, the Most High, who istawaa (ascended) upon His 'arsh (Throne), which is above the seven heavens, in a manner that suits His Majesty. The angels also praise the Prophet (41). The salaam is Allaah's safeguarding of the Prophet ( ) from deficiencies and any kind of evil, and the protection of the Message with which he was entrusted. When the Muslim says (sallallaahu 'alayhi wa sallam), he invokes Allaah to grant His Praise and Security to Prophet Muhammad and the protection of the Message of Islaam which was revealed to him ( ). -
Role of Pakistani Universities in Interfaith Dialogue, Harmony and Relations an Index and Bibliometric of Produced Academic Dissertations
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Library Philosophy and Practice (e-journal) Libraries at University of Nebraska-Lincoln 1-19-2021 Role of Pakistani Universities in Interfaith Dialogue, Harmony and Relations An Index and Bibliometric of Produced Academic Dissertations Abid Hussain Mr Librarian, Elementary and Secondary Education Department, Khyber Pakhtunkhwa Pakistan, [email protected] Rauf Ahmed Islamic Research Institute, International Islamic University, Islamabad, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/libphilprac Part of the Library and Information Science Commons Hussain, Abid Mr and Ahmed, Rauf, "Role of Pakistani Universities in Interfaith Dialogue, Harmony and Relations An Index and Bibliometric of Produced Academic Dissertations" (2021). Library Philosophy and Practice (e-journal). 4977. https://digitalcommons.unl.edu/libphilprac/4977 Role of Pakistani Universities in Interfaith Dialogue, Harmony and Relations An Index and Bibliometric of Produced Academic Dissertations Dr. Raiz Ahmed Saeed1, Dr. Saeed-ur-Rahaman2, Rauf Ahmed3, Abid Hussain4 Abstract Interfaith dialogue has become one of the most significant and interesting activities in contemporary socio-political and socio-religious global scenario due to its crucial role in the peace process and peaceful interfaith relations. Many groups of scholars, institutes, organizations, and even governments are promoting the activities regarding interfaith relations. Meanwhile, it is also assumed that Pakistan is one of the countries where interfaith dialogue activities are arranged officially on the state level. In this study, efforts are made to review statistically and to index the literature produced by Pakistani scholars and universities. A mixed- method research methodology is adopted for this study with a bibliometric approach to find out results. -
Religious Practices at Sufi Shrines in the Punjab
Generated by Foxit PDF Creator © Foxit Software http://www.foxitsoftware.com For evaluation only. Religious Practices at Sufi Shrines in the Punjab Muhammad Azam Choudhary Abstract This article is a cultural analysis of religious practices at the shrine of Bari Imam following Geertzian interpretative paradigm. It is based on the overall assumption that people practice religion according to their socio-cultural requirements. Sufism flourished in the Punjab as its beliefs and practices were nearer to the basic nature of the social relationships in the Punjabi society - both being hierarchical in nature. Besides that Sufism was flexible in its approach, therefore, people could practice it according to their social and professional life. These assumptions have been analyzed in the light of data from shrine of Bari Imam. The focus has been on the participants in the urs celebrations. The main groups of participants at the urs include khusree (transvestites), malangs, (religious mendicants) prostitutes, singers, fortune-tellers, traditional healers, etc. All these are rather the marginal groups of the Punjab and they relate their professional life with Bari Imam who was a saint of mainly the marginal groups. All these groups venerate the saint in their own way akin to their professional life. Introduction This article explores the relationship between religion and culture with a particular focus on Sufism in the Punjab for which the shrine of Bari Imam in Islamabad was chosen as a case study and most of data was collected during the years 2003-2007 mainly Associate Professor, National Institute of Pakistan Studies, Quaid-i-Azam University, Islamabad. Generated by Foxit PDF Creator © Foxit Software http://www.foxitsoftware.com For evaluation only. -
Sufism and Politics Among Senegalese Immigrants in Columbus, Ohio: Ndigël and The
Sufism and Politics among Senegalese Immigrants in Columbus, Ohio: Ndigël and the Voting Preferences of a Transnational Community A thesis presented to the faculty of the Center for International Studies of Ohio University In partial fulfillment of the requirements for the degree Master of Arts Samba Camara May 2013 © 2013 Samba Camara. All Rights Reserved. 2 This thesis titled Sufism and Politics among Senegalese Immigrants in Columbus, Ohio: Ndigël and the Voting Preferences of a Transnational Community by SAMBA CAMARA has been approved for the Center for International Studies by Brandon Kendhammer Assistant Professor of Political Science Steve Howard Director, African Studies Ming Li Interim Executive Director, Center for International Studies 3 ABSTRACT CAMARA, SAMBA, M.A., May 2013, African Studies Sufism and Politics among Senegalese Immigrants in Columbus, Ohio: Ndigël and the Voting Preferences of a Transnational Community Director of Thesis: Brandon Kendhammer The electoral ndigël is a voting command issued by some Senegalese Sufi leaders to their followers in support of one political party or another. Since 1946, this phenomenon has exemplified the religious leaders’ influence on the electoral outcomes. In the last decades, however, the electoral ndigël seems to have declined in influence, especially among the Senegalese voters in the diaspora who can partake in Senegalese elections through ‘distance-voting programs.’ By analyzing the electoral preferences of Senegalese citizens in Columbus, Ohio, this study argues that the decline of the electoral ndigël in this particular locality is based on the diasporic voters’ acquisition of a greater political awareness, achievement of financial independence and exposure to a politically more secular American culture.