DOCSLIB.ORG

Humanizing Elements of Sufism in India

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Humanizing Elements of Sufism in India INSANCITA: Journal of Islamic Studies in Indonesia and Southeast Asia, Volume 2(2), August 2017 ICHHIMUDDIN SARKAR Humanizing Elements of Sufism in India ABSTRACT: Sufism is no doubt an Islamic way of life to enjoy the blessings of God, which involves vigorous meditation and prayers as well as emphasis on “inner-self” rather than external rituals. This paper, by applying the historical method and qualitative study, is intended to analyse the ideology of Sufism and side by side the nature of their activities so as to avoid conflict in the human society as a whole and obviously among the Muslims. The findings show that Islamic mysticism is not separated from Islam and, at the same time, Prophet Muhammad SAW (Salallahu Alaihi Wassalam or peace be upon him) is considered in high esteem in its ideals. The teachings of the Sufi saints are still relevant today, because it invites and elaborates spiritual unity of humanity and above all intra-religious and inter-religious understanding in order to minimize conflict between various creeds and faith holders of India. It is a fact that India is famous for her composite cultural tradition and in the atmosphere of multi-religious as well as multi-lingual society, an idea of mutual co-existence is essential and a vital role was played by the Sufi saints at a moment, when Islam came to India as a new religion and way of life. Love of God in the form of developing a mind to love His creatures became an important theme of common concern of the mystic saints, who came to India and settled in this country in a historical moment. They taught and appealed to the people at large that the Divine discloses itself in the human races as a whole and, thus, they propounded to all the philosophy of love and cordial relationship among human being; and, thereby, to provide means for the betterment of humanity and also to enjoy His blessings. KEY WORD: Islamic Mysticism; Intellectual Currents; Inner-Self; Islamic Humanism; Greater India. ABSTRAKSI: “Humanisasi Unsur-unsur Sufisme di India”. Tasawuf tidak diragukan lagi merupakan cara hidup Islami untuk menikmati berkah Tuhan, yang melibatkan meditasi dan doa penuh semangat serta penekanan pada “batin” daripada ritual eksternal. Makalah ini, dengan menerapkan metode historis dan studi kualitatif, dimaksudkan untuk menganalisis ideologi tasawuf dan berdampingan dengan sifat aktivitasnya sehingga dapat menghindari konflik dalam masyarakat manusia secara keseluruhan dan jelasnya di kalangan umat Islam. Temuan menunjukan bahwa mistisisme Islam tidak terpisahkan dari Islam dan, pada saat yang sama, Nabi Muhammad SAW (Salallahu Alaihi Wassalam) dianggap sangat terhormat dalam cita-citanya. Ajaran para Sufi masih relevan saat ini, karena mengundang dan menguraikan kesatuan spiritual umat manusia dan terutama pemahaman intra-agama dan antar-agama untuk meminimalkan konflik antara berbagai keyakinan dan kepercayaan di India. Ini adalah fakta bahwa India terkenal dengan tradisi budayanya yang komposit dan dalam suasana masyarakat multi-agama dan multi-bahasa, gagasan tentang hidup saling berdampingan adalah sangat esensial dan peran penting telah dimainkan oleh orang-orang suci, para Sufi, pada saat itu, ketika Islam datang ke India sebagai sebuah agama dan cara hidup yang baru. Cinta Tuhan dalam bentuk mengembangkan pikiran untuk mencintai ciptaan-Nya merupakan tema penting yang menjadi perhatian bersama orang-orang suci, para mistikus, yang datang ke India dan menetap di negara ini dalam momen yang bersejarah. Mereka mengajarkan dan memohon kepada orang-orang pada umumnya bahwa Tuhan mengungkapkan dirinya dalam ras manusia secara keseluruhan dan, karenanya, mereka mengemukakan bahwa semua filosofi cinta dan perlunya hubungan baik antara manusia; dan, dengan demikian, untuk menyediakan sarana bagi kemajuan kemanusiaan dan juga untuk menikmati berkah-Nya. KATA KUNCI: Mistisisme Islam; Arus Intelektual; Batin; Humanisme Islam; India Besar. About the Author: Professor Ichhimuddin Sarkar is a Lecturer at the Department of History, University of North Bengal, India. For academic interests, the author is able to be contacted via his e-mail address at: [email protected] Suggested Citation: Sarkar, Ichhimuddin. (2017). “Humanizing Elements of Sufism in India” in INSANCITA: Journal of Islamic Studies in Indonesia and Southeast Asia, Volume 2(2), August, pp.71-82. Bandung, Indonesia: Minda Masagi Press owned by ASPENSI, ISSN 2443-1776. Article Timeline: Accepted (April 7, 2017); Revised (June 17, 2017); and Published (August 30, 2017). © 2017 by Minda Masagi Press in Bandung, West Java, Indonesia 71 ISSN 2443-2776 and www.mindamas-journals.com/index.php/insancita ICHHIMUDDIN SARKAR, Humanizing Elements of Sufism INTRODUCTION in doing so, they are supposed to do Sufism, as we mean, is no doubt an their duties in accordance with the Al- Islamic way of life to enjoy the blessings of Qur’anic injunctions, which discourage God, which involves vigorous meditation the accumulation of riches and advise and prayers as well as emphasis on “inner- the believer to live a life of righteousness self” rather than external rituals (Stoddart, which might promise a privileged place 1976; Valiuddin, 1980; and Nasr ed., in Heaven as reward (Burckhardt, 1959; 2008). It may be considered an innovation Schimmel, 1975; and Baianonie, 2000). in mind for a consistent service towards The democratic spirit of Islam does not humanity and renunciation of worldly recognize any class differences. The Sufis, pleasure. Its genesis is lying in the Al- who are supposed to be man of peace, Qur’an (holy book of Islam), which states understanding, and toleration, took every “the Creator is the First and Last, the care to treat all men in the same platform Outward and the Inward” and, in other and virtually did not practice any social words, the indication is that the God is discrimination against the non-Muslims, one and everything else is transient as even the people of the lower order. The well as of no use. In the Islamic world, it spiritual guide for the Sufis was the “be- is known as tasaww; and in the Western all and end-all” of their existence and for world, it is known as “Islamic mysticism” spiritual satisfaction they depended to a large (Nicholson, 1963; Schimmel, 1975; and extent on zikr or jaap that means chanting Muedini, 2010). the name of God, which can be uttered at all Historically, the emergence of Sufism the time (Bakhtiar, 1979; and Gupta, 2017). is connected with a circumstance, with a In addition to five time namaz or new way of life replete with intellectual prayer, they are to make congregational currents being formed as essential chanting of names with accomplishment element in Islamic thought (Austin, of music taken as a means of cleansing the 1971; and Hanieh, 2011). There was mind of evil thoughts. Thus, the Sufi saints an appeal that grew up in the face of took up a reformative bridge of bhakti and increasing materialism and consumerism samarpan to God with a commitment to in the Muslim society. To prevent such bring about harmonious situation among trend among the Muslims from such an men irrespective of faiths and identities. absolute materialism in their approach The situation was, thus, created when the to life, Sufism as a philosophy aimed at Sufi saints made the propaganda of broad a state of human life based on piety and humanism, democratic, and eclectic perfection. Through this, a lesson was beliefs to bring about harmony among given to a devoted Muslim who achieved the people at large. In this case, the by purifying his inner self and unlimited Sufis seem to have emerged as the best desire through avoiding the greed for specimen of Islamic humanism (Nasr ed., worldly pleasures (Austin, 1971; Hanieh, 2008; and Gupta, 2017). 2011; and Arslan, 2014). The proposed paper, by applying the The Sufis wished to be associated with historical method and qualitative study (cf those who happen to be close to God Rüsen, 2006; Flik, 2009; and Spilackova, and were liked by Him. Incidentally 2012), is intended to analyse the ideology 72 © 2017 by Minda Masagi Press in Bandung, West Java, Indonesia ISSN 2443-2776 and www.mindamas-journals.com/index.php/insancita INSANCITA: Journal of Islamic Studies in Indonesia and Southeast Asia, Volume 2(2), August 2017 of Sufism and side by side the nature of FINDINGS AND DISCUSSION their activities so as to avoid conflict in the During the first centuries of the human society as a whole and obviously Hejira, the Muslim mystics or the Sufis among the Muslims. They attached an were ascetics and those men with deep esoteric significance to the teaching of the religious zeal who are said to have laid Al-Qur’an and to them it had a deeper as great emphasis on the principles of tauba well as inner idea to convince people about or repentance, and tawakkul or trust on the philosophy of life and the good deeds faith in God (Husain, 1959:33; Schimmel, that might bring reward in the after life. 1975; and Hanieh, 2011). The ascetic It is also a point to focus, in this paper, tendency of the early Sufi saints developed how the Sufi saints propounded a scheme a regular movement of a particular of life within the limits set by the law of theology aiming at the deep and loving Islam (shariat), which they considered and devotion to God and a mental discipline communicated to the people as true path of an individual. (tariqah) to the ultimate goal of attaining It is said that in Baghdad, during the nearness to God. It is also a fact that they Abbasid period, the Sufi philosophy seem to have preached the form of inward reached its zenith but the influence of light as against the dogmatic formalism Greek, nevertheless, shook the grounds propounded in the name of religion (Lings, of the Islamic order and, subsequently, 1975; Nasr ed., 2008; and Bilqies, 2014).
Load more

Recommended publications
  • Cholland Masters Thesis Final Draft
    Copyright By Christopher Paul Holland 2010 The Thesis committee for Christopher Paul Holland Certifies that this is the approved version of the following thesis: Rethinking Qawwali: Perspectives of Sufism, Music, and Devotion in North India APPROVED BY SUPERVISING COMMITTEE: Supervisor: __________________________________ Syed Akbar Hyder ___________________________________ Gail Minault Rethinking Qawwali: Perspectives of Sufism, Music, and Devotion in North India by Christopher Paul Holland B.A. Thesis 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 Master of Arts The University of Texas at Austin May 2010 Rethinking Qawwali: Perspectives of Sufism, Music, and Devotion in North India by Christopher Paul Holland, M.A. The University of Texas at Austin, 2010 SUPERVISOR: Syed Akbar Hyder Scholarship has tended to focus exclusively on connections of Qawwali, a north Indian devotional practice and musical genre, to religious practice. A focus on the religious degree of the occasion inadequately represents the participant’s active experience and has hindered the discussion of Qawwali in modern practice. Through the examples of Nusrat Fateh Ali Khan’s music and an insightful BBC radio article on gender inequality this thesis explores the fluid musical exchanges of information with other styles of Qawwali performances, and the unchanging nature of an oral tradition that maintains sociopolitical hierarchies and gender relations in Sufi shrine culture. Perceptions of history within shrine culture blend together with social and theological developments, long-standing interactions with society outside of the shrine environment, and an exclusion of the female body in rituals.
    [Show full text]
  • CC-7: HISTORY of INDIA (C.1206-1526) IV
    CC-7: HISTORY OF INDIA (c.1206-1526) IV. RELIGION AND CULTURE (A). SUFI SILSILAS: CHISHTIS AND SUHRAWARDIS; DOCTRINES AND PRACTICES; SOCIAL ROLES (C). SUFI LITERATURE, MALFUZAT; PREMAKHAYANS The tenth century is important in Islamic history for a variety of reasons: it marks the rise of the Turks on the runs of the Abbasid Caliphate, as well as important changes in the realm of the ideas and beliefs. In the realm of ideas, it marks the end of the domination of the Mutazila or rationalist philosophy, and the rise of orthodox schools based on the Quran and Hadis (traditions of the Prophet and his companions) and of the Sufi mystic orders. The word Sufi is derived from ‘suf’ which means wool in Arabic, referring the simple cloaks the early Muslim ascetics wore. It also means ‘purity’ and thus can be understood as the one who wears wool on top of purity. The Sufis were regarded as people who kept their heart pure and who sought to communicate with God through their ascetic practice. Sufism or mysticism emerged in the 8th century and the early known Sufis were Rabiya al-Adawiya, Al-Junaid and Bayazid Bastami. However, it evolved into a well-developed movement by the end of the 11th century. Al-Hujwiri, who established himself in north India was buried in Lahore and regarded as the oldest Sufi in the sub-continent. By the 12th century, the Sufis were organised in Silsilahs (i,e., orders, which basically represented an unbreakable chain between the Pir, the teacher, and the murids, the disciples).
    [Show full text]
  • The Very Foundation, Inauguration and Expanse of Sufism: a Historical Study
    ISSN 2039-2117 (online) Mediterranean Journal of Social Sciences Vol 6 No 5 S1 ISSN 2039-9340 (print) MCSER Publishing, Rome-Italy September 2015 The Very Foundation, Inauguration and Expanse of Sufism: A Historical Study Dr. Abdul Zahoor Khan Ph.D., Head, Department of History & Pakistan Studies, Faculty of Social Sciences, Faculty Block #I, First Floor, New Campus Sector#H-10, International Islamic University, Islamabad-Pakistan; Email: [email protected]; [email protected] Muhammad Tanveer Jamal Chishti Ph.D. Scholar-History, Department of History &Pakistan Studies, Faculty of Social Sciences, Faculty Block #I, First Floor New Campus, Sector#H-10, International Islamic University, Islamabad-Pakistan; Email: [email protected] Doi:10.5901/mjss.2015.v6n5s1p382 Abstract Sufism has been one of the key sources to disseminate the esoteric aspects of the message of Islam throughout the world. The Sufis of Islam claim to present the real and original picture of Islam especially emphasizing the purity of heart and inner-self. To realize this objective they resort to various practices including meditation, love with fellow beings and service for mankind. The present article tries to explore the origin of Sufism, its gradual evolution and culmination. It also seeks to shed light on the characteristics of the Sufis of the different periods or generations as well as their ideas and approaches. Moreover, it discusses the contributions of the different Sufi Shaykhs as well as Sufi orders or Silsilahs, Qadiriyya, Suhrwardiyya, Naqshbandiyya, Kubraviyya and particularly the Chishtiyya. Keywords: Sufism, Qadiriyya, Chishtiyya, Suhrwardiyya, Kubraviyya-Shattariyya, Naqshbandiyya, Tasawwuf. 1. Introduction Sufism or Tasawwuf is the soul of religion.
    [Show full text]
  • Dr Ajay Bharadwaj Profile Publications and Consciousness
    Dr Ajay Bharadwaj Profile Publications and Consciousness, Since July 2015 Member of the Editorial Board of the DSVV Souvenir, October, 2013, 2014, 2015 Member of the Editorial Board of International Journal of yoga & Allied Sciences, since 2014 Experience as a Reviewer ● Reviewer and member of the International Journal of yoga and Allied science. ● Reviewed the book: Kundalini: Stirred ,authored by Swami Ved Bharti, published by Dk Print world ,New Delhi, ● A Hand Book of Yoga Nidra, authored by Dr. Kamakhya Kumar, published by Dk Print world, New Delhi, ● Vedic Yoga: the Path of the Rishi, authored by Dr. David Frawley, published by MLBD,New Delhi Research Experience ● Supervised 4 PhDs Thesis. ● Supervised Dissertations on different aspects of Contemporary Journalism. ● Completed Thesis titled: A study of Yoga related coverage in Print Media. ● Ph.D. – Yoga and Journalism Dev Sanskriti Vishwavidyalaya- Haridwar,UK, India in the year 2012 ● Awards & Recognition: Within the organization and outside the organization ● Professional Activities & Achievements: Seminars,Conference Presentations, workshops management etc. ● Yoga International Seminars/ Conferences/Workshops ● Participation in International Festival on Yoga, Culture and Spirituality held on March 2010, at DSVV, Haridwar, Uttarakhand, India ● Participation in International Festival on Yoga, Culture and Spirituality held on Oct 2011, at DSVV, Haridwar, Uttarakhand, India ● Participation in International Festival on Yoga, Culture and Spirituality held on Oct 2012, at DSVV, Haridwar,
    [Show full text]
  • SUFIS and THEIR CONTRIBUTION to the CULTURAL LIFF of MEDIEVAL ASSAM in 16-17"' CENTURY Fttasfter of ^Hilojiopl)?
    SUFIS AND THEIR CONTRIBUTION TO THE CULTURAL LIFF OF MEDIEVAL ASSAM IN 16-17"' CENTURY '•"^•,. DISSERTATION SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF THE DEGREE OF fttasfter of ^hilojiopl)? ' \ , ^ IN . ,< HISTORY V \ . I V 5: - • BY NAHIDA MUMTAZ ' Under the Supervision of DR. MOHD. PARVEZ CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2010 DS4202 JUL 2015 22 CENTRE OF ADVANCED STUDY Department of History Aligarh Muslim University Aligarh-202 002 Dr. Mohd. Parwez Dated: June 9, 2010 Reader To Whom It May Concern This is to certify that the dissertation entitled "Sufis and their Contribution to the Cultural Life of Medieval Assam in 16-17^^ Century" is the original work of Ms. Nahida Muxntaz completed under my supervision. The dissertation is suitable for submission and award of degree of Master of Philosophy in History. (Dr. MoMy Parwez) Supervisor Telephones: (0571) 2703146; Fax No.: (0571) 2703146; Internal: 1480 and 1482 Dedicated To My Parents Acknowledgements I-11 Abbreviations iii Introduction 1-09 CHAPTER-I: Origin and Development of Sufism in India 10 - 31 CHAPTER-II: Sufism in Eastern India 32-45 CHAPTER-in: Assam: Evolution of Polity 46-70 CHAPTER-IV: Sufis in Assam 71-94 CHAPTER-V: Sufis Influence in Assam: 95 -109 Evolution of Composite Culture Conclusion 110-111 Bibliography IV - VlU ACKNOWLEDGEMENTS It is pleasant duty for me to acknowledge the kindness of my teachers and friends from whose help and advice I have benefited. It is a rare obligation to express my gratitude to my supervisor Dr. Mohd.
    [Show full text]
  • Exploring Female Narrative in Sufi Literatures of Indian Subcontinent
    © IJCIRAS | ISSN (O) - 2581-5334 October 2019 | Vol. 2 Issue. 5 EXPLORING FEMALE NARRATIVE IN SUFI LITERATURES OF INDIAN SUBCONTINENT Shahid Habib Ansari sarojini naidu center for women studies, jamia millia islamia, new delhi, 110025, India encourages oblivion towards the worldly deceptions Abstract while on the other hand complements the life of In the Indian subcontinent, females were able to hereafter. Allah in Quran urges a life persistent in its make their presence felt in most of the Hikayat of devotion and piety, as it impresses upon the need to Sufis but not very remarkably. The literature which shun and abandon hypocrisy, dishonesty and have incorporated the narration of female Sufis immorality.2 Under the influence of these verses, Sufism actually was there only in the biographies of the originated probably in ninth century AD in Arab counties prominent Sufi stalwarts like Nizamuddin Auliya, and Persia.3 According to Ghazali, Sufism is all about the Shiekh Abdul haq Muhaddis, Chiragh Dehalvi etc learning which one can acquire through his intellect. The that too with a slight tinge of misogyny. There were Ghazali version of Sufism and mysticism is nothing but incidences where female spiritual personalities were an exertion of human cognitive potential into highly regarded but with an explicit perception of developing the intellectual capital so that one can supremacy of men. Whenever someone talks about discover the Providence. The writing of Ghazali on any highly righteous women, it was interpreted in mysticism is logical, analytic and philosophical both in the literature that personality cannot be a woman, substance and style.4 But for the mainstream religious rather she is man under a divine guise of quarters, Sufism smacks of Pantheism the most hated womanhood.
    [Show full text]
  • The Poems of Shah Ni'matullah Wali
    SPECIAL ARTICLE ‘Prophecies’ in South Asian Muslim Political Discourse: The Poems of Shah Ni’matullah Wali c m naim Three “prophetic” Persian poems ascribed to a Shah n December 2009, Indian Chief of the Army Staff, General Ni’matullah Wali have been a fascinating feature in the Deepak Kapoor, made certain comments with reference to “the challenges of a possible ‘two-front war’ with China and popular political discourse of the Muslims of south Asia. I 1 Pakistan”. The Chinese response is not known, but public denun- For nearly two centuries these poems have circulated ciations in Pakistan were persistent, one Urdu column catching whenever there has been a major crisis in, what may be my particular attention. Orya Maqbool Jan, a former civil serv- called, the psychic world of south Asian Muslims. The ant, first declared that Napoleon lost at Waterloo because he neglec ted to consult his astrologer that morning.2 Next he urged first recorded appearance was in 1850, after the “Jihad” his readers and General Kapoor to heed what certain Muslim movement of Syed Ahmad had failed in the north-west, saints had already “foretold”, offering as his coup de grâce some followed by serial appearances after the debacle of 1857, verses from one of the Persian poems attributed to Shah the dissolution of the Ottoman Caliphate and the failure Ni’matullah Wali, prophesying that the Afghans would one day “conquer Punjab, Delhi, Kashmir, Deccan, and Jammu” and of the Khilafat and Hijrat movements in 1924, the “remov e all Hindu practices” from the land. Partition of the country and community in 1947, and the I was intrigued, since I had not seen any reference to the Indo-Pak war of 1971-72.
    [Show full text]
  • Muslim Mystics and Sufi Silsilahs in the India
    MUSLIM MYSTICS AND SUFI SILSILAHS IN THE INDIA. By Dr.Amit Dey. When I am writing this article during the beginning of the new year, 2015, the world and the Indian subcontinent are going through certain uneasy experiences ranging from the violent reaction in the aftermath of the publication of cartoons in some western newspapers allegedly hurting the sentiment of millions of Muslims all over the world, when quite a few innocent school children perished in a brutal attack in Peshawar, when the Indian state of West Bengal is trying to recover from the infamous Khagragarh (in Burdwan district) explosion, when certain south asian regions are being exposed for the alarming imbalance in sex ratio confirming the prevalence of female foeticide even during the second decade of the twenty first century, the stereotyping of Islam as an intolerant, homogeneous and violent religion gathered momentum in the oriental and occidental worlds.1 In the context of these developments at the regional and trans-regional levels, the study of Islamic mysticism is becoming more and more relevant particularly due to the tolerant, spiritual and humane outlook of the Muslim mystics and the appropriating and accommodating nature of various sufi orders which created ripples in the socio-spiritual world of the subcontinent. Ironically, the sufis are virtually eliminated from the world of their origin, i.e., Central Asia and the Middle East. However, in South Asia where the Muslim mystics once took spiritual refuge, Sufism is still vibrant as a spiritual and cultural force. Existence of Sufism proves that like any other religion, Islam is also characterized by heterogeneity.
    [Show full text]
  • Master of Pliilosopiiy Islamic Studies
    HISTORICAL DEVELOPMENT OF SUHRA WARDI ORDER IN KASHMIR Dissertation SUBMITTED FOR THE AWARD OF TliE DEGREE OF Master of Pliilosopiiy Pi t Of <f. ff Islamic Studies V V- 9i KS*^ '.' MOHAMMAD IRFAN SHAH UNDER THE SUPERVISION OF PROF. SAYYID AHSAN ,lK^^ot^ DEPARTMENT OF ISLAMIC STUDIES X^ ALIGARH MUSLIM UNIVERSITY ALIGARH, INDIA 2014 0^ ^ .J J v^^ 01 JAN 20;A-t,' 5 DS4401 Phones: Ext. 0571-2701131 Int. 1365, 1366 Fax : 0571-2700528 Email : [email protected] DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY CHAIRMAN ALIGARH-202002, U.P., INDIA 03/11/2014 To WHOM IT MAY CONCERN This is to certify tiiat Dissertation entitled "Historical Development of Suhrawardi Order in Kashmir" is the own work of Mr. Mohd Irfan Shah working under my supervision. Further certified that the work is fit for submission to be evaluated for the award of the degree of M.Phil. (Islamic Studies). (Prof. Sayyid Ahsan) Chairman & Supervisor -J^rom tfie Core of My ^eart- ^ea^ca^^eafK^o^ My (Late) (grand Tarents & 'BeCovedTarents <Pa0e !Nb. Dedication A.cknowledgemeiits u-vi Transliteration Table Introdnction 01-23 Chapter 1: Emergence of Islam in Kashmir: Religions, Political and Cultural Perspective 24-64 Chapter 2: Origin of Suhmwardf Order and Its Development , ^ ,, ^ . „ - . 65-112 mKashnur Chapter 3: Makhdum Shaykh Hamzah: ' 113-170 Pioneer of Suhrawardt Order in Kashmir Conclusions ^_^ ^_, 171-174 BibUography ^^^_^^^ "AcknowiedgmBntS" Allah Almighty says, "And those who strive in Our (cause) We will certainly guide them to Our paths: for verily Allah is with those who do right" (Holy Qur'ah, Al- Ankabut, 29:69}.
    [Show full text]
  • Islamic Sufism in America: the Philosophy and Practices of the Oveyssi Tariqa
    Islamic Sufism in America: The Philosophy and Practices of the Oveyssi Tariqa The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Sepehri, Golzar. 2019. Islamic Sufism in America: The Philosophy and Practices of the Oveyssi Tariqa. Master's thesis, Harvard Extension School. Citable link https://nrs.harvard.edu/URN-3:HUL.INSTREPOS:37365385 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 Allah | Gabriel Islamic Sufism Geneology | NOVEMBER 2004 Mohammad Ibn Abdullah (Medina - 632 C.E.) | Ali Ibn Abi-Taleb LEGEND: (Najaf- 660 C.E.) | | 2 branches Name (Place of Burial – Date of passage in C.E.*) | | Hossein Ibn Ali | (Karbala - 680 C.E.) | *C.E. (Common Era) = A.D. | Hassan Basri Ali Ibn Hossein (Basreh - 728 C.E.) (Medina - 712 C.E.) | A.H. (After Hijra) = The departure of Prophet Mohammad from | | Mecca to Medina, from which the Mohammadan Era is reckoned Mohammad Ibn Ali | (Medina - 741 C.E.) Habib Ajami = 622 C.E./A.D. | (737 C.E.) Jaffar Ibn Mohammad | (Medina – 765 C.E.) | NAME OF THE SCHOOL | | Mussa Ibn Jafar Davood Taii (Baghdad – 799 C.E.) (781 C.E.) | | Ali Ibn Mussa | (Mashad - 818 C.E.) | SOURCES: branches merge | | | English version of Islamic Sufism Geneology by: Ma’rouf Karkhi (Baghdad - 815 C.E.) Tehran University Publications | No. 2361, 1st print, 1998 MA’RUFI-YEH Title: Majalis (Discourses of Ahmad Ghazalie) | Sarii Saghta Annotated by: Ahmad Mojahed (Baghdad – 865-871 C.E.) ISBN: 964-03-3923-7 | Juneid Baghdadi (Baghdad – 909 C.E.) Tehran University Publications | Abu Ali Roudbari No.
    [Show full text]
  • Manjhan's Madhumalati and the Construction of Indo–Islam
    Asian Philosophies and Religions RELIGION IN HISTORY Manjhan’s Madhumalati and the Construction of Indo–Islam By Nita Verma Prasad Lovers shoot at a tiger in the jungle. Illustration to the Sufi text Madhumalati. Source: Wikimedia Commons at https://tinyurl.com/wowlhdj. n today’s geopolitical environment, teaching South Asia can be somewhat of a sticky wicket, particularly when it comes to religion and communalism. Each time I discuss Hindu–Muslim relations in an introductory course on South Asia or in a 100-level world history class, I run up Iagainst a whole host of preconceived notions on religion in the non-Western world. Worse yet, most students are unaware that our modern understanding of religion can’t be projected backward. How- ever, a properly contextualized discussion of Hindu–Muslim relations in South Asia not only gives students a deeper comprehension of the region, but also illustrates how, when viewed through the lens of history, seemingly timeless institutions like religion can take on meanings and forms that our twenty-first-century minds could never imagine. I have found literature from the Mughal Era to be invaluable in imparting these lessons.While multiple translated texts are available, Madhumalati by Mir Sayyid Manjhan Rajgiri (trans. Adi- tya Behl and Simon Weightman) is readily accessible as an Oxford paperback.1 Moreover, its six- teen-page prologue—a length easily digestible by early undergraduates and high school students alike—is packed with evidence of the syncretic blending of Hinduism and Islam, or Indo–Islam, that was underway during the Mughal period (1526–1707). The composite nature of religious practice in Mughal India is a well-established fact among most historians, but is nonetheless politically con- tested terrain, as Hindu nationalist scholars and politicians prefer to depict the Mughals as foreign invaders who oppressed Hindus and converted with the sword.
    [Show full text]
  • The Case of American Sufi Movements1
    HYBRIDIDENTITY FORMATIONS IN MUSLIMAMERICA Hybrid Identity Formations in Muslim America: The Case of American Sufi Movements’ Marcia Hermansen Loyola University Chicago, Illinois he minimal attention given to Sufi movements in much previous scholarship on Muslims in America’ is indicative of the assumption T that these movements were marginal to the concerns of most Muslims living in the United States and insignificant in terms of their impact on American culture and institution^.^ At the same time, organizations and publications sponsored by the American Muslim community have largely ignored S~fism.~One academic study called Sufis “the hidden Muslims” of America since they had been largely overlooked by the few sociological studies of American Muslim communities, and because, in many cases, adherents do not attend mosques or belong to mainstream Islamic organi- zations .5 The following study contends that these movements are worthy of attention and that their impact in terms of both the Muslim community and American culture is significant and increasing. The literary output of American Sufi movements is by now so vast that it would require a volume rather than an essay to adequately present the history and doctrines of each of the groups in detail. I therefore aim to provide an overview of major groups, their history and their activities. There is a range of movements that can be considered Sufi-oriented, or that have been influenced to various degrees by the tradition of Islamic mysticism. It is not within the scope of this paper to evaluate the authentici- ty of any movement or individual. However, if the standard for terming a movement “Sufi”were to mean the practice of Islamic law, not all of these movements would be included.
    [Show full text]