List of New Approved Centres of Urdu/Arabic/Persian for the Session 2020-21
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
Conditions of a Valid Custom in Islamic and Common Laws
International Journal of Business and Social Science Vol. 3 No. 4 [Special Issue - February 2012] Conditions of a Valid Custom in Islamic and Common Laws Hafiz Abdul Ghani Assistant Professor of Religious Studies Forman Christian College (A Chartered University) Lahore, Pakistan Abstract This research paper highlights different kinds of customs and conditions for the validity of a legal custom in Islamic Sharī’a and common law. Both Islamic and the Western Jurisprudences have accepted custom and usages as an important sources of law. There is hardly any aspect of Islamic and English Jurisprudences where customary laws do not make their presence felt. From the individual to the international level, the use of customs in legal injunctions is a proven and undeniable fact. In social interaction, customs and usages encompass all these matters of every day life: inheritance, marriage, divorce, dowry, guardianship, adulthood, family ties, will, property, bestowal, division, religious rituals and adoption of a child. It is true that ‘urf and ‘ādat cannot attain the status of law unless they are supported by some political authority. But this is also a fact – and an undeniable fact – that, in the beginning, customs and usages as well as moral values acquired the status of laws. Key Words: Custom, Usage, ‘Urf , Ādat, sharī‘a, Law, jurisprudence Introduction Custom and usage are two technical terms of English jurisprudence which are known in Islamic jurisprudence as Literally and technically, these terms differ but in usage in society they overlap each .(عاده) and Ādah(عشف) Urf‘ other. In Islamic Law the definition of custom is stated as follows: “‘Urf or ‘ādah is (a state) which is firmly established in hearts and appeals one logically. -
Problems and Status of Muslim Graveyards in Delhi
PROBLEMS AND STATUS OF MUSLIM GRAVEYARDS IN DELHI A REPORT DELHI MINORITIES COMMISSION Government of NCT of Delhi C- Block, First Floor, Vikas Bhawan, I.P. Estate New Delhi 110002 Cover photo: A scene from Batla House graveyard Study conducted for Delhi Minorities Commission By HUMAN DEVELOPMENT SOCIETY 27-O, Pocket 2, MIG Complex, Mayur Vihar, Phase 3, Delhi- 110096 Telephone: 011-22621867, 09971222966 Email: [email protected], [email protected] Website: www.hdsindia.org FOREWORD Delhi Minorities Commission is pleased to publish this study on Muslim graveyards in the NCT of Delhi. This study was commissioned by the previous Commission headed by Shri Qamar Ahmad but could not be finalised and published during its tenure. The new Commission, which took over on 20 July, 2017, found this study among the pending work. We took it up with due diligence and urgency. After going through the draft, we called a meeting with Human Development Society’s director and researcher. Now it is being published with some changes and addition of some information and data. This study is an eye-opener. It tells us that a majority of Muslim graveyards registered with Delhi Waqf Board (DWB) and other agencies has practically disappeared over the years. Both public and government agencies have occupied or encroached upon graveyards, while new land is not being earmarked for new qabristans in town-planning schemes. The study has found that the remaining space in the existing qarbristans is hardly enough for two more years. DMC will approach Govt. of NCT of Delhi and its agencies, especially Delhi Waqf Board and Delhi Development Authority, to quickly solve this grave problem before it is too late. -
Tradition, Change and Social Reform in the Fatwas of the Imam Muhammad 'Abduh
American University in Cairo AUC Knowledge Fountain Theses and Dissertations Spring 5-26-2017 Tradition, change and social reform in the fatwas of the Imam Muhammad 'Abduh Malak Tewfik Badrawi The American University in Cairo Follow this and additional works at: https://fount.aucegypt.edu/etds Recommended Citation APA Citation Badrawi, M. T. (2017).Tradition, change and social reform in the fatwas of the Imam Muhammad 'Abduh [Master’s thesis, the American University in Cairo]. AUC Knowledge Fountain. https://fount.aucegypt.edu/etds/1438 MLA Citation Badrawi, Malak Tewfik. Tradition, change and social reform in the fatwas of the Imam Muhammad 'Abduh. 2017. American University in Cairo, Master's thesis. AUC Knowledge Fountain. https://fount.aucegypt.edu/etds/1438 This Master's 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 Tradition, Change and Social Reform in the Fatwas of the Imām Muhammad ‘Abduh A Thesis submitted to ARIC Arabic and Islamic Civilizations in partial fulfilment of the requirements for the degree of Master of Arts by Malak Tewfik Badrawi (under the supervision of Dr. Mohamed Serag) ACKNOWLEDGEMENTS I am very grateful to Dr. Mohamed Serag for his guidance. I would like to thank Mr. Yasser Mohammed Isma‘il for helping me with some of the Arabic terminology, and Dr. ‘Abd el-Wahid Nabawi and Mme Nadia Moustafa at Dar al-Watha’iq al- Qawmiya for their kindness. -
The Central Islamic Lands
77 THEME The Central Islamic 4 Lands AS we enter the twenty-first century, there are over 1 billion Muslims living in all parts of the world. They are citizens of different nations, speak different languages, and dress differently. The processes by which they became Muslims were varied, and so were the circumstances in which they went their separate ways. Yet, the Islamic community has its roots in a more unified past which unfolded roughly 1,400 years ago in the Arabian peninsula. In this chapter we are going to read about the rise of Islam and its expansion over a vast territory extending from Egypt to Afghanistan, the core area of Islamic civilisation from 600 to 1200. In these centuries, Islamic society exhibited multiple political and cultural patterns. The term Islamic is used here not only in its purely religious sense but also for the overall society and culture historically associated with Islam. In this society not everything that was happening originated directly from religion, but it took place in a society where Muslims and their faith were recognised as socially dominant. Non-Muslims always formed an integral, if subordinate, part of this society as did Jews in Christendom. Our understanding of the history of the central Islamic lands between 600 and 1200 is based on chronicles or tawarikh (which narrate events in order of time) and semi-historical works, such as biographies (sira), records of the sayings and doings of the Prophet (hadith) and commentaries on the Quran (tafsir). The material from which these works were produced was a large collection of eyewitness reports (akhbar) transmitted over a period of time either orally or on paper. -
Principles of Issuing Fatw” (Uÿ'l Al-Ift”) in the Hanafi
PRINCIPLES OF ISSUING FATWÓ (UØÕL AL-IFTÓ) IN THE HANAFI LEGAL SCHOOL: AN ANNOTATED TRANSLATION, ANALYSIS AND EDITION OF SHAR× ÑUQÕD RASM AL-MUFTI OF IBN ÑÓBIDÔN AL-SHÓMI BY MOHAMMED FARID ALI A dissertation submitted in fulfilment of the requirement for the degree of Doctor of Philosophy of World Contemporary Muslim Issues International Institute of Islamic Thought and Civilization International Islamic University Malaysia MARCH 2013 ABSTRACT This work studies the SharÍ ÑUqËd Rasm al-MuftÊ (An explication of the Chaplets on the Manual of the Mufti to Give Fatwa) of Ibn Abidin al-Shami (d. 1252/1836) which collects everyday principles a mufti should know to serve the fatwa-giving institution (iftÉ’). The principles in this treatise dwell around fatwa giving methods of the Hanafi legal school. The researcher edited and presented the Arabic text in the modern style with complete information of the works and scholars Ibn Abdin referred to with short titles and names. The text was translated into English and drew an analysis reflecting on the principles Ibn Abidin presented in the treatise. The work finds that a mufti is bound to give fatwa according to the preferred (rÉjiÍ) opinion of a legal school or of a mujtahid. This principle gives assurance that the mufti is not giving fatwa according to his lust (hawÉ) or out of ignorance (jahÉlah). This principle is only feasible, if the mufti is an expert in knowing the hierarchy of the legal transmissions of the legal school, hierarchy of the scholars (fuqahÉ), and their works. He should know the different writing styles of the fuqahÉ and their method of compiling several legal opinions for a single issue. -
Common Law Marriage, Zawag Orfi and Zawaj Misyar
4 Journal of Law & Social Research (JLSR) Vol.1, No. 1 ‘Urf’ And Custom In Common Law And Islamic Law: Common Law Marriage, Zawag Orfi And Zawaj Misyar Muhammad Khalid Masud1 Islamic legal tradition is discursive; it developed through discourses at two levels, one between jurists and society, and the other between jurists and state. The part played by differences of opinion (Ikhtilaf) and juristic reasoning (Ijtihad) cannot be overstressed. It provided strong basis for legal pluralism and accommodation of social practices, especially in the area of marriage and divorce. State efforts to centralize law did not meet the approval of the jurists. Since state had no direct role in the development of fiqh, the systematization of Fiqh and Law Schools was achieved through consensus. Looking back at the history of Islamic law, we find that local practices in various cities like Medina and Kufa generated diverse legal doctrines and gradually produced more than nineteen schools of law (madhhab); about seven are still in practice today. The distinct mark of the development of fiqh in this period is the diversity of views among the jurists on almost each and every doctrine. This diversity was welcomed by Islamic legal theory as a valid manifestation of Ijtihad. It is typically usual in the Fiqh texts to mention more than one view on almost every point. This is evident even in Fiqh texts like Fatawa Alamgiri, which were designed as a guide book for the qadis. Instead of giving just one doctrine of law, these texts refer to different opinions. It looks strange, but the underlying concept seems to be that it was not for the jurist, to choose between these varying opinions. -
Chishti Sufis of Delhi in the LINEAGE of HAZRAT PIR-O-MURSHID INAYAT KHAN
Chishti Sufis of Delhi IN THE LINEAGE OF HAZRAT PIR-O-MURSHID INAYAT KHAN Compiled by Basira Beardsworth, with permission from: Pir Zia Inayat Khan A Pearl in Wine, The “Silsila-i Sufian”: From Khwaja Mu’in al-Din Chishti to Sayyid Abu Hashim Madani Sadia Dehlvi Sufism, The Heart of Islam, and The Sufi Courtyard, Dargahs of Delhi All the praise of your advancement in this line is due to our masters in the chain who are sending the vibrations of their joy, love, and peace. - Hazrat Pir-o-Murshid Inayat Khan, in a letter to Murshida Rabia Martin There is a Sufi tradition of visiting the tombs of saints called ziyarah (Arabic, “visit”) or haazri (Urdu, “attendance”) to give thanks and respect, to offer prayers and seek guidance, to open oneself to the blessing stream and seek deeper connection with the great Soul. In the Chishti lineage through Hazrat Pir-o-Murshid Inayat Khan, there are nine Pirs who are buried in Delhi, and many more whose lives were entwined with Delhi. I have compiled short biographies on these Pirs, and a few others, so that we may have a glimpse into their lives, as a doorway into “meeting” them in the eternal realm of the heart, insha’allah. With permission from the authors, to whom I am deeply grateful to for their work on this subject, I compiled this information primarily from three books: Pir Zia Inayat Khan, The “Silsila-i Sufian”: From Khwaja Mu’in al-Din Chishti to Sayyid Abu Hashim Madani, published in A Pearl in Wine Sadia Dehlvi, Sufism, The Heart of Islam, and The Sufi Courtyard, Dargahs of Delhi For those interested in further study, I highly recommend their books – I have taken only small excerpts from their material for use in this document. -
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. -
Answered On:22.12.2003 Protection of Monument A.F
GOVERNMENT OF INDIA TOURISM AND CULTURE LOK SABHA UNSTARRED QUESTION NO:3013 ANSWERED ON:22.12.2003 PROTECTION OF MONUMENT A.F. GOLAM OSMANI Will the Minister of TOURISM AND CULTURE be pleased to state: (a) the details of heritage monuments at Mehrauli included in the list of protected monuments; (b) the details of monuments there which are not yet protected by ASI; ( (c) whether a new heritage site has been identified for protection in Mehrauli: (d) If so, whether any private land or buildings are included in the newly identified site; and (e) If so, the steps taken to remove illegal occupation and construction therefrom? Answer MINISTER FOR TOURISM AND CULTURE (SHRI JAGMOHAN) (a) The list of 24 monuments declared as of national importance under Archaeological Survey of India, in Mehrauli is at Annexure-I. (b) The list of 195 monuments based on the list published by INTACH in Mehrauli which are not yet protected, is at Annexure-II. (c ) Yes, Sir. Lal Kot, Jahanpanah Wall, Balban`s Tomb, unprotected portions of fortification wall of Qila Rai Pithora, Quli-Khan`s Tomb, and monuments/ruined structures located inside the D.D.A. Heritage Park, have been identified for declaration as monuments of national importance. (d) No, Sir. (e) Question does not arise. ANNEXURE-I ANNEXURE REFERRED TO IN REPLY TO PART (a) TO THE LOK SABHA UNSTARRED QUESTION NO.3013 FOR 22.12.2003 LIST OF MONUMENTS UNDER CENTRAL PROTECTION IN MEHRAULI, DELHI 1. Bastion where a wall Jahan Panah meets the wall of Rai Pithora Fort 2. Ramp and Gateway of Rai Pithor`s Fort 3. -
Iraq Tribal Study – Al-Anbar Governorate: the Albu Fahd Tribe
Iraq Tribal Study AL-ANBAR GOVERNORATE ALBU FAHD TRIBE ALBU MAHAL TRIBE ALBU ISSA TRIBE GLOBAL GLOBAL RESOURCES RISK GROUP This Page Intentionally Left Blank Iraq Tribal Study Iraq Tribal Study – Al-Anbar Governorate: The Albu Fahd Tribe, The Albu Mahal Tribe and the Albu Issa Tribe Study Director and Primary Researcher: Lin Todd Contributing Researchers: W. Patrick Lang, Jr., Colonel, US Army (Retired) R. Alan King Andrea V. Jackson Montgomery McFate, PhD Ahmed S. Hashim, PhD Jeremy S. Harrington Research and Writing Completed: June 18, 2006 Study Conducted Under Contract with the Department of Defense. i Iraq Tribal Study This Page Intentionally Left Blank ii Iraq Tribal Study Table of Contents TABLE OF CONTENTS EXECUTIVE SUMMARY CHAPTER ONE. Introduction 1-1 CHAPTER TWO. Common Historical Characteristics and Aspects of the Tribes of Iraq and al-Anbar Governorate 2-1 • Key Characteristics of Sunni Arab Identity 2-3 • Arab Ethnicity 2-3 – The Impact of the Arabic Language 2-4 – Arabism 2-5 – Authority in Contemporary Iraq 2-8 • Islam 2-9 – Islam and the State 2-9 – Role of Islam in Politics 2-10 – Islam and Legitimacy 2-11 – Sunni Islam 2-12 – Sunni Islam Madhabs (Schools of Law) 2-13 – Hanafi School 2-13 – Maliki School 2-14 – Shafii School 2-15 – Hanbali School 2-15 – Sunni Islam in Iraq 2-16 – Extremist Forms of Sunni Islam 2-17 – Wahhabism 2-17 – Salafism 2-19 – Takfirism 2-22 – Sunni and Shia Differences 2-23 – Islam and Arabism 2-24 – Role of Islam in Government and Politics in Iraq 2-25 – Women in Islam 2-26 – Piety 2-29 – Fatalism 2-31 – Social Justice 2-31 – Quranic Treatment of Warfare vs. -
Humayun's Tomb
HUMAYUN’S TOMB and its surroundings Humayuns tomb booklet.indd 1 27/09/12 3:39 PM According to traditional belief, the tomb of a saint confers sanctity on the surrounding areas, and therefore many have opted to be buried in the vicinity of a saint’s tomb. The shrines or dargahs of men like Qutubuddin Bakhtiyar Kaki (in Mehrauli) and Nasiruddin Mahmud `Roshan Chiragh-e-Dehli’ (in Chiragh Dilli) are surrounded by dozens of graves, of both illustrious and obscure persons. The dargah of Hazrat Nizamuddin Auliya is a case in point. Around it, within a radius of about a kilometre, are literally hundreds of graves – including those of some of Delhi’s most famous residents. The core of the area is the enclosure of the dargah itself, the burial place of the saint who died in 1325 but has been the object of continuous veneration . The shrine is the heart of a bustling centre of pilgrimage. Most pilgrims visit just the venerated structures in the complex – the tomb of Nizamuddin Auliya and that of his famous disciple Amir Khusro, who is buried nearby, the baoli or step-well, and the large 13th-century mosque which lies to the west of the shrine. There are within the shrine compound itself the tombs and graves of several other famous personalities, which deserve a visit. In the immediate vicinity of the shrine enclosure is the basti. This is a residential complex as old as the shrine itself, housing those associated with the shrine. The houses themselves, being of less solid materials than the tombs or mosques, have been constantly re-built and most are therefore quite modern. -
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.