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Tahir Book 1
PUBLISHED IN SOUTH AFRICA BY JAMAAT-E-RAZA-E-MUSTAFA 61b Spencer Road, Clare Estate, Durban, 4091 Postal Address: P. O. Box 48800. Qualbert. 4078 Cell: 082 6677 880 Cell: 071-0459-614 1 2 CONTENTS FOREWORD BY MAULANA ABDUL HAMID PALMER RAZVI NOORI Page 4: FOREWORD PRESIDENT: JAMAAT-E-RAZA-E-MUSTAFA Page 7: THE BOOK WRITTEN BY TAHIRUL QADRI THAT EXPOSES r HIS TRUE BELIEFS The beloved Rasool said: “In the period prior to the Day of Judgement, Page 7: PROF. TAHIRUL QADRI’S MINHAAJ-UL-QUR’AN false and deceitful groups will emerge. They will say things to you, which neither you nor your forefathers would have ever heard before. Stay away ORGANISATION from these deceitful people and do not let them come near you! Do not be Page 9: TAHIRUL QADRI BELIEVES THAT ONLY MINOR misguided by them and do not let them cause strife amongst you!” (Sahih DIFFERENCES EXIST BETWEEN THE SECTS al-Muslim) Page 11: PROF. TAHIRUL QADRI BELIEVES THAT THE PROPHET r HAS NO AUTHORITY OVER ANY MATTER Today, Dr. Tahirul Qadri, as he is known, has become a well-known Page 12: TAHIRUL QADRI BELIEVES THAT ONE CAN PERFORM personality. Many people listen to his lectures, follow him and regard him SALAAH BEHIND DEOBANDIS AND SHI’AS as a great Sunni Scholar. He attends the Moulood, ‘Urs Shareef, attends Page 14: TAHIRUL QADRI AND “HUSAAM-AL-HARAMAIN” Dhikr or Hadra programmes, attends Sama Mehfils, meets with the Arab Page 17: PROF. TAHIRUL QADRI BELIEVES IT IS NOT NECESSARY ‘Ulama, lectures about the Awliya, speaks about Sunni issues and supports TO BELONG TO ANY GROUP the various Silsilas - Qadri, Chishty, Naqshabandi, Suharwardi, etc. -
Law and Order URC
Law and Order URC NEWSCLIPPINGS JANUARY TO JUNE 2019 LAW & ORDERS Urban Resource Centre A-2, 2nd floor, Westland Trade Centre, Block 7&8, C-5, Shaheed-e-Millat Road, Karachi. Tel: 021-4559317, Fax: 021-4387692, Email: [email protected], Website: www.urckarachi.org Facebook: www.facebook.com/URCKHI Twitter: https://twitter.com/urc_karachi 1 Law and Order URC Targeted killing: KMC employee shot dead in Hussainabad Unidentified assailants shot and killed an employee of the Karachi Metropolitan Corporation (KMC) at Hussainabad locality of Federal B Area in Central district on Monday. The deceased was struck by seven bullets in different parts of the body. Nine bullet shells of a 9mm pistol were recovered from the scene of the crime. According to police, the deceased was called to the location through a phone call. They said the late KMC employee was on his motorcycle waiting for someone. Two unidentified men killed him by opening fire at him at Hussainabad, near Okhai Memon Masjid, in the limits of Azizabad police station. The deceased, identified as Shakeel Ahmed, aged 35, son of Shafiq Ahmed, was shifted to Abbasi Shaheed Hospital for medico-legal formalities. He was a resident of house no. L-72 Sector 5C 4, North Karachi, and worked as a clerk in KMC‘s engineering department. Rangers and police officials reached the scene after receiving information of the incident. They recovered nine bullet shells of a 9mm pistol and have begun investigating the incident. According to Azizabad DSP Shaukat Raza, someone had phoned and summoned the deceased to Hussainabad, near Okhai Memon Masjid. -
Travelling Islam - Madrasa Graduates from India and Pakistan in the Malay Archipelago Reetz, Dietrich
www.ssoar.info Travelling Islam - Madrasa Graduates from India and Pakistan in the Malay Archipelago Reetz, Dietrich Veröffentlichungsversion / Published Version Arbeitspapier / working paper Empfohlene Zitierung / Suggested Citation: Reetz, D. (2013). Travelling Islam - Madrasa Graduates from India and Pakistan in the Malay Archipelago. (ZMO Working Papers, 8). Berlin: Zentrum Moderner Orient. https://nbn-resolving.org/urn:nbn:de:101:1-201306066922 Nutzungsbedingungen: Terms of use: Dieser Text wird unter einer Deposit-Lizenz (Keine This document is made available under Deposit Licence (No Weiterverbreitung - keine Bearbeitung) zur Verfügung gestellt. Redistribution - no modifications). We grant a non-exclusive, non- Gewährt wird ein nicht exklusives, nicht übertragbares, transferable, individual and limited right to using this document. persönliches und beschränktes Recht auf Nutzung dieses This document is solely intended for your personal, non- Dokuments. Dieses Dokument ist ausschließlich für commercial use. All of the copies of this documents must retain den persönlichen, nicht-kommerziellen Gebrauch bestimmt. all copyright information and other information regarding legal Auf sämtlichen Kopien dieses Dokuments müssen alle protection. You are not allowed to alter this document in any Urheberrechtshinweise und sonstigen Hinweise auf gesetzlichen way, to copy it for public or commercial purposes, to exhibit the Schutz beibehalten werden. Sie dürfen dieses Dokument document in public, to perform, distribute or otherwise use the nicht in irgendeiner Weise abändern, noch dürfen Sie document in public. dieses Dokument für öffentliche oder kommerzielle Zwecke By using this particular document, you accept the above-stated vervielfältigen, öffentlich ausstellen, aufführen, vertreiben oder conditions of use. anderweitig nutzen. Mit der Verwendung dieses Dokuments erkennen Sie die Nutzungsbedingungen an. -
Travelling Islam – Madrasa Graduates from India and Pakistan in the Malay Archipelago
WORKING papers No. 8, 2013 Travelling Islam – Madrasa Graduates from India and Pakistan in the Malay Archipelago Dietrich Reetz, ZMO Abstract Yemen, the religious schools from India and Pakis- The phenomenon of travelling religious traditions tan are less acknowledged as a source of religious has attracted the attention of various scholars, but knowledge and inspiration. a differentiated understanding of its nature and In Islamic teaching, influences from other re- impact is still lacking. This essay addresses the gions go back to strong networks of personal and transnational and transregional impact of edu- institutional links that build around particular rea- cational traditions in Islam in the South-South dings and interpretations of Islam. They developed direction. It traces the impact of two education over the centuries with the spread of Islamic beliefs networks based in South Asia on Islamic learning and practices, but also through economic and social in South East Asia. Both the modernist institutions interaction by traders, seafarers and pilgrims. The of the International Islamic University and the Hadhrami connections to South Yemen owe much conservative Deoband schools together with the of their emergence to those economic and social affiliated Tablighi Jama'at have made significant traditions (Freitag 1997). The importance of the Al headway in Malaysia, Indonesia, Singapore and Azhar school in Egypt for South East Asian Mus- beyond. The case study argues that the impact lims probably has more to do with its central place is far from unidirectional and more multifaceted in the history of Muslim reformism (Abaza 1994). than often assumed. It is largely shaped by the so- Saudi Arabia’s Islamic universities and theological cial and cultural experience of local society and influence have been driven by a particular interpre- driven by its needs, rather than by a transnational tation of Islam, by a travelling model of reading and agenda. -
Connecting the Dots: Education and Religious Discrimination in Pakistan a Study of Public Schools and Madrassas
Connecting the Dots: Education and Religious Discrimination in Pakistan A Study of Public Schools and Madrassas UNITED STATES COMMISSION ON INTERNATIONAL RELIGIOUS FREEDOM Connecting the Dots: Education and Religious Discrimination in Pakistan A Study of Public Schools and Madrassas UNITED STATES COMMISSION ON INTERNATIONAL RELIGIOUS FREEDOM November 2011 By Azhar Hussain (ICRD) and Ahmad Salim with Arif Naveed (SDPI) FRONT COVER: In this April 16, 2011 photo, a Pakistani Christian student walks past a poster of slain Christian leader Shahbaz Bhatti placed on a school gate in Khushpur village near Faisalabad, Pakistan. (AP Photo/Anjum Naveed) COMMISSIONERS Leonard A. Leo Chair Dr. Don Argue Dr. Elizabeth H. Prodromou Vice Chairs Dr. Azizah al-Hibri Felice D. Gaer Dr. Richard D. Land Dr. William J. Shaw Nina Shea Ted Van Der Meid Ambassador Jackie Wolcott Executive Director PROFESSIONAL STAFF Tom Carter, Director of Communications David Dettoni, Director of Operations and Outreach Judith E. Golub, Director of Government Relations Paul Liben, Executive Writer John G. Malcolm, General Counsel Knox Thames, Director of Policy and Research Dwight Bashir, Deputy Director for Policy and Research Elizabeth K. Cassidy, Deputy Director for Policy and Research Scott Flipse, Deputy Director for Policy and Research Sahar Chaudhry, Policy Analyst Catherine Cosman, Senior Policy Analyst Deborah DuCre, Receptionist Tiffany Lynch, Senior Policy Analyst Jacqueline A. Mitchell, Executive Coordinator Kristina G. Olney, Associate Director of Government Relations U.S. COMMISSION ON INTERNATIONAL RELIGIOUS FREEDOM 800 North Capitol Street, NW, Suite 790 Washington, DC 20002 202-523-3240, 202-523-5020 (fax) www.uscirf.gov THIS STUDY WAS SPONSORED BY: U.S. -
Travelling Islam – Madrasa Graduates from India and Pakistan in the Malay Archipelago
WORKING papers No. 8, 2013 Travelling Islam – Madrasa Graduates from India and Pakistan in the Malay Archipelago Dietrich Reetz, ZMO Abstract Yemen, the religious schools from India and Pakis- The phenomenon of travelling religious traditions tan are less acknowledged as a source of religious has attracted the attention of various scholars, but knowledge and inspiration. a differentiated understanding of its nature and In Islamic teaching, influences from other re- impact is still lacking. This essay addresses the gions go back to strong networks of personal and transnational and transregional impact of edu- institutional links that build around particular rea- cational traditions in Islam in the South-South dings and interpretations of Islam. They developed direction. It traces the impact of two education over the centuries with the spread of Islamic beliefs networks based in South Asia on Islamic learning and practices, but also through economic and social in South East Asia. Both the modernist institutions interaction by traders, seafarers and pilgrims. The of the International Islamic University and the Hadhrami connections to South Yemen owe much conservative Deoband schools together with the of their emergence to those economic and social affiliated Tablighi Jama'at have made significant traditions (Freitag 1997). The importance of the Al headway in Malaysia, Indonesia, Singapore and Azhar school in Egypt for South East Asian Mus- beyond. The case study argues that the impact lims probably has more to do with its central place is far from unidirectional and more multifaceted in the history of Muslim reformism (Abaza 1994). than often assumed. It is largely shaped by the so- Saudi Arabia’s Islamic universities and theological cial and cultural experience of local society and influence have been driven by a particular interpre- driven by its needs, rather than by a transnational tation of Islam, by a travelling model of reading and agenda. -
Pakistan Research Repository
i TRADITION AND MODERNITY IN MADRASSAH EDUCATION IN PUNJAB (PAKISTAN): AN ANALYTICAL STUDY RASHIDA AHMAD PHD PAKISTAN STUDIES PAKISTAN STUDY CENTRE UNIVERSITY OF THE PUNJAB LAHORE, PAKISTAN MARCH 2015 i TRADITION AND MODERNITY IN MADRASSAH EDUCATION IN PUNJAB (PAKISTAN): AN ANALYTICAL STUDY A THESIS SUBMITTED TO FACULTY OF ARTS AND HUMANITIES UNIVERSITY OF THE PUNJAB IN CANDIDACY FOR THE FULFILMENT OF THE DEGREE OF DOCOTR OF PHILOSPHY IN PAKISTAN STUDIES BY RASHIDA AHMAD 2006-UPC-1 PAKISTAN STUDY CENTRE UNIVERSITY OF THE PUNJAB LAHORE, PAKISTAN MARCH 2015 i D E C L A R A T I O N I hereby declare that this Ph.D. dissertation is the result of my individual effort, and that it has not been submitted concurrently to any other university for any other degree. _______________________________ RASHIDA AHMAD ii C E R T I F I C A T E This is to certify that the research work described in this thesis is the original work of the author and has been carried out under my direct supervision. I have personally gone through all the data/results/material reported in the manuscript and certify their correctness/authenticity. I further certify that the material included in this thesis has not been used in part or full in a manuscript already submitted or in the process of submission in partial/complete fulfilment of the award of any other degree from any other institution. I also certify that the thesis has been prepared under my supervision according to the prescribed format and I endorse its evaluation for the award of Ph.D. -
Fashioning the Pious Self: Middle Class Religiosity in Colonial India
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2016 Fashioning The Pious Self: Middle Class Religiosity In Colonial India Darakhshan Haroon Khan University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the History Commons Recommended Citation Khan, Darakhshan Haroon, "Fashioning The Pious Self: Middle Class Religiosity In Colonial India" (2016). Publicly Accessible Penn Dissertations. 2386. https://repository.upenn.edu/edissertations/2386 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/2386 For more information, please contact [email protected]. Fashioning The Pious Self: Middle Class Religiosity In Colonial India Abstract Drawing on archival and ethnographic fieldwork, this dissertation examines the public construction of personal piety in nineteenth- and twentieth-century north India (1857-1930). The emergence of reformist piety, with its emphasis on individual responsibility and a focus on the self, is supposed to mark the privatization of religion, such that the public sphere becomes the site of politics and economy, and the household displaces the community as the locus of religiosity. This dissertation critiques the thesis of separate spheres to argue that the cultivation of middle class religiosity was an extremely public act that unfolded in the myriad spaces that opened up in the late nineteenth century. The middle class household, with the conjugal couple at its center, was inextricably linked to these spaces, whether it was a university campus, a newspaper office, a politicalally r , a fundraiser, or an arboretum in a hill station. Central to this thesis is the use of Michael Warner’s idea of discourse publics as an alternative framework to the Habermasian conception of the bourgeois public sphere. -
A Study of the Sogio-Reugious Reforms Ofmaulanaashrafalithanvi
A STUDY OF THE SOGIO-REUGIOUS REFORMS OFMAULANAASHRAFALITHANVI V (ABSTRACT) THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF Boctor of $f)tlos(opf)2> in • 3^* %^ Mohammed (Parvez Under the supervision of Prof. Sayyid Ahsan ^I'S^ 7 DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH-202002 (INDIA) 2008 f. • (ABSTRACT) A STUDY OF THE SOCIO-RELIGIOUS REFORMS OF MAULANA ASHRAF ALI THANVI Maulana Ashraf Ali Thanvi is one of the most towering personalities among the religious reformers in Islamic history. He was born at Thana Bhawan (UP), India and lived during the second half of the nineteenth and the first half of the twentieth century. This period was a period of turmoil for the Muslims of India as they had been reduced from the ruling class to the subject class with the fall of the Muslim rule due to the occupation of India by the British. The Mutiny of 1857 spelled devastation for the Muslim upper classes which included the landlords and the petty rulers. The structure of the society had crumbled and the centuries old religious and social traditions and customs were being challenged. Muslims were dumb founded as to what catastrophe had befallen them. With the fall of the Mughal rule in 1857 they were left headless and directionless. They could not look forward for any or for any guidance. It is in this scenario that the thesis begins. The current thesis comprises of seven chapters including the conclusions. The first chapter, which forms the introductory part, is a detailed description of the social and religious condition of Indian Muslims in the nineteenth century and so it is entitled. -
Paigham-E-Pakistan I
Paigham-e-Pakistan I Paigham-e-Pakistan Islamic Republic of Pakistan Islamic Research Institute International Islamic University, Islamabad Paigham-e-Pakistan II © ISLAMIC RESEARCH INSTITUTE PRESS 2018 Title : Paigham-e-Pakistan ISBN : 978-969-408-364-3 Written and Compilation : Researchers of Islamic Research Institute, IIUI Revision : Eminent scholars of all schools of thought, muftis and professors of national universities Issued by : Islamic Republic of Pakistan Publisher : Prof. Dr. Muhammad Zia ul Haq Director General, Islamic Research Institute International Islamic University, Islamabad English Translation : Muhammad Ahmad Munir Lecturer, Fiqh and Law Department Islamic Research Institute, International Islamic University, Islamabad Designer : Zahida Ahmad (Graphic Designer, IRI) Composing : Shakeel Ahmed (APS, IRI) Year of Publication : 2018 Copies published : 1000 Printed by : Islamic Research Institute Press Paigham-e-Pakistan III ﷽ In the Name of Allah, the Most Beneficent, the Most Merciful َ َ ُ َ َْٰ ُ ْ ّ ْ َ َ ُ ْ َٰ َ َ ْٰ ُُْ ًُْ ﴿ﻳﮩﺎ اﻟﻨﺎس ِا ﺧﻠﻘﻨﮑﻢ ِﻣﻦ ٍذﮐﺮ واﻧ وﺟﻌﻠﻨﮑﻢ ﺷﻌﻮ َ َ ۬ ََ َ َُْ َ ْ َ َ ُ ْ ْ َ َْ ُْٰ َ وﻗﺒﺎﰊﻞ ِﻟﻌﺎرﻓﻮاﺚ ِان ﰂﮐﺮﻣﮑﻢ ِﻋﻨﺪ ِاﰍ اﺗﻘﭥﮑﻢﺚ ِان اﰍ َ ْ ٌَ ْ ٌ ِﻋﻠﻴﻢ ِﺧﺒ﴾ (رۃ اات: ١٣) O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). -
Final Thesis
BUILDING ISLAM: JAMIA KHAIR UL MADARIS, MULTAN, PAKISTAN, 1947-2001. Fakhar Bilal Department of History A thesis submitted in fulfilment of the requirements of the degree of Doctor of Philosophy (PhD), Royal Holloway College, University of London 2018 1 2 Declaration of Work I, Fakhar Bilal, hereby declare that the work presented in this thesis for examination of the PhD degree is solely my own. Where I have consulted the work of others, this is always clearly acknowledged and stated in the thesis. Signed -------------------------------------- Date ---------------------------------------- 3 Abstract For much of Islamic history, the transmission of the central texts of Islam (the Quran and the Hadiths), and the skills needed to make them socially useful was undertaken primarily in the households of the ulama (learned men). In the classical Islamic era this process did come to be formalised for some in the madrasa or college. Such colleges slowly spread throughout the Islamic world. By the mid-twentieth century in South Asia, for instance, there were at most a few hundreds of them. Since independence in 1947 the number of madrasas has increased exponentially. My focus is on Pakistan where the number has gone from 189 in 1947 to 10,000 in 2002. A large majority of these new foundations, namely over 7,000 in number, have been of the reformist Deobandi tradition. This raises the issue of how a reforming tradition, opposed to many expressions of Sufism, was able to expand in a region where Islamic mysticism was very strong. It is an issue that attains especial importance when we note that the dominant religious presence amongst jihadi Muslims of the NW Frontier has been Deobandi.