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Annual Statistical Bulletin 2013 Annual Statistical Bulletin
2013 OPEC OPEC Annual Statistical Bulletin 2013 Annual Statistical Bulletin OPEC Helferstorferstrasse 17, A-1010 Vienna, Austria Organization of the Petroleum Exporting Countries www.opec.org Team for the preparation of the OPEC Annual Statistical Bulletin 2013 Director, Research Division Editorial Team Omar Abdul-Hamid Head, Public Relations and Information Department Project Leader Angela Agoawike Head, Data Services Department Adedapo Odulaja Editor Alvino-Mario Fantini Coordinator Ramadan Janan Design and Production Coordinator Alaa Al-Saigh Statistics Team Pantelis Christodoulides, Hannes Windholz, Senior Production Assistant Mouhamad Moudassir, Klaus Stöger, Harvir Kalirai, Diana Lavnick Mohammad Sattar, Ksenia Gutman Web and CD Application Dietmar Rudari, Zairul Arifin Questions on data Although comments are welcome, OPEC regrets that it is unable to answer all enquiries concerning the data in the ASB. Data queries: [email protected]. Advertising The OPEC Annual Statistical Bulletin now accepts advertising. For details, please contact the Head, PR and Information Department at the following address: Organization of the Petroleum Exporting Countries Helferstorferstrasse 17, A-1010 Vienna, Austria Tel: +43 1 211 12/0 Fax: +43 1 216 43 20 PR & Information Department fax: +43 1 21112/5081 Advertising: [email protected] Website: www.opec.org Photographs Page 5: Diana Golpashin. Pages 7, 13, 21, 63, 81, 93: Shutterstock. © 2013 Organization of the Petroleum Exporting Countries ISSN 0475-0608 Contents Foreword 5 Tables Page Section 1: -
The Foundation of Ba Ybars Al-Jashankir: Its Waqf, History, and Architecture
LEONOR FERNANDES THE FOUNDATION OF BA YBARS AL-JASHANKIR: ITS WAQF, HISTORY, AND ARCHITECTURE The purpose of this study is to examine one of the Muhammad is known to have built or restored several earliest extant Mamluk khanqahs, that of Baybars al zawiyas, among them those for the two Tarturiyya Jashankir (Index 0] Mohammedan Monuments in Cairo, no. brothers, Muhammad and Ahmad, and for Shaykh 32; built in 1306-10), in the light ofits endowment deed Taqiy al-Din Rajab al-CAjami. 5 (waqfiyya) and the historical sources contemporary to it. Despite their sponsoring of shaykhs, however, and The reasons for selecting this particular foundation are their involvement in the construction of zawiyas, three: first, the building is in fairly good condition; sultans as weil as amirs were not yet ready openly to second, its waqfiyya and contemporary sources provide endorse the institution still disapproved of by the information that allows us to determine its plan and majority of the ulema and]uqahä) Only on rare occa functions with a reasonable degree of darity; and third, sions do we see the name of a royal or amirial patron both the building and the sources enable us to deter appear on the inscriptions of zawiyas they built or mine how the monument was inserted into a complex endowed with waqfs. One ofthese rare exceptions is on urban fabric and thus grasp the difficulty of the task the zawiya built in 1379 for Shaykh Hajji Rajab al the "architect"l was given when he was asked to Shirazi al-Haydari by Amir Barquq.6 put up a building that would satisfy both his patron While patronage of popular Sufism by the ruling and the unwritten architectural laws defining funerary dass was cautious and restrained, its endorsement of architecture of the period. -
Finding the Patterns of Indian Mosques Architecture
Vol.14/ No.48/ Jun 2017 Received 2017/03/04 Accepted 2017/05/15 Persian translation of this paper entitled: الگویابی معماری مساجد هند is also published in this issue of journal. Finding the Patterns of Indian Mosques Architecture Ehsan Dizany* Abstract India is one of the countries that has had diverse civilizations from the distant past, so in architectural standpoint, this country is rich and varied. The arrival of Islam in India and the formation of Islamic governments led to the formation of a certain type of Islamic architecture in this subcontinent. The architecture of Indian mosques is evaluated as a prominent model of Islamic architecture of subcontinent. This study is based on the assumption that the pattern of Indian mosques architecture is a combination of early Iranian-Islamic architecture of mosques and Indian vernacular architecture. Finding the roots of Architectural features of Indian mosques is the subject of this article. In this paper, the influence of early Islamic mosques’ architecture and rich and historical architecture of India on Indian mosques architecture before the arrival of Islam and the architecture of developed Islamic civilizations in the Indian neighborhoods such as Iran, is studied. Generally Indian mosques architectural features include prayer-hall in the Qibla direction, existence of courtyard, Four-Iwan pattern, crusts odd divisions, especially triple ones, presence of mosque in plaza and its position on a Soffeh (in height), access to the mosque entrances by wide stairs, triple divisions of Gonbad Khane in the Qibla direction and the use of transparent porticos around courtyard (Half of the outer crust that has external view). -
See the Document
IN THE NAME OF GOD IRAN NAMA RAILWAY TOURISM GUIDE OF IRAN List of Content Preamble ....................................................................... 6 History ............................................................................. 7 Tehran Station ................................................................ 8 Tehran - Mashhad Route .............................................. 12 IRAN NRAILWAYAMA TOURISM GUIDE OF IRAN Tehran - Jolfa Route ..................................................... 32 Collection and Edition: Public Relations (RAI) Tourism Content Collection: Abdollah Abbaszadeh Design and Graphics: Reza Hozzar Moghaddam Photos: Siamak Iman Pour, Benyamin Tehran - Bandarabbas Route 48 Khodadadi, Hatef Homaei, Saeed Mahmoodi Aznaveh, javad Najaf ...................................... Alizadeh, Caspian Makak, Ocean Zakarian, Davood Vakilzadeh, Arash Simaei, Abbas Jafari, Mohammadreza Baharnaz, Homayoun Amir yeganeh, Kianush Jafari Producer: Public Relations (RAI) Tehran - Goragn Route 64 Translation: Seyed Ebrahim Fazli Zenooz - ................................................ International Affairs Bureau (RAI) Address: Public Relations, Central Building of Railways, Africa Blvd., Argentina Sq., Tehran- Iran. www.rai.ir Tehran - Shiraz Route................................................... 80 First Edition January 2016 All rights reserved. Tehran - Khorramshahr Route .................................... 96 Tehran - Kerman Route .............................................114 Islamic Republic of Iran The Railways -
Lembaga Pendidikan Kaum Sufi Zawiyah, Ribath Dan Khanqah
LEMBAGA PENDIDIKAN KAUM SUFI ZAWIYAH, RIBATH DAN KHANQAH Oleh : M. Faizul Amirudin Dosen STAI Bumi Silampari Lubuklinggau ABSTRACT The institutions for non-formal education before the period madrassa showed concern for the importance of education for citizens who showed the dynamics of Islamic education is very dynamic, and it showed a model of democratic education, freely controlled even tolerance. Educational institutions that include mosques, al-Kutab, Zawiyah, Ribath, Khanaqah and others Kata kunci: Zawiyah, Ribath, khanqah. A. Pendahuluan Dalam sejarah awal perkembangan Islam, pendidikan Islam sebagaimana yang telah dilaksanakan oleh Nabi Muhammad SAW adalah merupakan upaya pembebasan manusia dari belenggu akidah sesat yang dianut oleh kelompok Quraisy dan upaya pembebasan manusia dari segala bentuk penindasan suatu kelompok terhadap kelompok lain yang dipandang rendah status sosialnya. Dalam perkembangan tasawuf, baik sebagai sebuah konsep pemikiran maupun sebuah praktik dan gerakan, membutuhkan dan mengembangkan satu sistem pendidikan yang khas di mana persoalan spiritual mendapat tempat paling dominan. Pada gilirannya, per- kembangan ini melahirkan lembaga-lembaga pendidikan Sufi yang merupakan fenomena besar dan tidak mungkin diabaikan dalam kajian sejarah pendidikan Islam. Dengan demikian, ada korelasi yang cukup signifikan antara tasawuf sebagai bagian dari ajaran Islam di satu pihak dan pendidikan (Islam) sebagai hasil dari peradaban (budaya) di pihak lain. Munculnya lembaga-lembaga pendidikan non formal sebelum periode madrasah memperlihatkan kepedulian 120 M. Faizul Amirudin, Lembaga Pendidikan Kaum Sufi terhadap pentingnya pendidikan bagi warga masyarakat yang menunjukkan adanya dinamika pendidikan Islam yang amat dinamis, serta menunjukkan sebuah model pendidikan yang demokratis, bebas terkendali bahkan juga toleransi. Pada umumnya lembaga pendidikan Islam sebelum masa periode madrasah atau disebut juga masa klasik, diklasifikasikan atas dasar muatan kurikulum yang diajarkan. -
Kerman Province
In TheGod Name of Kerman Ganjali khan water reservoir / Contents: Subject page Kerman Province/11 Mount Hezar / 11 Mount joopar/11 Kerman city / 11 Ganjalikhan square / 11 Ganjalikhan bazaar/11 Ganjalikhan public bath /12 Ganjalikhan Mint house/12 Ganjalikhan School/12 Ganjalikhan Mosque /13 Ganjalikhan Cross market place /13 Alimardan Khan water reservoir /13 Ibrahimkhan complex/ 13 Ibrahimkhan Bazaar/14 Ibrahimkhan School /14 Ibrahimkhan bath/14 Vakil Complex/14 Vakil public bath / 14 Vakil Bazaar / 16 Vakil Caravansary / 16 Hajagha Ali complex / 16 Hajagha Ali mosque / 17 Hajagha Ali bazaar / 17 Hajagha Ali reservoir / 17 Bazaar Complex / 17 Arg- Square bazaar / 18 Kerman Throughout bazaar / 18 North Copper Smithing bazaar / 18 Arg bazaar / 18 West coppersmithing bazaar / 18 Ekhteyari bazaar / 18 Mozaffari bazaar / 19 Indian Caravansary / 19 Golshan house / 19 Mozaffari grand mosque / 19 Imam mosque / 20 Moshtaghieh / 20 Green Dome / 20 Jebalieh Dome / 21 Shah Namatollah threshold / 21 Khaje Etabak tomb / 23 Imam zadeh shahzadeh Hossien tomb / 23 Imam zadeh shahzadeh Mohammad / 23 Qaleh Dokhtar / 23 Kerman fire temple / 24 Moaidi Ice house / 24 Kerman national library / 25 Gholibig throne palace / 25 Fathabad Garden / 25 Shotor Galoo / 25 Shah zadeh garden / 26 Harandi garden / 26 Arg-e Rayen / 26 Ganjalikhan anthropology museum / 27 Coin museum / 27 Harandi museum garden / 27 Sanatti museum / 28 Zoroasterian museum / 28 Shahid Bahonar museum / 28 Holy defense museum / 28 Jebalieh museum / 29 Shah Namatollah dome museum / 29 Ghaem wooden -
Spiritual Rituals at Sufi Shrines in Punjab: a Study of Khawaja Shams-Ud-Din Sialvi, Sial Sharif and Meher Ali Shah of Golra Sharif Vol
Global Regional Review (GRR) URL: http://dx.doi.org/10.31703/grr.2019(IV-I).23 Spiritual Rituals at Sufi Shrines in Punjab: A Study of Khawaja Shams-Ud-Din Sialvi, Sial Sharif and Meher Ali Shah of Golra Sharif Vol. IV, No. I (Winter 2019) | Page: 209 ‒ 214 | DOI: 10.31703/grr.2019(IV-I).23 p- ISSN: 2616-955X | e-ISSN: 2663-7030 | ISSN-L: 2616-955X Abdul Qadir Mushtaq* Muhammad Shabbir† Zil-e-Huma Rafique‡ This research narrates Sufi institution’s influence on the religious, political and cultural system. The masses Abstract frequently visit Sufi shrines and perform different rituals. The shrines of Khawaja Shams-Ud-Din Sialvi of Sial Sharif and Meher Ali Shah of Golra Sharif have been taken as case study due to their religious importance. It is a common perception that people practice religion according to their cultural requirements and this paper deals rituals keeping in view cultural practices of the society. It has given new direction to the concept of “cultural dimensions of religious analysis” by Clifford Geertz who says “religion: as a cultural system” i.e. a system of symbols which synthesizes a people’s ethos and explain their words. Eaton and Gilmartin have presented same historical analysis of the shrines of Baba Farid, Taunsa Sharif and Jalalpur Sharif. This research is descriptive and analytical. Primary and secondary sources have been consulted. Key Words: Khanqah, Dargah, SajjadaNashin, Culture, Esoteric, Exoteric, Barakah, Introduction Sial Sharif is situated in Sargodha region (in the center of Sargodha- Jhang road). It is famous due to Khawaja Shams-Ud-Din Sialvi, a renowned Chishti Sufi. -
Development of Islamic Sciences in Kashmir
DEVELOPMENT OF ISLAMIC SCIENCES IN KASHMIR ABSTRACT THESIS SUBMITTBD FOR THE DEGREE OF I&. "H Boctor of $i)ilo!E(op^p \\ ^ IN ISLAMIC STUDIES BY Mushtaq Ahmad Wani Under the Supervision of Dr. TAIYABA NASRIN DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 1999 ji' '.•>: ,( Ace. No.. )• ^, ''-ii-.i b n ABSTRACT Tl^e present thesis is comprised of five chapters and a conclusion. The chapters of the thesis are arranged in the following order : 1. Islam in Kashmir 2. Development of Ilm al-Tafsir in Kashmir 3. Development of Ilm al-Hadith in Kashmir 4. Development of Ilm al-Fiqh in Kashmir 5. Development of Ilm al-Tasawwufin Kashmir 6. Conclusion The first chapter is a historical survey of the Islamisation of Kashmir. It starts with the conversion of the people of Kashmir to Islamic world-view and value- system in the early 14th century A.D., at the hands of Syed Sharaf al-Din Abdur Rahman Bulbul Shah. The pioneering role of Mir Syed Ali Hamadani in converting the people of Kashmir to Islamic way of life is prominently featured in this chapter. The role of other sufis especially that of Mir Muhammad Hamadani is highlighted in this chapter as well. The role played by local sufis and Rishis in the stabilisation of Islamic way of life in Kashmir is also brought out. The leading role of Shaikh Nur al-Din Wali and Shaikh Hamza Makhdum features prominently in this regard. The historical significance of such leading lights of Kashmir as Shaikh Yaqub Sarfi, Mulla Muhammad Mohsin Fani, Mulla Kamal Kashmiri and Mulla Jamal also features in this chapter. -
Life Science Journal 2013;10(9S) Http
Life Science Journal 2013;10(9s) http://www.lifesciencesite.com Studying Mistaken Theory of Calendar Function of Iran’s Cross-Vaults Ali Salehipour Department of Architecture, Heris Branch, Islamic Azad University, Heris, Iran [email protected] Abstract: After presenting the theory of calendar function of Iran’s cross-vaults especially “Niasar” cross-vault in recent years, there has been lots of doubts and uncertainty about this theory by astrologists and archaeologists. According to this theory “Niasar cross-vault and other cross-vaults of Iran has calendar function and are constructed in a way that sunrise and sunset can be seen from one of its openings in the beginning and middle of each season of year”. But, mentioning historical documentaries we conclude here that the theory of calendar function of Iran’s cross-vaults does not have any strong basis and individual cross-vaults had only religious function in Iran. [Ali Salehipour. Studying Mistaken Theory of Calendar Function of Iran’s Cross-Vaults. Life Sci J 2013;10(9s):17-29] (ISSN:1097-8135). http://www.lifesciencesite.com. 3 Keywords: cross-vault; fire temple; Calendar function; Sassanid period 1. Introduction 2.3 Conformity Of Cross-Vaults’ Proportions With The theory of “calendar function of Iran’s Inclined Angle Of Sun cross-vaults” is a wrong theory introduced by some The proportion of “base width” to “length of interested in astronomy in recent years and this has each side” of cross-vault, which is a fixed proportion caused some doubts and uncertainties among of 1 to 2.3 to 3.9 makes 23.5 degree arch between researchers of astronomy and archaeologists but the edges of bases and the visual line created of it except some distracted ideas, there has not been any which is equal to inclining edge of sun. -
Arab Scholars and Ottoman Sunnitization in the Sixteenth Century 31 Helen Pfeifer
Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Islamic History and Civilization Studies and Texts Editorial Board Hinrich Biesterfeldt Sebastian Günther Honorary Editor Wadad Kadi volume 177 The titles published in this series are listed at brill.com/ihc Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Edited by Tijana Krstić Derin Terzioğlu LEIDEN | BOSTON This is an open access title distributed under the terms of the CC BY-NC-ND 4.0 license, which permits any non-commercial use, distribution, and reproduction in any medium, provided no alterations are made and the original author(s) and source are credited. Further information and the complete license text can be found at https://creativecommons.org/licenses/by-nc-nd/4.0/ The terms of the CC license apply only to the original material. The use of material from other sources (indicated by a reference) such as diagrams, illustrations, photos and text samples may require further permission from the respective copyright holder. Cover illustration: “The Great Abu Sa’ud [Şeyhü’l-islām Ebū’s-suʿūd Efendi] Teaching Law,” Folio from a dīvān of Maḥmūd ‘Abd-al Bāqī (1526/7–1600), The Metropolitan Museum of Art. The image is available in Open Access at: https://www.metmuseum.org/art/collection/search/447807 Library of Congress Cataloging-in-Publication Data Names: Krstić, Tijana, editor. | Terzioğlu, Derin, 1969- editor. Title: Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 / edited by Tijana Krstić, Derin Terzioğlu. Description: Boston : Brill, 2020. | Series: Islamic history and civilization. studies and texts, 0929-2403 ; 177 | Includes bibliographical references and index. -
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. -
Culture and Tourism
IRAN STATISTICAL YEARBOOK 1391 17. CULTURE AND TOURISM organization called ''Cultural Heritage and Tourism Organization", the related data have been Introduction provided by the new organization. Data on pilgrims include only those dispatched by Hajj and Pilgrimage Organization. Definitions and concepts his chapter presents statistical information Production of radio and television on radio and television programmes, programmes:is a process in which the contextual Tpress, books and public libraries, cinemas, (massage) and structural componentsof the museums, monuments, touristsarrived and massage are incorporated artistically and pilgrims. Following paragraphs summarize the technically using required resources in order to be history of data collection in these areas. broadcast on TV, radio and the Internet. Regular data compilation on radio and television Radio and television broadcasting: refers to a programmes and museums began in the years produced and broadcast programme which can be 1345 and 1347 respectively. received by people on radio, TV and the Internet. The earliest data on movies available in the SCI National production and broadcast of date back to the year 1348. They were produced programme: refers to the programme produced by the Culture and Art Ministry, renamed the and broadcast for people in the country. Ministry of Culture and Islamic Guidance after International production and broadcast of the victory of the Islamic Revolution. programme: refers to the programme produced Comprehensive data collection on the press was and broadcast for overseas people. first accomplished by the SCI under the title of Radio and television network: is an "Review of the country’s publications survey" in organizational structure responsible for activities the year 1349.