Khawaja Muhammad Abdullah Alias Pir Baro's Life
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
M.A Urdu and Iqbaliat (Final)
The Islamia University of Bahawalpur Notification No. 39/CS M.A. Urdu and Iqbaliat (Final) First Annual Examination, 2020 It is hereby notified that the result of the following External/Private candidates of the Master of Arts Composite First Annual Examination, 2020 held in Feb, 2021 in the subject of Urdu and Iqbaliat has been declared as under:- Maximum Marks in this Examination : 1100 Minimum Pass Marks : 40 % This notification is issued as a notice only. Errors and omissions excepted. An entry appearing in it does not in itself confer any right or privilege independently to the grant of a proper Certificate/Degree which will be issued under the Regulations in due Course. -5E -4E Appeared: 458 Passed: 386 Pass Percentage: 84.28 % Roll# Regd. No Name and Father's Name Result Marks Div Papers to reappear and chance 64001 2016-WST-348 SANA RASHEED Pass 637 2nd ABDUL RASHEED KHAN VII IX X XI 64002 2016-WNDR-19 AYESHA JAVAID Fail JAVAID AKHTAR R/A till S-22 64003 2014-IWY-88 SEERAT UL AROOJ Pass 653 2nd NASIR AHMAD 64004 2016-MOCB-05 FAZEELA BIBI Pass 712 1st JAM GAMMON 64005 2016-WST-164 FOZIA SHARIF Pass 690 1st MUHAMMAD SHARIF 64006 2016-WBDR-173 ANAM ASGHAR Pass 740 1st MUHAMMAD ASGHAR 64007 2018-BDC-440 AMNA RAFEEQ Pass 730 1st MUHAMMAD RAFEEQ 64008 2016-BDC-481 ZAHID RAZZAQ Pass 741 1st ABDUL RAZZAQ 64009 2016-BDC-427 SAIF ULLAH ZAFAR Pass 745 1st ZAFAR AHMAD 64010 2015-BDC-623 MUHAMMAD MUJAHID Pass 617 2nd MUHAMMAD AKRAM 64011 10-BDC-277 MUHAMMAD GHUFRAN Pass 753 1st MALIK ABDUL QADIR 64012 2016-US-16 MUHAMMAD UMAIR Pass 660 1st GHULAM RASOOL 64013 2016-BDC-434 MUHAMMAD AHMAD SHEHZAD Pass 647 2nd LIAQUAT ALI 64014 2015-AICB-08 SHAHZAD HUSSAIN Pass 617 2nd SYED SAJJAD HUSSAIN 64015 2016-BDC-542 HASNAIN AHMED Pass 667 1st MULAZIM HUSSAIN Prepared By--------------- Checked By-------------- Page 1 of 24 Roll# Regd. -
Mystical Thoughts of Khwaja Muinuddin Chishti and Chishtiyya Sufi Order
T.C SELÇUK ÜNİVERSİTESİ MEVLÂNA ARAŞTIRMALARI ENSTİTÜSÜ MEVLÂNA VE MEVLEVİLİK ARAŞTIRMALARI ANABİLİM DALI MEVLÂNA VE MEVLEVİLİK ARAŞTIRMALARI BİLİM DALI MYSTICAL THOUGHTS OF KHWAJA MUINUDDIN CHISHTI AND CHISHTIYYA SUFI ORDER (MUİNİDDİN ÇİŞTİ- TASAVVUFİ GÖRÜŞLERİ VE ÇİŞTİYYE TARİKATI) Mahir NİRATHİNMEL PUTHİYAPURAYİL KOORANTAKATH YÜKSEK LİSANS TEZİ Danışman Dr. Öğr. Üyesi Hakan KUYUMCU Konya – 2018 II III IV PREFACE The Persian term ‘Khwaja’ carries the meaning of ‘master’. In Indian sub continent, the general usage of the word ‘khwaja’ stands for Khwaja Muinuddin Hasan al Chishti. Similarly we can see the word ‘Moulana’ (in Arabic language the word moula also carries the meaning of ‘master’) represents jalauddin Rumi. The magic of being collective noun, a particular noun in their life is not accidental. Vice versa, it was the result of admiration of the people. When we know the importance of the message that they conveyed to the humanity, we can certainly say that they deserve to be called so. As far as concerning Khwaja Muinuddin Chishti he had heavy responsibilities in Indian subcontinent as the people had degenerated in religious, social, political and cultural facets. By spreading the everlasting messages of love, consideration, charity and broadmindedness he redirected the flow of the history of Indian subcontinent. The records show that by the attraction to his charming personality, about 90 million people had embraced Islam. Khwaja Muinuddin Chishti was the contribution of Chishtiyya Sufi order, a well known and far rooted mystical way in the world established by Abu Ishaq al Shami in Herat, Afghanistan in 930 CE. From the beginning of its formation, it is standing for the spreading of the universal message of Islam. -
Reforming Madrasa Education in Pakistan; Post 9/11 Perspectives Ms Fatima Sajjad
Volume 3, Issue 1 Journal of Islamic Thought and Civilization Spring 2013 Reforming Madrasa Education in Pakistan; Post 9/11 Perspectives Ms Fatima Sajjad Abstract Pakistani madrasa has remained a subject of intense academic debate since the tragic events of 9/11 as they were immediately identified as one of the prime suspects. The aim of this paper is to examine the post 9/11 academic discourse on the subject of madrasa reform in Pakistan and identify the various themes presented in them. This paper also seeks to explore the missing perspective in this discourse; the perspective of ulama; the madrasa managers, about the Western demand to reform madrasa. This study is based on qualitative research methods. To evaluate the views of academia, this study relies on a systematic analysis of the post 9/11 discourse on this subject. To find out the views of ulama, in-depth interviews of leading Pakistani ulama belonging to all major schools of thought have been conducted. The study finds that many fears generated by early post 9/11 studies were rejected by the later ones. This study also finds that contrary to the common perception the leading ulama in Pakistan are open to the idea of madrasa reform but they prefer to do it internally as an ongoing process and not due to outside pressure. This study recommends that in order to resolve the madrasa problem in Pakistan, it is imperative to take into account the ideas and concerns of ulama running them. It is also important to take them on board in the fight against the religious militancy and terrorism in Pakistan. -
Khawaja and the 'Amazing Bros'
Archived Content Information identified as archived on the Web is for reference, research or record-keeping purposes. It has not been altered or updated after the date of archiving. Web pages that are archived on the Web are not subject to the Government of Canada Web Standards. As per the Communications Policy of the Government of Canada, you can request alternate formats on the "Contact Us" page. Information archivée dans le Web Information archivée dans le Web à des fins de consultation, de recherche ou de tenue de documents. Cette dernière n’a aucunement été modifiée ni mise à jour depuis sa date de mise en archive. Les pages archivées dans le Web ne sont pas assujetties aux normes qui s’appliquent aux sites Web du gouvernement du Canada. Conformément à la Politique de communication du gouvernement du Canada, vous pouvez demander de recevoir cette information dans tout autre format de rechange à la page « Contactez-nous ». CANADIAN FORCES COLLEGE - COLLÈGE DES FORCES CANADIENNES NSP 1 - PSN 1 DIRECTED RESEARCH PROJECT May 18, 2009 KHAWAJA AND THE ‘AMAZING BROS’: A TEST OF CANADA’S ANTI-TERRORISM LAWS AS A RESPONSE TO THE CHALLENGES OF TRANSNATIONAL TERRORISM By/par DEBRA W. ROBINSON This paper was written by a student La présente étude a été rédigée par attending the Canadian Forces un stagiaire du Collège des Forces College in fulfillment of one of the canadiennes pour satisfaire à l’une requirements of the Course of des exigences du cours. L’étude est Studies. The paper is a scholastic un document qui se rapporte au cours document, and thus contains facts et contient donc des faits et des and opinions which the author opinions que seul l’auteur considère alone considered appropriate and appropriés et convenables au sujet. -
1St CABINET UNDER the PREMIERSHIP of SYED YOUSAF RAZA GILLANI, the PRIME MINISTER from 25.03.2008 to 11.02.2011
1st CABINET UNDER THE PREMIERSHIP OF SYED YOUSAF RAZA GILLANI, THE PRIME MINISTER FROM 25.03.2008 to 11.02.2011 S.NO. NAME WITH TENURE PORTFOLIO PERIOD OF PORTFOLIO 1 2 3 4 SYED YOUSAF RAZA GILLANI, PRIME MINSITER, 25.03.2008 to 11.02.2011 FEDERAL MINISTERS 1. Chaudhry Nisar Ali Khan i) Communication and 31.03.2008 to 13.05.2008 Senior Minister ii) Inter Provincial Coordination 08.04.2008 to 13.05.2008 31.03.2008 to 13.05.2008 iii) Food Agriculture & Livestock (Addl. Charge) 31.03.2008 to 13.05.2008 2. Makhdoom Amin Fahim Commerce 04.11.2008 to 11.02.2011 03.11.2008 to 11.02.2011 3. Mr. Shahid Khaqan Abbassi, Commerce 31.03.2008 to 12.05.2008 31.03.2008 to 12.05.2008 4. Dr. Arbab Alamgir Khan Communications 04.11.2008 to 11.02.2011 03.11.2008 to 11.02.2011 5. Khawaja Saad Rafique i) Culture 31.03.2008 to 13.05.2008 31.03.2008 to 13.05.2008 ii) Youth Affairs (Addl. Charge) 31.03.2008 to 13.05.2008 6. Chaudhry Ahmed Mukhtar i) Defence 31.03.2008 to 11.02.2011 31.03.2008 to 11.02.2011 ii) Textile Industry 15.04.2008 to 03.11.2008 iii) Commerce 15.04.2008 to 03.11.2008 7. Rana Tanveer Hussain Defence Production 31.03.2008 to 13.05.2008 31.03.2008 to 13.5.2008 8. Mr. Abdul Qayyum Khan Jatoi Defence Production 04.11.2008 to 03.10.2010 03.11.2008 to 03.10.2010 9. -
Sdissfinal 4
Abstract CHATTERJEE, SUDESHNA. Children’s Friendship with Place: An Exploration of Environmental Child Friendliness of Children’s Environments in Cities. (Under the direction of Prof. Robin C. Moore.) The Child Friendly Cities is a concept for making cities friendly for all children especially in UN member countries that have ratified the Convention on the Rights of the Child (i.e., all except the United States) through municipal action. This idea is particularly important for improving the quality of life of poor urban children who are most affected by sweeping changes brought about by globalization and rapid urbanization in the developing nations of the global South. However, there is no theoretical understanding of a construct such as environmental child friendliness that could guide planning and design of child friendly environments in cities. Resulting from an integrative review of a large body of interdisciplinary literature, a new six- dimensional construct based on children’s friendship needs, called children’s place friendship, is proposed as underpinning environmental child friendliness from an environment-behavior perspective. The study disaggregates the idea of the child friendly city into numerous interlocking child friendly places that children themselves consider friendly based on their own experiences. These child friendly places support the six dimensions of place friendship in different ways: care and respect for places, meaningful exchange with places, learning and competence through place experience, creating and controlling territories, having secret places, and freedom of expression in places. An in-depth analytic ethnography was conducted in a low-income, high-density, mixed-use neighborhood in New Delhi, India, with children in their middle-childhood to validate and elaborate this conceptual framework. -
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. -
Religious and Social Life of Religious Minorities
RELIGIOUS AND SOCIAL LIFE OF RELIGIOUS MINORITIES A CASE STUDY OF BAHÁ’Í AND PARSI COMMUNITIES OF PAKISTAN Abdul Fareed 101-FU/PhD/F08 DEPARTMENT OF COMPARATIVE RELIGION FACULTY OF ISLAMIC STUDIES, INTERNATIONAL ISLAMIC UNIVERSITY ISLAMABAD RELIGIOUS AND SOCIAL LIFE OF RELIGIOUS MINORITIES A CASE STUDY OF BAHÁ’Í AND PARSI COMMUNITIES OF PAKISTAN A thesis submitted in partial fulfillment of the requirements for the degree of Doctorate of Philosophy (PhD) in Comparative Religion By Abdul Fareed Registration no. 101-FU/PhD/F08 Under the Supervision of Dr. Muhammad Imtiaz Zafar DEPARTMENT OF COMPARATIVE RELIGION FACULTY OF ISLAMIC STUDIES, INTERNATIONAL ISLAMIC UNIVERSITY ISLAMABAD ١ذو القعدة ١٤١٦ من الهجرة /Submitted on: August17, 2015 C.E Statement of Undertaking I Abdul Fareed Reg. No. 101/FU/PHD/F-08 and student of Ph.D. Comparative Religion, Faculty of Islamic Studies, International Islamic University Islamabad do hereby solemnly declare that the thesis entitled ‘ Religious and Social Life of the Religious Minorities: A case Study of Bahá’í and Parsi Communities of Pakistan’ submitted by me in partial fulfillment of the requirements for the Ph.D. is my original work, except where otherwise acknowledge in the text, and has not been submitted or published earlier and so not in future, be submitted by me for any degree this University or institution. Abdul Fareed APPROVAL It is certified that Mr. Abdul Fareed s/o Abdul Raheem Reg.No.101-FU/PhD/F08 has successfully defended his thesis titled: Religious and Social Life of the Religious Minorities: A case Study of Bahá’í and Parsi Communities of Pakistan in viva-voce examination held in the Department of Comparative Religion, Faculty of Islamic Studies( Usuluddin) , International Islamic University, Islamabad. -
Professor James Winston Morris Department of Theology Boston College E-Mail: [email protected] Office Telephone: 617-552-0571 Many of Prof
1 Professor James Winston Morris Department of Theology Boston College e-mail: [email protected] Office telephone: 617-552-0571 Many of Prof. Morris’s articles and reviews, and some older books, are now freely available in searchable and downloadable .pdf format at http://dcollections.bc.edu/james_morris PREVIOUS ACADEMIC POSITIONS: 2006-present Boston College, Professor, Department of Theology. 1999-2006 University of Exeter, Professor, Sharjah Chair of Islamic Studies and Director of Graduate Studies and Research, Institute of Arab and Islamic Studies. 1989-99: Oberlin College: Assoc. Professor, Department of Religion. 1988-89: Temple University: Asst. Professor, Department of Religion. 1987-88: Princeton University: Visiting Professor, Department of Religion and Department of Near Eastern Studies. 1981-87: Institute of Ismaili Studies, Paris/London (joint graduate program in London with McGill University, Institute of Islamic Studies): Professor, Department of Graduate Studies and Research. EDUCATION AND ACADEMIC HONORS: HARVARD UNIVERSITY PH.D, NEAR EASTERN LANGUAGES CAMBRIDGE, MASSACHUSETTS AND CIVILIZATIONS, 1980 Major field: Islamic philosophy and theology; minor fields: classical philosophy, Arabic language and literature, Persian language and literature, . Fellowships: Danforth Graduate Fellowship (1971-1978); Whiting Foundation Dissertation Fellowship (1978-1979); foreign research fellowships (details below). UNIVERSITY OF CHICAGO B.A., CIVILIZATIONAL CHICAGO, ILLINOIS STUDIES, 1971 Awards and Fellowships: University Scholar; -
Mapping the Global Muslim Population
MAPPING THE GLOBAL MUSLIM POPULATION A Report on the Size and Distribution of the World’s Muslim Population October 2009 About the Pew Forum on Religion & Public Life This report was produced by the Pew Research Center’s Forum on Religion & Public Life. The Pew Forum delivers timely, impartial information on issues at the intersection of religion and public affairs. The Pew Forum is a nonpartisan, nonadvocacy organization and does not take positions on policy debates. Based in Washington, D.C., the Pew Forum is a project of the Pew Research Center, which is funded by The Pew Charitable Trusts. This report is a collaborative effort based on the input and analysis of the following individuals: Pew Forum on Religion & Public Life Communications and Web Publishing Luis Lugo, Director Erin O’Connell, Associate Director, Communications Oliver Read, Web Manager Research Loralei Coyle, Communications Manager Alan Cooperman, Associate Director, Research Robert Mills, Communications Associate Brian J. Grim, Senior Researcher Liga Plaveniece, Program Coordinator Mehtab S. Karim, Visiting Senior Research Fellow Sahar Chaudhry, Research Analyst Pew Research Center Becky Hsu, Project Consultant Andrew Kohut, President Jacqueline E. Wenger, Research Associate Paul Taylor, Executive Vice President Kimberly McKnight, Megan Pavlischek and Scott Keeter, Director of Survey Research Hilary Ramp, Research Interns Michael Piccorossi, Director of Operations Michael Keegan, Graphics Director Editorial Alicia Parlapiano, Infographics Designer Sandra Stencel, Associate Director, Editorial Russell Heimlich, Web Developer Andrea Useem, Contributing Editor Tracy Miller, Editor Sara Tisdale, Assistant Editor Visit http://pewforum.org/docs/?DocID=450 for the interactive, online presentation of Mapping the Global Muslim Population. -
Chishti Order 1 Chishti Order
Chishti Order 1 Chishti Order Part of a series on Islam Islam portal • v • t [1] • e Shishti) is a Sufi order within the mystic Sufi tradition of - ﺷﺸﺘﻰ :Čištī) (Arabic - ﭼﺸﺘﯽ :The Chishtī Order (Persian Islam. It began in Chisht, a small town near Herat, Afghanistan about 930 CE. The Chishti Order is known for its emphasis on love, tolerance, and openness.[2] The Chishti Order is primarily followed in Afghanistan and South Asia. It was the first of the four main Sufi orders (Chishti, Qadiriyya, Suhrawardiyya and Naqshbandi) to be established in this region. Moinuddin Chishti introduced the Chishti Order in Lahore (Punjab) and Ajmer (Rajasthan), sometime in the middle of the 12th century AD. He was eighth in the line of succession from the founder of the Chishti Order, Abu Ishq Shami. There are now several branches of the order, which has been the most prominent South Asian Sufi brotherhood since the 12th century.[3] In the last century, the order has spread outside Afghanistan and South Asia. Chishti teachers have established centers in the United Kingdom, the United States, Australia and South Africa. Devotees include both Muslim immigrants from South Asia and Westerners attracted to Sufi teachings. Guiding principles The Chishti are perhaps best known for the welcome extended to seekers who belong to other religions. Chishti shrines in South Asia are open to all faiths and attract great crowds to their festivals. The Chishti shaykhs have also stressed the importance of keeping a distance from worldly power.[4] A ruler could be a patron or a disciple, but he or she was always to be treated as just another devotee. -
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.