Riaz Ahmed Gohar Shahi
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Devotional Literature of the Prophet Muhammad in South Asia
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 6-2020 Devotional Literature of the Prophet Muhammad in South Asia Zahra F. Syed The Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/3785 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] DEVOTIONAL LITERATURE OF THE PROPHET MUHAMMAD IN SOUTH ASIA by ZAHRA SYED A master’s thesis submitted to the Graduate Faculty in [program] in partial fulfillment of the requirements for the degree of Master of Arts, The City University of New York 2020 © 2020 ZAHRA SYED All Rights Reserved ii Devotional Literature of the Prophet Muhammad in South Asia by Zahra Syed This manuscript has been read and accepted for the Graduate Faculty in Middle Eastern Studies in satisfaction of the thesis requirement for the degree of Master of Arts. _______________ _________________________________________________ Date Kristina Richardson Thesis Advisor ______________ ________________________________________________ Date Simon Davis Executive Officer THE CITY UNIVERSITY OF NEW YORK iii ABSTRACT Devotional Literature of the Prophet Muhammad in South Asia by Zahra Syed Advisor: Kristina Richardson Many Sufi poets are known for their literary masterpieces that combine the tropes of love, religion, and the Prophet Muhammad (PBUH). In a thorough analysis of these works, readers find that not only were these prominent authors drawing from Sufi ideals to venerate the Prophet, but also outputting significant propositions and arguments that helped maintain the preservation of Islamic values, and rebuild Muslim culture in a South Asian subcontinent that had been in a state of colonization for centuries. -
MEVLANA JALALUDDİN RUMİ and SUFISM
MEVLANA JALALUDDİN RUMİ and SUFISM (A Dervish’s Logbook) Mim Kemâl ÖKE 1 Dr. Mim Kemâl ÖKE Mim Kemal Öke was born in Istanbul in 1955 to a family with Central Asian Uygur heritage. Öke attended Şişli Terakki Lyceum for grade school and Robert College for high school. After graduating from Robert College in 1973, he went to England to complete his higher education in the fields of economics and history at Cambridge University. He also specialized in political science and international relations at Sussex, Cambridge, and Istanbul universities. In 1979 he went to work at the United Nation’s Palestine Office. He returned to Turkey in 1980 to focus on his academic career. He soon became an assistant professor at Boğaziçi University in 1984 and a professor in 1990. In 1983, TRT (Turkish Radio and Television Corporation) brought Öke on as a general consulting manager for various documentaries, including “Voyage from Cadiz to Samarkand in the Age of Tamerlane.” Up until 2006 he was involved in game shows, talk shows, news programs and discussion forums on TRT, as well as on privately owned channels. He also expressed his evaluations on foreign policy in a weekly syndicated column, “Mim Noktası” (Point of Mim). Though he manages to avoid administrative duties, he has participated in official meetings abroad on behalf of the Turkish Foreign Ministry. Throughout his academic career, Öke has always prioritized research. Of his more than twenty works published in Turkish, English, Urdu and Arabic, his writings on the issues of Palestine, Armenia, Mosul, and the Caliphate as they relate to the history of Ottoman and Turkish foreign policy are considered foundational resources. -
Meditieren Mit Der Mala Beten Mit Der Misbaha
MEDITIEREN MIT DER MALA Buddhismus/ Hinduismus In der Japa Meditation wird mit jeder Gebetsperle ein Mantra (ein Satz, eine besonders heilige Formel, die man singend, flüsternd, laut oder tonlos rezitiert) wiederholt. Nimm die Mala in die Hand und wiederhole ein Mantra. Schiebe dabei mit dem Daumen bei jeder Wiederholung eine Perle über Deinen Zeigefinger. Hier sind 2 bekannte Mantren: Ham sa – ich bin (das) lokah samastah sukhino bhavantu – Mögen alle Lebewesen frei und glücklich sein und möge ich mit meinen Gedanken, Worten und Handlungen auf bestmögliche Weise dazu beitragen Alternativ kannst Du auch bei jeder Perle einen Namens Gottes denken oder laut aussprechen/ summen/ murmeln … BETEN MIT DER MISBAHA Islam I. Die Misbaha ist ein Hilfsmittel bei der Ausführung des Dhikr (meditative Übung zur Vergegenwärtigung Gottes, in der der Name Allah fortlaufend still im Herzen wiederholt wird), besonders im Sufismus. → Sprich still im Herzen den Namen Gottes. II. Die Misbaha dient dazu, das Abzählen zu erleichtern, wenn die 99 Namen Allahs gesprochen werden. → Sprich die 99 Namen Gottes oder suche Dir einen aus, der Dich jetzt anspricht und wiederhole ihn. III. Als Abschluss des Gebets wird Allah oft mit drei im Islam häufig gebrauchten Formeln gepriesen: Der Muslim spricht dabei 33 x ubḥānahu wa ta'ālā – gepriesen sei Gott 33 x al-ḥamdu li-llāh – gelobt sei Gott/ Gott sei Dank 33 x allāhu akbar – Gott ist größer 1 x das Glaubensbekenntnis (Lā ilāha illā llāh) – es gibt keinen Gott außer (den einen) Gott. → Preise Gott mit diesen oder eigenen Worten. BETEN MIT DEM KOMBOSKINI Christentum - Orthodox Das Orthodoxe Jesusgebet kennt verschiedene Formen. -
Sufism: in the Spirit of Eastern Spiritual Traditions
92 Sufism: In the Spirit of Eastern Spiritual Traditions Irfan Engineer Volume 2 : Issue 1 & Volume Center for the Study of Society & Secularism, Mumbai [email protected] Sambhāṣaṇ 93 Introduction Sufi Islam is a mystical form of Islamic spirituality. The emphasis of Sufism is less on external rituals and more on the inward journey. The seeker searches within to make oneself Insaan-e-Kamil, or a perfect human being on God’s path. The origin of the word Sufism is in tasawwuf, the path followed by Sufis to reach God. Some believe it comes from the word suf (wool), referring to the coarse woollen fabric worn by early Sufis. Sufiya also means purified or chosen as a friend of God. Most Sufis favour the origin of the word from safa or purity; therefore, a Sufi is one who is purified from worldly defilements. The essence of Sufism, as of most religions, is to reach God, or truth or absolute reality. Characteristics of Sufism The path of Sufism is a path of self-annihilation in God, also called afanaa , which means to seek permanence in God. A Sufi strives to relinquish worldly and even other worldly aims. The objective of Sufism is to acquire knowledge of God and achieve wisdom. Sufis avail every act of God as an opportunity to “see” God. The Volume 2 : Issue 1 & Volume Sufi “lives his life as a continuous effort to view or “see” Him with a profound, spiritual “seeing” . and with a profound awareness of being continuously overseen by Him” (Gulen, 2006, p. xi-xii). -
Material Culture in Religious Studies
IN THIS ISSUE Teaching about May 2003 Published by the American Academy of Religion Vol. 18, No.3 Material Culture in www.aarweb.org Religious Studies Teaching Religion and Material Culture . .ii Teaching about Vivian-Lee Nyitray Material Culture and the Varieties of Religious Imagination . .iii Ivan Strenski Material Culture Teaching Religion and American Film . .v Judith Weisenfeld Teaching with Food . .vi in Religious Studies Daniel Sack Teaching Biblical Archaeology and Vivian-Lee Nyitray Material Culture as Part of Teaching Judaism . .vii University of California-Riverside Richard A. Freund Guest Editor Teaching Religion and Learning Religion through Material Culture . .ix holding prayer beads in his hands and ble to do one to the exclusion of the Jonathan Huoi Xung Lee another of Muslim men sitting in an other as well as to address both without Egyptian café talking while they fin- theorizing the intimate yet ambivalent Complicating Things: gered and counted their beads. A web- relationship between the two. For Material Culture and site called “Islam for Children” lists instance, until a few decades ago, occi- the Classroom . .x prayer beads among various essential dentalist versions of Islam rooted exclu- Leslie Smith Islamic artifacts including the prayer sively in textual, normative sources rug, prayer compass to determine the managed to represent this cumulative direction of Mecca, prayer caps, and historical tradition without any refer- Qur’an stand (http://atschool.eduweb.co. ence to how Muslims in different parts uk/carolrb/islam/artefacts.html). of the world actually expressed their faith in everyday life and practice. The The AAR Committee on So much for simple descriptions and pendulum now swings in the other Teaching and Learning catalogues of religious symbols in Islam. -
SECULARISM NARRATIVES and ARAB AMERICAN FICTION a Dissertation Presented to the Faculty of the Graduate School of Cornell Univer
SECULARISM NARRATIVES AND ARAB AMERICAN FICTION A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Danielle Aberle Haque May 2014 © 2014 Danielle Aberle Haque SECULARISM NARRATIVES AND ARAB AMERICAN FICTION Danielle Haque, PhD Cornell University 2014 “Secularism Narratives and Arab American Fiction” focuses on contemporary fiction’s challenge to the liberal political construction of minority religious practices and community life as incompatible with modernity, progress, and secularism. U.S. secularism is not simply the absence of religion from the public sphere, but is underwritten by a particularly U.S. Protestant conception of religion that has historically shaped assumptions about what it means to be both religious and secular in the United States. Looking to Mohja Kahf, Rabih Alameddine, Ninar Esber, Mouir Fatmi, and Hasan Elahi, I explore immigrant narratives that work outside religious/secular binaries; rather than operating unequivocally within the terms of religious categorizations, contemporary writers often recast those terms and respond to the secularism narrative by scrambling the terms of the religious/secular binary through lived, embodied religious experience. These works dispute the dominant United States narrative of secularism and its claim to be universal and progressive; rather, they reveal how prohibitory secularism enforces an exclusionary citizenry through racialized immigration policies, Islamaphobic political rhetoric and popular culture, and the promotion of specific economic forms and ideologies worldwide. I argue that secularism is entangled with global ideologies of human rights, but also with the particularly United States legal discourses of privacy and property. -
Sufism and Its Practices History Devotional Paths to the Divine
AREA OF META DATA CONTENT THEME Sufism and its Practices SUBJECT History LINKAGE OF THEME WITH Devotional Paths to the Divine CHAPTERS(NAME CLASS/LEVEL VII Target Audience Students OBJECTIVES To develop an understanding of Sufism and its practices. To appreciate the contribution of Sufism in development of religious ideas and practices DESCRIPTION India is known as the land of spirituality and philosophy and as birth place of some religions such as Buddhism, Jainism and Sikhism, which exist even today. India has also embraced various cultures, religious ideas and philosophies; and beliefs and practices that have found their way through land and sea routes over different periods. One such religious idea/philosophy is Sufism. Sufism is a tradition or a way of life which originated centuries ago and continues being a part of our living heritage. The term Sufism’ refers to mystical religious ideas in Islam. While it began to emerge in the eighth century, it evolved into a well developed movement by the 11th century. In India spread to Multan, Punjab, Kashmir, Bihar and Bengal by the 13th and 14th centuries. The Sufis laid emphasis upon free thought and liberal ideas. They were against formal worship and rigidity in religion. Like the 1 Bhakti saints, the Sufis too interpreted religion as ‘love of god’ and service of humanity. Sufis believe that there is only one God and that all people are the children of God. They also believe that to love one’s fellow men is to love God and that different religions are different ways to reach God. -
The Anglican Rosary History
1 The Anglican Rosary RICK MILLSAP – TRINITY EPISCOPAL CHURCH RENO, NV – MARCH 2009 “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” – I THESSALONIANS 5 History .................................................................................................................1 Why? ....................................................................................................................2 How?....................................................................................................................2 Sample Prayers ..................................................................................................3 Including Specific Personal Prayers................................................................7 Creating Your Own Rosary Prayers .................................................................7 Internet Resources ............................................................................................8 Books...................................................................................................................9 End Notes............................................................................................................9 History The use of beads or other counting device as a companion to prayer has an ancient history. Those early Christian monastics known as the Desert Mothers and Fathers were reported to have gathered up small pebbles and put them in their pockets. While walking, they would pray and toss a -
When Senegalese Tidjanis Meet in Fez: the Political and Economic Dimensions of a Transnational Sufi Pilgrimage
Johara Berriane When Senegalese Tidjanis Meet in Fez: The Political and Economic Dimensions of a Transnational Sufi Pilgrimage Summary The tomb of Ahmad Al-Tidjani in Fez has progressively become an important pilgrimage centre for the Tidjani Sufi order. Ever since the Tidjani teachings started spreading through- out the sub-Saharan region, this historical town has mainly been attracting Tidjani disciples from Western Africa. Most of them come from Senegal were the pilgrimage to Fez (known as ziyara) has started to become popular during the colonial period and has gradually gained importance with the development of new modes of transportation. This article analyses the transformation of the ziyara concentrating on two main aspects: its present concerns with economic and political issues as well as the impact that the transnationalisation of the Tid- jani Senegalese community has on the Tidjani pilgrims to Morocco. Keywords: Sufi shrine; political and economic aspects; tourism; diaspora Dieser Beitrag befasst sich mit der Entwicklung der senegalesischen Tidjaniyya Pilgerreise nach Fès. Schon seit der Verbreitung der Tidjani Lehren im subsaharischen Raum, ist der Schrein vom Begründer dieses Sufi Ordens Ahmad al-Tidjani zu einem bedeutsamen Pilger- ort für westafrikanische und insbesondere senegalesische Tidjaniyya Anhänger geworden. Während der Kolonialzeit und durch die Entwicklung der neuen Transportmöglichkeiten, hat dieser Ort weiterhin an Bedeutung gewonnen. Heute beeinflussen zudem die politi- schen und ökonomischen Interessen Marokkos -
Inter Faith Week 2011 Event List
List of events ‐ Inter Faith Week 2011 ID 2 Date of Event: 25 November 2011 IFN Member?: No Name of Event: Shared Values GCSE Ethics Conference Organisation(s) holding the event: South Bromsgrove High School Short description of event: RE staff and 6th form students ran an Ethics Conference on the theme of 'Shared Values' to promote community cohesion. GCSE RE students from Worcestershire schools shared inter faith dialogue with faith representatives. Name of venue: South Bromsgrove High School Venue town Worcester Venue type School ID 5 Date of Event: 20 November 2011 IFN Member?: No Name of Event: Multifaith Celebration of Inter Faith Week 2011 Organisation(s) holding the event: Guildford and Godalming Inter‐Faith Forum Short description of event: Attended by representatives of local faith groups including Bahá'í, Buddhist, Christian, Hindu, Muslim and Sikh faiths and local Mayors of Guildford and Godalming. Name of venue: St Nicholas Parish Room Venue town Guildford Venue type Church hall ID 6 Date of Event: 25 November 2011 IFN Member?: No Name of Event: Living Library: Don't judge a book by its cover! Organisation(s) holding the event: Faith Encounter Programme Short description of event: People of different faiths were available as ’living books’ for conversation and to break down stereotypes and prejudices. Schools were invited to bring student groups to take part. Two venues, one city centre church and one suburban library. Name of venue: Carrs Lane Church Centre Venue town Birmingham Venue type URC Church Centre ID 7 Date of Event: 26 November 2011 IFN Member?: No Name of Event: Living Library: Don't judge a book by its cover! Organisation(s) holding the event: Faith Encounter Programme Short description of event: People of different faiths were available as ’living books’ for conversation to break down stereotypes and prejudices. -
Osmanlı Döneminde Farsçadan Türkçeye Tercüme Edilen Bazı Mühim Tasavvufî Eserler
Dil ve Edebiyat Araştırmaları (DEA), Güz, 2019; (20) 229-266 229 ISSN: 1308-5069 - E-ISSN: 2149-0651 Osmanlı Döneminde Farsçadan Türkçeye Tercüme Edilen Bazı Mühim Tasavvufî Eserler Necdet TOSUN* Öz Osmanlı döneminde birçok eser Farsçadan Türkçeye tercüme edilmiştir. Bu eserlerden önemli bir kıs- mı da tasavvuf konusundadır. Tercümeye konu olan Farsça eserlerden bazıları Anadolu (Türkiye) ve Mâverâünnehr (Özbekistan) gibi ana dilin Türkçe olduğu bölgelerde yazılmış, bazıları ise İran, Afganistan, Tacikistan ve Hindistan gibi ülkelerde kaleme alınmıştır. Bu Farsça eserler İslam dünyasında veya yazıldığı coğrafyada beğenilip ilgi görmüş ve bu sebeple Anadolu’da Türkçeye tercüme edilmiştir. Bu tercümelerden bazıları Osmanlı döneminde matbaada basılmış ise de, çoğunluğu yazma olarak kütüphanelerde durmak- tadır. Bu tercüme eserlerden mühim olanları ve mütercimleri hakkında bu makalede bilgi verilmektedir. İran’da yazılan Bostan, Gülistân, Mantıku’t-tayr ve Pendnâme-i Attâr gibi eserler üzerine Osmanlı döne- minde Türkçe birçok şerh yazılmıştır. Hattâ bu Türkçe şerhlerden bazıları çok değerli bulunmuş ve Fars- çaya çevrilip yayınlanmıştır. Yani Farsçadan Türkçeye çevrilip şerh edilen eserler tekrar Farsçaya çevrilip asıl vatanında okunur hâle gelmiştir. Bu sayede ülkeler arasında kültür paylaşımı olmuş, İslam kültürüne önemli katkılar sağlanmıştır. Bu makâlede, Osmanlı döneminde Farsçadan Türkçeye tercüme edilen tasavvufî eserlerin önde gelenleri toplanıp bir araya getirilmiş, böylece konuya ilgi duyan kişilere ve araştırmacılara önemli bir kolaylık sağlanmıştır. Ayrıca makâlede, a) Osmanlı döneminde hangi tasavvufî eserlerin Türkçeye tercüme edildiği, b) Tercümelerin hangi coğrafyalardan (İran, Orta Asya, Hindistan vs.) yapıldığı, c) 15. Yüzyıldan sonra tercümeye konu olan eserlerin İran’dan ziyâde Orta Asya ve Hindistan’a kaymasının sebepleri gibi prob- lemlerin cevabı aranmıştır. Anahtar Kelimeler: Tasavvuf, Osmanlı, Farsça, Tercüme, Kitap. -
The Museumification of Rumi's Tomb
International Journal of Religious Tourism and Pilgrimage Volume 2 Issue 2 Article 2 2014 The Museumification of Rumi’s Tomb: Deconstructing Sacred Space at the Mevlana Museum Rose Aslan California Lutheran University, [email protected] Follow this and additional works at: https://arrow.tudublin.ie/ijrtp Part of the Comparative Methodologies and Theories Commons, Human Geography Commons, Near Eastern Languages and Societies Commons, Other Religion Commons, and the Tourism and Travel Commons Recommended Citation Aslan, Rose (2014) "The Museumification of Rumi’s Tomb: Deconstructing Sacred Space at the Mevlana Museum," International Journal of Religious Tourism and Pilgrimage: Vol. 2: Iss. 2, Article 2. doi:https://doi.org/10.21427/D7T41D Available at: https://arrow.tudublin.ie/ijrtp/vol2/iss2/2 Creative Commons License This work is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 4.0 License. © International Journal of Religious Tourism and Pilgrimage ISSN : 2009-7379 Available at: http://arrow.dit.ie/ijrtp/ Volume 2(ii) 2014 The Museumification of Rumi’s Tomb: Deconstructing Sacred Space at the Mevlana Museum Rose Aslan California Lutheran University [email protected] Tourists and pilgrims from across Turkey and around the world flock to the tomb of Jalal al-Din Rumi (d. 1273), one of the greatest poets and Sufi masters in Islam. Since 1925, the Turkish government has relentlessly struggled to control Islamic influences in society and to channel people’s devotion to the memory of Kemal Ataturk (d. 1938) and his secular ideology. This article argues that by restructuring the layout and presentation of the tomb complex of Rumi, and putting the sacred space through the process of museumification, the Turkish state has attempted to regulate the place in order to control people’s experience of the sacred.