Jashn-E-Khusrau

Total Page:16

File Type:pdf, Size:1020Kb

Jashn-E-Khusrau A GA K HAN T RUST FOR C ULTURE Jashn-e-Khusra u A multi-venue festival of peerless Concerts, Exhibitions, Films, Seminars, and Heritage Walks celebrating the life 2013 and works of Amir Khusrau Dehlvi in the pluralistic milieu of 15 FEB - India’s diverse histories, cultures, and arts. 27 MAR 15 February 21 February Festival Inauguration by Smt. Chandresh Kumari Katoch Heritage Walk - Chishtiya Dargahs of Delhi Hon’ble Minister of Culture Led by: Sohail Hashmi - 8 AM to 11 AM Pre-registration required Exhibition - Amir Khusrau: Poet, Historian & A Mystic Visual Art Gallery Atrium, India Habitat Centre Ghazal Recital - Tahira Syed (Pakistan)* 6:30 PM - Amphitheatre, Sunder Nursery, Opp. Humayun’s Tomb Classical Vocal - Ustad Nasiruddin Saami (Pakistan)* 6:30 PM - Amphitheatre, India Habitat Centre 22 February Sitar Recital - Ustad Shahid Pervez Khan (Pune) 16 February 6:30 PM - Chaunsath Khamba, Hazrat Nizamuddin Basti Symposium - Wazifa-e-Khusrau (Aalam-e-Khusrau Research Fellows) 23 February 10:30 AM - Casurina, India Habitat Centre Symposium - Amir Khusrau, Amir Hasan Sijzi, Nizami Ganjavi Film - The Lamp in the Niche (Girish Karnad , 1989) & Abdul-Qadir Bedil: Comparative Perspectives Introduction by Shama Zehra Zaidi Speakers: Dr. Sunil Sharma, Prof. Sharif Hussain Qasemi 3:30 PM - Casurina, India Habitat Centre & Prof. Akhlaq Ahmad 10:30 AM - Casurina, India Habitat Centre Talk - Amir Khusrau's Hindavi Kalaam Speaker: Prof. Gopi Chand Narang Talk - The Masnavis of Amir Khusrau 5:00 PM - Casurina, India Habitat Centre Speaker: Prof. Chander Shekhar 2:30 PM - Casurina, India Habitat Centre Folk & Classical Vocal - Sawan, Basant & Mandha Rehana & Parween Mirza (Jaipur) Heritage Walk - Sufism: Dargah Hazrat Nizamuddin Auliya Saira Begum (Banaras) and Gulshan Ara (Hazaribagh) Introduction and Walk by Pirzada Farid Ahmed Nizami 7:00 PM, Stein Auditorium, India Habitat Centre 5 PM to 6 PM - Pre-registration required 17 February Classical Vocal - Ustad Mashkoor Ali Khan (Kolkata) 6:30 PM - Chaunsath Khamba, Hazrat Nizamuddin Basti Heritage Walk - Chishtiya Dargahs of Delhi Led by: Sohail Hashmi - 8 AM to 11 AM February Pre-registration required 24 Heritage Walk - Chishtiya Dargahs of Delhi Talk - Amir Khusrau’s Experiments with Persian Maqams Led by: Sohail Hashmi - 8 AM to 11 AM Speaker: Dr. Dilorom Karomat Pre-registration required 11:30 AM - Casurina, India Habitat Centre Symposium – Cultural Pluralism in the Works of Amir Khusrau Film - Heritage of Amir Khusrau (Yousuf Saeed , 2012) Speakers: Prof. Amlan Das Gupta, S. Kalidas Iyer, Prof. Najma Introduction by Yousuf Saeed Perveen Ahmad & Prof. Iqtidar Husain Siddiqui 3:30 PM - Casurina, India Habitat Centre 10:30 AM - Casurina, India Habitat Centre Classical Vocal - Vidushi Kankana Banerjee (Mumbai) Sitar & Vocal - Ustad Shujaat Husain Khan 7:00 PM - Stein Auditorium, India Habitat Centre 6:30 PM - Chaunsath Khamba, Hazrat Nizamuddin Basti 18 February Kashmiri Sufiana - Ustad Ghulam Muhammad Saaznawaz (Srinagar) Other Events 6:30 PM - Amphitheatre, India Habitat Centre National Museum 19 February 22 February to 24 March Exhibition - The World of Khusrau: From the Collection Classical Vocal - Ustad Abdul Rashid Khan (Kolkata) of the National Museum 6:30 PM - Amphitheatre, India Habitat Centre Ajanta Gallery, National Museum, Janpath 20 February 8 March Heritage Walk - Sufism: Dargah Hazrat Nizamuddin Auliya Masnavi Recital & Qawwali - Ustad Jameel Ahmad Introduction and Walk by Pirzada Farid Ahmed Nizami 6:30 PM - Auditorium, National Museum, Janpath 3 PM to 4 PM - Pre-regirstration required The National Archives of India Contemporary Fusion - Mekaal Hasan Band (Pakistan)* 6:30 PM - Amphitheatre, Sunder Nursery, Opp. Humayun’s Tomb 01 March to 27 March Exhibition - Life & The Works of Khusrau: From the Collections of National Archives, Khuda Bakhsh Library, Rampur Raza Library and Aligarh Muslim University * Subject to Change Exhibition Hall, National Archives, Janpath Sponsor: FORD FOUNDATION Further Information: www.nizamuddinrenewal.org In Collaboration with ARCHAEOLOGICAL SURVEY OF INDIA, MINISTRY OF CULTURE, INDIA HABITAT CENTRE www.facebook.com/nizamuddinrenewal CENTRAL PUBLIC WORKS DEPARTMENT, NATIONAL MUSEUM, THE NATIONAL ARCHIVES OF INDIA Inquiry: [email protected] Media Partner: DD BHARATI Publicity Partner: DELHI TOURISM AND TRANSPORTATION DEVELOPMENT CORPORATION.
Recommended publications
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • Nizamuddin Auliya
    Nizamuddin Auliya February 17, 2021 Nizamuddin Auliya Nizamuddin Auliya was born in Badayun, Uttar Pradesh, in 1238, to Hazrat Syed Ahmed Bokhari and Bibi Zuleikha. Both of his parents were highly religious and pious people. His father was reported to have recited the Islamic kalima immediately after his birth while it was said that his mother’s prayers had the reputation of never remaining unfulfilled. Nizamuddin Auliya succeeded Baba Farid upon his death to become the fourth Spiritual Successor (Khalifa) of Hazrat Khwaja Moinuddin Chishti of Ajmer. As a Sufi dervish he lived a life based upon the essential teachings of Islam and principles of Sufism. His life was an embodiment of the principle of “simple living and high thinking”. After living at various places in Delhi, he finally settled down in Ghiyaspur, a village near the city. There he built his Khanqah which attracted people from far and near, hailing from all walks of life. He was passionately committed to helping the needy, feeding the hungry and being sympathetic to the oppressed. His kitchen was always open and thousands of hungry and needy people used to eat there daily. He personally supervised the Khanqah to ensure that all the visitors arriving at the Khanqah were treated most hospitably irrespective of their religion, caste, creed or social status. He was very generous towards the poor though he personally maintained a very austere lifestyle. He wore very simple clothes and fasted daily, eating only a small piece of barley bread with some vegetable soup. Auliya was also very generous in accepting disciples.
    [Show full text]
  • Defending Sufism, Defining Islam: Asserting Islamic Identity in India
    DEFENDING SUFISM, DEFINING ISLAM: ASSERTING ISLAMIC IDENTITY IN INDIA Rachana Rao Umashankar A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Anthropology. Chapel Hill 2012 Approved by: Dr. James L. Peacock Dr. Carl W. Ernst Dr. Margaret J. Wiener Dr. Lauren G. Leve Dr. Lorraine V. Aragon Dr. Katherine Pratt Ewing © 2012 Rachana Rao Umashankar ALL RIGHTS RESERVED ii ABSTRACT RACHANA RAO UMASHANKAR: Defending Sufism, Defining Islam: Asserting Islamic identity in India (Under the direction of Dr. James L. Peacock and Dr. Lauren G. Leve) Based on thirteen months of intensive fieldwork at two primary sites in India, this dissertation describes how adherents of shrine-based Sufism assert their identity as Indian Muslims in the contexts of public debates over religion and belonging in India, and of reformist critiques of their Islamic beliefs and practices. Faced with opposition to their mode of Islam from reformist Muslim groups, and the challenges to their sense of national identity as members of a religious minority in India, I argue that adherents of shrine-based Sufism claim the sacred space of the Sufi shrine as a venue where both the core values of Islam and of India are given form and reproduced. For these adherents, contemporary shrine-based Sufism is a dynamic and creative force that manifests essential aspects of Islam that are also fundamental Indian values, and which are critical to the health of the nation today. The dissertation reveals that contested identities and internal religious debates can only be understood and interpreted within the broader framework of national and global debates over Islam and over the place of Islam in the Indian polity that shape them.
    [Show full text]
  • Sufism: Spiritual and Cultural Traditions in India
    Journal of History Culture and Art Research (ISSN: 2147-0626) Tarih Kültür ve Sanat Araştırmaları Dergisi Vol. 8, No. 3, September 2019 DOI: 10.7596/taksad.v8i3.2258 Citation: Mratkhuzina, G. F., Bobkov, D. V., Khabibullina, A. M. & Ahmad, I. G. (2019). Sufism: Spiritual and Cultural Traditions in India. Journal of History Culture and Art Research, 8(3), 434- 441. doi:http://dx.doi.org/10.7596/taksad.v8i3.2258 Sufism: Spiritual and Cultural Traditions in India Guzel Ferdinandovna Mratkhuzina1, Dmitriy Vyacheslavovich Bobkov2, Alfiya Marselevna Khabibullina3, Ishtiak Gilkar Ahmad4 Abstract The relevance of the topic is determined by the necessity of further research of cultural and spiritual traditions in India, for the study of the history of Islam spread and establishment, and for development of the Sufi doctrine formation theory. Taking into account the local history aspect of the topic, we note that now we are seeing a gradual restoration of Sufism in Tatarstan. It is a reference to the past of Sufism in the region, an appeal to the religious heritage of the Tatar people. The leading approach to the study of this topic is the theoretical and conceptual, historical and scholarly understanding of continuity in the sequential study of this topic. This article aims to achieve the following aims: the analysis and evaluation of Sufism as a constituent of Indian culture, aimed at ensuring the implementation of modern ethical and aesthetic concepts of Sunni Islam, their transformation in the mass consciousness of the Muslim peoples of India. The main results of this study are the identification and development of the accumulated material on the stated topic, and further development of its theoretical and practical bases.
    [Show full text]
  • Sufism and Mysticism in Aurangzeb Alamgir's Era Abstract
    Global Social Sciences Review (GSSR) Vol. IV, No. II (Spring 2019) | Pages: 378 – 383 49 Sufism and Mysticism in Aurangzeb Alamgir’s Era II). - Faleeha Zehra Kazmi H.O.D, Persian Department, LCWU, Lahore, Punjab, Pakistan. Assistant Professor, Department of Urdu, GCU, Lahore, Punjab, Farzana Riaz Pakistan. Email: [email protected] Syeda Hira Gilani PhD. Scholar, Persian Department, LCWU, Lahore, Punjab, Pakistan. Mysticism is defined as a search of God, Spiritual truth and ultimate reality. It is a practice of Abstract religious ideologies, myths, ethics and ecstasies. The Christian mysticism is the practise or theory which is within Christianity. The Jewish mysticism is theosophical, meditative and practical. A school of practice that emphasizes the search for Allah is defined as Islamic mysticism. It is believed that the earliest figure of Sufism is Prophet Muhammad (PBUH). Different Sufis and their writings have http://dx.doi.org/10.31703/gssr.2019(IV played an important role in guidance and counselling of people and Key Words: peaceful co-existence in the society. Mughal era was an important period Sufism, Mystic poetry, regarding Sufism in the subcontinent. The Mughal kings were devotees of URL: Mughal dynasty, different Sufi orders and promoted Sufism and Sufi literature. It is said that | Aurangzeb Alamgir was against Sufism, but a lot of Mystic prose and Aurangzeb Alamgir, poetic work can be seen during Aurangzeb Alamgir’s era. In this article, 49 Habib Ullah Hashmi. ). we will discuss Mystic Poetry and Prose of Aurangzeb’s period. I I - Introduction Mysticism or Sufism can be defined as search of God, spiritual truth and ultimate reality.
    [Show full text]
  • Sufism and Sufi Orders : God's Spiritual Paths
    Susm and Su Orders: God’s Spiritual Paths Adaptation and Renewal in the Context of Modernization Susm and Su Orders: God’s Spiritual Paths Adaptation and Renewal in the Context of Modernization Hassan Abu Hanieh December 2011 Published in 2011 by Friedrich-Ebert-Stiftung Amman Ofce P.O. Box 926238, Amman 11110 - Jordan www.fes-jordan.org, [email protected] © Friedrich-Ebert-Stiftung, 2011 All rights reserved. No part of this publication may be reprinted or reproduced or utilized in any form or by any means without permission in writing from the publishers. Not for sale. Printing: Economic Printing Press, Amman, Jordan Translation and Editing: Mona Abu Rayyan Design and layout: Maya Chami, Beirut, Lebanon ISBN: 978-9957-484-15-6 Contents Introduction ......................................................... 9 Springs of Origin, Emergence and Foundation ............................. 17 Etymology and Origins of the Name, Terms and Definitions ....................................... 25 Causes, Motivations and Inspirations ............. 33 Islamic Sufism’s Historical Formation ............ 41 The Sufi Approach: Wisal and Wusul .............. 53 Mahabba and Fana’ ......................................... 65 Ways of the Path and the Order ....................... 81 Proliferation of the Paths of God ..................... 91 Sufi Orders in Jordan ...................................... 113 First: The Shadhili Order ................................... 123 I. The Shadhili-Darqawi-Hashimi Order ............. 126 II. The Shadhili-Darqawi-Hashimi- ‘Alawi-Filali
    [Show full text]
  • Asif Ali Khan Qawwali Ensemble
    �������������������������� ������� ������ ������������������������ ������������������������������������� ���������������������������� ��������������������������������������� ����������������� ������ �� �� ����� �� �������������� ������������������������������������������������ ������������������������ ���������������������������������������� �������� ���������������������������������������� ������������������������������������� ��������������������������� �������������������� �������������������������� ���������������� ������������������������������� ������������������������������� �����For tickets call toll-free ����������������1–888–CMA–0033 or online at ���������������������������clevelandart.org/performingarts Programs��������� are subject to change. ���������� ��������������� ������������� ������������� ������������� ������������������ ��������������� ����������� ��������������������������� ���������������������������� ������������������������������� ������������������������������� ����������������������������������� ������ ������������������������������������������������ ��������������������� �������������������������� �������������������������������������������� �������������������������������� ����������������������������������������������������������������������Asif Ali Khan ��������������������������������������������������������������Qawwali Ensemble Wednesday, March 19, 2014 • 7:30 p.m. ��������������������� ������������������ Gartner Auditorium, The Cleveland Museum of Art Welcome�������������������������� to the Cleveland
    [Show full text]
  • Sufi Wisdom & Spiritual Consciousness
    Sufi Wisdom & Spiritual Consciousness Sufi Wisdom & Spiritual Consciousness Compiled by S. L. Peeran AUTHORSPRESS Worldwide Circulation through Authorspress Global Network First Published in 2016 by Authorspress Q-2A Hauz Khas Enclave, New Delhi-110 016 (India) Phone : (0) 9818049852 e-mails: [email protected]; [email protected] Website: www.authorspressbooks.com Sufi Wisdom & Spiritual Consciousness ISBN 978-93-5207-257-6 Copyright © 2016 S. L. Peeran Disclaimer All rights reserved. No part of this publication may be reproduced in any form without the written permission of S. L. Peeran, the author. Printed in India at Krishna Offset, Shahdara Preface Sufi sm is mystical and spiritual side of Islam. It focuses on the twin and mutually complimentary themes of love and luminosity- the core of Islamic mysticism. Naturally, notes of tolerance and ‘Suleh-e-kul’ (equal respect and peace for all creeds predominate.) Islam means peace and total surrender to the all enveloping Eternal Being Allah. The belief is that Adam is created by Allah with four elements and Eve from his rib. Due to their disobedience of Allah’s command they were thrown to earth. They were to dwell for a time on earth and their soul would return to Allah purifi ed and enlightened by a process of self purifi cation. Their progeny has been in search for their own self and for peace. Great Prophets have come with their teachings. After a period of time, after Prophet Mohammad (peace be upon him), emerged the subject ‘Irfan’or ‘Taswwuf ’ popularized by western scholars as ‘Sufi sm’. The Saints and eminent Sufi s wrote treatises, books and their lectures were recorded.
    [Show full text]