DOCSLIB.ORG

The Sufi Saints of the Indian Subcontinent / Zahurul Hassan Sharib

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Sufi Saints of the Indian Subcontinent / Zahurul Hassan Sharib Contents Foreword ix Preface xi 1. Hazrat Khawaja Moin-ud-din Hasan Chishti 1 2. Hazrat Khwaja Qutb-ud-din Bakhtyar Kaki 19 3. Hazrat Khwaja Fakhr-ud-din Abul-Khair 30 4. Hazrat Qazi Hamid-ud-din of Nagore 31 5. Hazrat Sufi Hamid-ud-din of Nagore 35 6. Hazrat Shaikh Badr-ud-din Ghaznavi 36 7. Hazrat Shaikh Najib-ud-din Mutawakkil 41 8. Hazrat Khwaja Nizam-ud-din Auliya 45 9. Hazrat Syed Ala-ud-din Ahmad Sabir 58 10. Hazrat Shaikh Sharf-ud-din Ahmad of Munir 67 11. Hazrat Shaikh Sharf-ud-din Bu AH Qalandar 69 12. Hazrat Khwaja Husam-ud-din Soqta 71 13. Hazrat Nasir-ud-din Mahmud Chiragh of Delhi 72 14. Hazrat Shams-ud-din Turk of Panipat 77 15. Hazrat Amir Khusrau 80 16. Hazrat Maulana Fakhr-ud-din Marozi 85 17. Hazrat Maulana Ala-ud-din Nili 87 18. Hazrat Shaikh Burhan-ud-din Gharib 90 19. Hazrat Maulana Shams-ud-din Mohammed Yahya 92 20. Hazrat Qazi Mohi-ud-din of Kashan 95 21. Hazrat Khwaja Amir Hasan 99 22. Hazrat Shaikh Sadr-ud-dinTabib-e-Dilha 101 23. Hazrat Khwaja Zia-ud-din Nakhshabi 103 24. Hazrat Shaikh Kamal-ud-din 105 25. Hazrat Shaikh Jalal-ud-din of Panipat 108 26. Hazrat Shaikh Nur-ul-Haq Wad-din 112 27. Hazrat Shaikh Fath-ul-lah 114 28. Hazrat Khwaja Syed Mohammed Gesoo Daraz 115 29. Hazrat Shaikh Ahmad Abd-ul-Haq 122 30. Hazrat Syed Badi-ud-din Qutb-e-Madar 127 31. Hazrat Qutb-e-'AIam 130 vi Contents 32. HazratShaikhAbul-FatahofJaunpur 131 33. Hazrat Shaikh Mohammed Arif 132 34. Hazrat Shaikh Mohammed 134 35. Hazrat Syed Abd-uI-Malik 135 36. Hazrat Shaikh Sarang 136 37. Hazrat Shah Meena 138 38. Hazrat Shaikh Ahmad Khatto 142 39. Hazrat Mir Syed Ashraf Jahangir Simnani 144 40. Hazrat Syed Shah Buddhan 146 41. Hazrat Shaikh Abdullah Shattari 147 42. Hazrat Shaikh Darvesh Mohammed 148 43. Hazrat Shaikh Husam-ud-din of Manakpur 149 44. Hazrat Khwaja Husain of Nagore 151 45. Hazrat Shaikh Sa'd-ud-din of Khairabad 153 46. Hazrat Sama-ud-din Suhrawardi 154 47. Hazrat Shaikh Ahmad Mujad Shebani 159 48. Hazrat Khwaja Khanu 161 49. Hazrat Maulana Shah Jamali 162 50. Hazrat Shaikh Abd-ul-Quddus 165 51. Hazrat Shah Abd-ur-Razzaq Jhungana 168 52. Hazrat Shaikh Hamza 169 53. Hazrat Shaikh Aman 170 54. Hazrat Shah Abd-ur-Rahman Janbaz Qalandar 172 55. Hazrat Shaikh Salim Chishti 175 56. Hazrat Shaikh Jalal-ud-din Mahmud 177 57. Hazrat Khwaja Baqi Billah 180 58. Hazrat Ahmad Mujaddid Alif Sani 184 59. Hazrat Shaikh Abu Sa'id 191 60. Hazrat Shah Abd-ul-Haq 194 61. Shaikh Mohammed Sadiq 199 62. Hazrat Syed Shah Amir Abul-Ila 201 63. Hazrat Sarmad 209 64. Hazrat Mir Syed Mohammed 214 65. Hazrat Syed Dost Mohammed 216 66. Hazrat Shaikh Da wood 219 67. Hazrat Shah Abul-Ma'ale 221 68. Hazrat Mohammed Sa'id Miran Shah Bhika 223 69. Hazrat Shah Mohammed Farhad 229 70. Hazrat Syed Nur Mohammed 231 71. Hazrat Shaikh Kalim-ul-lah of Shahjahanabad 233 Contents 72. Hazrat Shah Nizam-ud-din of Aurangabad 238 73. Hazrat Mohammed Sallim 241 74. Hazrat Shah Wali-ul-lah 242 75. Hazrat Mirza Jane-Janan Mazhar Shaheed 245 76. Hazrat Maulana Mohammed Fakhr-ud-din 250 77. Hazrat Shah Abul-Barkat 255 78. Hazrat Syed Mohammed Azam 257 79. Hazrat Shah Abd-ul- Aziz 259 80. Hazrat Hafiz Musa 264 81. Hazrat Shah Niyaz Ahmad 266 82. Hazrat Shah Mohammed Afaq 270 83. Hazrat Shah Abu Sa'id 272 84. Hazrat Hafiz Syed Mohammed Husain 277 85. Hazrat Shah Nasir-ud-din 280 86. Hazrat Syed Mohammed Ghous AH Shah 282 87. Hazrat Maulana Shah Fazle Rahman 285 88. Hazrat Maulana Syed Waris Ali Shah 289 89. Hazrat Syed Malik Mohammed Alam 292 90. Hazrat Qazi Abd-ur-Rahim Shah 293 91. Hazrat Nawab Gudri Shah Baba 294 92. Hazrat Data Ganj Bakhsh 297 93. Hazrat Shah Mohammed YusufGurdezi 301 94. Hazrat Shaikh Jalal-ud-din 302 95. Hazrat Baba Farid-ud-din Mas'ud Ganj-e-Shakar 304 96. Hazrat Baha-ud-din Zakariya 313 97. Hazrat Shaikh Badr-ud-din Sulaiman 324 98. Hazrat Shaikh Sadr-ud-din Arif 326 99. Hazrat Shaikh Rukn-ud-din Abul-Fath 329 100. Hazrat Syed Jalal-ud-din Surq Bukhara 336 101. Hazrat Makhdoom Jahanian-e-Jahan Gasht 337 102. Hazrat Maulana Badr-ud-din Ishaq 349 103. Hazrat Shaikh Jamal-ud-din Ahmad 351 104. Hazrat Lai Shehbaz Qalandar 353 105. Hazrat Qutb-ud-din Munawwar 355 106. Hazrat Syed Sadr-ud-din Raja Qattal 356 107. Hazrat Syed Kabir-ud-din Hasan 358 108. Hazrat Makhdoom Shaikh Mohammed 359 109. Hazrat Makhdoom Shaikh Abd-ul-Qadir 360 110. Hazrat Shaikh Da wood 362 111. Hazrat Miyan Mir 363 viii Contents 112. Hazrat Madhu Lai Husain 370 113. Hazrat Shah Abul-Ma'ali 376 114. Hazrat Sultan Bahu 379 115. Hazrat Bulleh Shah 383 116. Hazrat Shah Abd-ul-Latif 386 117. Hazrat Shaikh Dawood Jhani Wai 390 118. Hazrat Shah Bilawal 391 119. Hazrat Shah Kamal 392 120. Hazrat Shah Jamal 293 121. Hazrat Shah Chiragh 395 122. Hazrat Shah Abu Ishaq 396 123. Hazrat Dargahi Shah 397 124. Hazrat Khwaja Nur Mohammed 398 125. Hazrat Abdullah Shah Qadiri 401 126. Hazrat Khwaja Shah Mohammed Sulaiman 402 Glossary 405 Bibliography 407 PPN: 263084213 Titel: The Sufi saints of the Indian subcontinent / Zahurul Hassan Sharib. - . - New Delhi : Munshiram Manoharlal Publ., 2006 ISBN: 81-215-1052-X Bibliographischer Datensatz im SWB-Verbund.
Load more

Recommended publications
  • Authentic Indian Cuisine
    786/92 Volume 23 - No 2 SAFAR 1441/2019 Saaberie Chishty Society 30th Annual Eid Meelad-un-Nabi 1727 Lenasia 1820 011 854 4543 011 854 7886 8,9 & 10 November 2019 BY IRSHAD SIDDIQI For reward forwarded upon our grandmaster amongst the sufis HAZRAT DATA ALI HAJVERI R.A. Most of us worship on the flimsiest knowledge and understanding of God. Were we to seek that knowledge, the signs and evidence would lead to increased perception enhancing the requested state of Worship. Then when the seeker tastes his first drop of the wine of 'closeness' to his Creator, his entire being changes, where he is ready to surrender all that is known for more of the unknown. When he senses the possibility of an actual relationship with the Creator his elation turns him into an infatuated lover. He feels jilted when the lure of intimacy wanes, falling into despair and sorrow. This then becomes the state of worship that the favoured ones are blessed with. Yet there are some from this group who surrender these volatile states imagining a higher perch of achievement, and fixed permanence. They are unfazed by separation or closeness. Servant-hood! With patience, and resignation to the Divine Will as their ultimate worship. BIRTH OF THE NEW MOON FOR RABI-UL-AWWAL 1441 MONDAY 28 OCTOBER 2019 @ 05:38 EST. 1995 AUTHENTIC INDIAN CUISINE PROMOTIONAL OFFERS ARE AVAILABLE @ THESE BRANCHES ONLY! LENASIA SIGNET: (011) 079 7479 / 011 852 0043 MIDRAND: (011) 029 4822 / 071 3817 LENASIA TRADE ROUTE: (011) 854 2508 BUCCLEUCH: (011) 047 0052/3 LENASIA SOUTH: (011) 044 9044 Q1) There is a general perception that the months of Muharram and Safar (first two months of the Islamic calendar) have an evil in them and anything major done in these months for eg, purchasing a business, house, wedding etc it is unsuccessful.
    [Show full text]
  • Religious Change and the Self in Muslim South Asia Since 1800
    Religious Change and the Self in Muslim South Asia since 1800 Francis Robinson Royal Holloway, University of London In the nineteenth and twentieth centuries South Asian Muslims, along with Muslims elsewhere in the world, began to experience religious change of revolutionary significance. This change involved a shift in the focus of Muslim piety from the next world to this one. It meant the devaluing of a faith of contemplation on God's mysteries and of belief in His capacity to intercede for men on earth. It meant the valuing instead of a faith in which Muslims were increasingly aware that it was they, and only they, who could act to create a just society on earth. The balance which had long existed between the other-worldly and the this-worldly aspects of Islam was moved firmly in favour of the latter. This process of change has had many expressions: the movements of the Mujahidin, the Faraizis, Deoband, the Ahl-i Hadiths and Aligarh in the nineteenth century; and those of the Nadwat ul Ulama, the Tablighi Jamaat, the Jamaat-i Islami and the Muslim modernists in the twentieth. It has also been expressed in many subtle shifts in behaviour at saints' shrines and in the pious practice of many Muslims. Associated with this process of change was a shift in traditional Islamic knowledge away from the rational towards the revealed sciences, and a more general shift in the sources of inspiration away from the Iranian lands towards the Arab lands. There was also the adoption of print and the translations of authoritative texts into Indian languages with all their subsequent ramifications - among them the emergence of 2 a reflective reading of the scriptures and the development of an increasingly rich inner landscape.
    [Show full text]
  • The Ultimate Dimension of Life’ During His(RA) Lifetime
    ABOUT THE BOOK This book unveils the glory and marvellous reality of a spiritual and ascetic personality who followed a rare Sufi Order called ‘Malamatia’ (The Carrier of Blame). Being his(RA) chosen Waris and an ardent follower, the learned and blessed author of the book has narrated the sacred life style and concern of this exalted Sufi in such a profound style that a reader gets immersed in the mystic realities of spiritual life. This book reflects the true essence of the message of Islam and underscores the need for imbibing within us, a humane attitude of peace, amity, humility, compassion, characterized by selfless THE ULTIMATE and passionate love for the suffering humanity; disregarding all prejudices DIMENSION OF LIFE and bias relating to caste, creed, An English translation of the book ‘Qurb-e-Haq’ written on the colour, nationality or religion. Surely, ascetic life and spiritual contemplations of Hazrat Makhdoom the readers would get enlightened on Syed Safdar Ali Bukhari (RA), popularly known as Qalandar the purpose of creation of the Pak Baba Bukhari Kakian Wali Sarkar. His(RA) most devout mankind by The God Almighty, and follower Mr Syed Shakir Uzair who was fondly called by which had been the point of focus and Qalandar Pak(RA) as ‘Syed Baba’ has authored the book. He has been an all-time enthusiast and zealous adorer of Qalandar objective of the Holy Prophet Pak(RA), as well as an accomplished and acclaimed senior Muhammad PBUH. It touches the Producer & Director of PTV. In his illustrious career spanning most pertinent subject in the current over four decades, he produced and directed many famous PTV times marred by hatred, greed, lust, Plays, Drama Serials and Programs including the breathtaking despondency, affliction, destruction, and amazing program ‘Al-Rehman’ and the magnificient ‘Qaseeda Burda Sharif’.
    [Show full text]
  • New Sufi Sounds of Pakistan: Arif Lohar with Arooj Aftab
    Asia Society and CaravanSerai Present New Sufi Sounds of Pakistan: Arif Lohar with Arooj Aftab Saturday, April 28, 2012, 8:00 P.M. Asia Society 725 Park Avenue at 70th Street New York City This program is 2 hours with no intermission New Sufi Sounds of Pakistan Performers Arooj Afab lead vocals Bhrigu Sahni acoustic guitar Jorn Bielfeldt percussion Arif Lohar lead vocals/chimta Qamar Abbas dholak Waqas Ali guitar Allah Ditta alghoza Shehzad Azim Ul Hassan dhol Shahid Kamal keyboard Nadeem Ul Hassan percussion/vocals Fozia vocals AROOJ AFTAB Arooj Aftab is a rising Pakistani-American vocalist who interprets mystcal Sufi poems and contemporizes the semi-classical musical traditions of Pakistan and India. Her music is reflective of thumri, a secular South Asian musical style colored by intricate ornamentation and romantic lyrics of love, loss, and longing. Arooj Aftab restyles the traditional music of her heritage for a sound that is minimalistic, contemplative, and delicate—a sound that she calls ―indigenous soul.‖ Accompanying her on guitar is Boston-based Bhrigu Sahni, a frequent collaborator, originally from India, and Jorn Bielfeldt on percussion. Arooj Aftab: vocals Bhrigu Sahni: guitar Jorn Bielfeldt: percussion Semi Classical Music This genre, classified in Pakistan and North India as light classical vocal music. Thumri and ghazal forms are at the core of the genre. Its primary theme is romantic — persuasive wooing, painful jealousy aroused by a philandering lover, pangs of separation, the ache of remembered pleasures, sweet anticipation of reunion, joyful union. Rooted in a sophisticated civilization that drew no line between eroticism and spirituality, this genre asserts a strong feminine identity in folk poetry laden with unabashed sensuality.
    [Show full text]
  • Sufi Poetry Promotes Social Integration and Tolerance Jan – June 2021
    Sufi poetry promotes social integration and tolerance Jan – June 2021 Sufi poetry promotes social integration and tolerance: an analysis on teaching contents at University level education in Pakistan Dr. Ali Murad Lajwani* Abstract The family is a first social institution of every human on earth. Every one of us learns social skills and nurturing practices within the sphere of the family in early years of age. The social, moral, and cognitive development remains associated with the family members in this way. When age turns to adolescence, the academic journey enters at higher education institution i.e., University. During academic journey at university level students take social responsibilities on their shoulders – truly students think analytically on careers opting from the market and becoming independent in secondary and tertiary social spheres. This age group is very critical for young generation, where family members allow their sons and daughters to closely interact with people and build their own viewpoint. Unfortunately, this age group is involved in extremist and terrorist activities. The subjects of technologies, natural sciences, and social sciences are taught to become skillful professionals for getting maximum financial return in the society. Unfortunately, the syllabus related to forgiveness, tolerance, spirituality, religious harmony or the message of spiritual Saints is not explored and taught at required level. As a result students get a comprehensive knowledge on particular disciplines. The education of tolerance and interfaith harmony is not included anywhere in the course outlines and teaching practices – nobody can guarantee that such students would not become suicide bombing agents but the education of tolerance and interfaith harmony, the comprehensive teachings practices on tolerance can guarantee us on promoting the social integration, tolerance among the future generations.
    [Show full text]
  • A Drama of Saintly Devotion Performing Ecstasy and Status at the Shaam-E-Qalandar Festival in Pakistan Amen Jaffer
    A Drama of Saintly Devotion Performing Ecstasy and Status at the Shaam-e-Qalandar Festival in Pakistan Amen Jaffer Figure 1. Dancing the dhama\l in Sehwan in front of Shahbaz Qalandar’s tomb, 7 February 2011. (Photo by Saad Hassan Khan) On the evening of 16 February 2017, the dhamal\ 1 ritual at the shrine of Lal Shahbaz Qalandar in Sehwan, Pakistan, was tragically cut short when a powerful bomb ripped through a crowd of devotees, killing 83 and injuring hundreds (Khan and Akbar 2017).2 Seven years prior, in January 2010, I was witness to another dhama\l performance in the same courtyard of this 13th- century Sufi saint’s shrine (fig. 2). On that evening, the courtyard, which faces Qalandar’s tomb, 1. Dhama\l is a ritualized expression of love, desire, and connection with a saint as well as a celebration of the saint’s powers and miracles. It can take the form of dance or music. For treatments of the ritual sensibilities of this genre see Frembgen (2012) and Abbas (2002:33–35). For an analysis of its musical form and style see Wolf (2006). 2. Sehwan is a small city in the southeast province of Sindh that is best known as the site for Shahbaz Qalandar’s tomb and shrine. TDR: The Drama Review 62:4 (T240) Winter 2018. ©2018 New York University and the Massachusetts Institute of Technology 23 Downloaded from http://www.mitpressjournals.org/doi/pdf/10.1162/dram_a_00791 by guest on 24 September 2021 was also crowded with human bodies — but those bodies were very much alive.
    [Show full text]
  • İmam-I Rabbani Sempozyumu Tebliğleri AZÎZ MAHMÛD HÜDÂYİ VAKFI YAYINLARI No : 03
    Uluslararası İmam-ı Rabbani Sempozyumu Tebliğleri AZÎZ MAHMÛD HÜDÂYİ VAKFI YAYINLARI No : 03 Editör Prof. Dr. Necdet TOSUN Sekreterya Furkan MEHMED Grafik&Tasarım Ahmet DUMAN Baskı İstanbul - 2018 ISBN 978-605-68070-2-2 "Azîz Mahmûd Hüdâyi Vakfı Yayınları" "Azîz Mahmûd Hüdâyi Vakfı İktisadi İşletmesi"ne aittir. İletişim: Aziz Mahmûd Hüdâyi Vakfı İktisadi İşletmesi Küçükçamlıca Mah. Duhancı Mehmet Sok. No: 33/1 Posta Kodu: 34696 Üsküdar / İstanbul Tel: 0216 428 39 60 Faks: 0 216 339 47 52 Shaikh Mujaddid-i Alf-i Sani: A Survey of Works in India Tayyeb Sajjad Asghar1 The Naqshbandi silsilah occupies an important place in the annals of Islam in Indian sub-continent. For nearly two centuries, i.e. 17th & 18th, it was the principal spiritual order in India and its influence permeated far and deep into Indo-Mus- lim life. Though many Naqshbandi saints came to India and associated themselves with the royal courts of Emperor Babur, Humayun and Akbar. The credit of really organizing and propagating the Naqshbandi silsila in this country goes to Khwaja Muhammad Baqi Billah, who came to India from Kabul, his native town, and his disciple, khalifa and the chief successor Shaikh Ahmad Sirhindi known as “Mujad- did-i Alf-i Sani. He played most important role in disseminating the ideology and practices of the Naqshbandi silsilah in India. He was the first Muslim Sufi scholar of the Indian sub-continent whose thought and movement reached far beyond the Indian frontiers and influenced Muslim scholars and saints in different regions. His spiritual descendants (khalifas) zealously participated in the organization of the “Naqshbandi-Mujaddidi” silsilah in India, Afghanistan, Central Asia, Turkey, Arabia, Egypt, Morocco and Indonesia.
    [Show full text]
  • The Straight Path: Islam Interpreted by Muslims by Kenneth W. Morgan
    Islam -- The Straight Path: Islam Interpreted by Muslims return to religion-online 47 Islam -- The Straight Path: Islam Interpreted by Muslims by Kenneth W. Morgan Kenneth W. Morgan is Professor of history and comparative religions at Colgate University. Published by The Ronald Press Company, New York 1958. This material was prepared for Religion Online by Ted and Winnie Brock. (ENTIRE BOOK) A collection of essays written by Islamic leaders for Western readers. Chapters describe Islam's origin, ideas, movements and beliefs, and its different manifestations in Africa, Turkey, Pakistan, India, China and Indonesia. Preface The faith of Islam, and the consequences of that faith, are described in this book by devout Muslim scholars. This is not a comparative study, nor an attempt to defend Islam against what Muslims consider to be Western misunderstandings of their religion. It is simply a concise presentation of the history and spread of Islam and of the beliefs and obligations of Muslims as interpreted by outstanding Muslim scholars of our time. Chapter 1: The Origin of Islam by Mohammad Abd Allah Draz The straight path of Islam requires submission to the will of God as revealed in the Qur’an, and recognition of Muhammad as the Messenger of God who in his daily life interpreted and exemplified that divine revelation which was given through him. The believer who follows that straight path is a Muslim. Chapter 2: Ideas and Movements in Islamic History, by Shafik Ghorbal The author describes the history and problems of the Islamic society from the time of the prophet Mohammad as it matures to modern times.
    [Show full text]
  • Muslim Saints of South Asia
    MUSLIM SAINTS OF SOUTH ASIA This book studies the veneration practices and rituals of the Muslim saints. It outlines the principle trends of the main Sufi orders in India, the profiles and teachings of the famous and less well-known saints, and the development of pilgrimage to their tombs in India, Pakistan and Bangladesh. A detailed discussion of the interaction of the Hindu mystic tradition and Sufism shows the polarity between the rigidity of the orthodox and the flexibility of the popular Islam in South Asia. Treating the cult of saints as a universal and all pervading phenomenon embracing the life of the region in all its aspects, the analysis includes politics, social and family life, interpersonal relations, gender problems and national psyche. The author uses a multidimen- sional approach to the subject: a historical, religious and literary analysis of sources is combined with an anthropological study of the rites and rituals of the veneration of the shrines and the description of the architecture of the tombs. Anna Suvorova is Head of Department of Asian Literatures at the Institute of Oriental Studies, Russian Academy of Sciences, Moscow. A recognized scholar in the field of Indo-Islamic culture and liter- ature, she frequently lectures at universities all over the world. She is the author of several books in Russian and English including The Poetics of Urdu Dastaan; The Sources of the New Indian Drama; The Quest for Theatre: the twentieth century drama in India and Pakistan; Nostalgia for Lucknow and Masnawi: a study of Urdu romance. She has also translated several books on pre-modern Urdu prose into Russian.
    [Show full text]
  • Secondary Indian Culture and Heritage
    Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture.
    [Show full text]
  • Sufi Reform and the Mystical Ideology of Divine Unity
    Peshawar Islamicus Sufi Reform and the Mystical.. July- Dec, 2012 Sufi Reform and the Mystical Ideology of Divine Unity * 0F Soraya Khodamoradi Abstract Referring to theoretical, practical and institutional transformation in Sufism during the eighteenth century, the concept of Sufi reform has prompted much debate in recent scholarly literature. Concentrating on the Indian subcontinent after the late sixteenth century, this paper ventures to reveal a confusion, among both those who affirm the occurrence of such Sufi reform and those who refute it, between the two notions of wa╒dat al-wuj┴d (“Unity of Being”) and hama ┴st (“Everything is He”). The former notion originated in the thought of the medieval Sufi, Ibn al-‘Arabi (d. 1240), while the latter was primarily an Indian response to the former concept. Through analyzing the semantics of these two notions within the context of Indian Sufism, the current paper argues that what is criticized by Sufi reformists from the seventeenth century onwards was not exactly the doctrine of the Unity of Being, as it had been formulated by Ibn al-‘Arabi and his commentators, but rather, it was the Indian reception of it represented in the idea of hama ┴st. Accordingly, it is argued that reference to the continuity of the idea of wa╒dat al-wuj┴d in the modern era by the opponents of the appearance of a Sufi reformism in the eighteenth century cannot adequately justify their position. I. Introduction The subject of Sufi reform in the eighteenth century has been a controversial issue in academia for several decades. On one side, most historians have considered the thirteenth century, or fifteenth at best, to have heralded the end of the history of Sufism, classifying the periods that followed as the time of Sufi decline, which lacks any 1 noticeable change in Sufism.1F Some scholars, such as Bernd Radtke and R.
    [Show full text]
  • Saviours of Islamic Spirit
    nmusba.wordpress.com Academy of Islamic Research and Publications nmusba.wordpress.com SAVIOURS OF ISLAMIC SPIRIT VOLUME m b y S. ABUL HASAN All NADWI Translation : MOHIUDDIN AHMAD ACADEMY OF ISLAMIC RESEARCH & PUBLICATIONS P.O. Bax 119, NADWA, LUCKNOW-226 007 U. P. (INDIA) A ll rights reserved in favour of: Academy of Islamic Research and Publications Post Box No. 119, NadWatuI Ulama, LUCKNOW-23I0O7 U.P? (INDIA) at awtuo' Series No. 170 EDITtONS: URDU— FIRST EDITION 1982 ENGLISH-FIRST EDITION 1983 SECOND EDITION 1994 Printed at: LUCKNOW PUBLISHING HOUSE LUCKNOW nmusba.wordpress.com CONTENTS Page FORBWARD ... ... ••• 1 I . ISLAMIC WORLD IN THB TENTH GENTURY ... 11 Need for the Study of the Tenth Century Condition* ... ... ... ib. Political Conditions ... ... ... 12 Religious Conditions ... ... ... 16 Intellectual Milieu ... ... ... 2 5 Intellectual and Religious Disquietude ... 2 9 Mahdawls ... ... ... ... 37 Causes o f Unrest ... ... ... 42 I I . THE GREATEST TUMULT OF THB TENTH CENTURY ... 45 Advent of a New Order ... ... ib. I I I . AKBAR^S RULE— THE CONTRASTING CuMAXES ... 53 The Religious Period ... ... ... ib. The Second Phase o f Akbar’s Rule ... 6 0 Effect of Religious Discussions ... ... 61 Role o f Religious Scholars ... ... 66 Religious Scholars o f Akbar’s Court ... 68 Courtiers and Counsellors ... ... 72 ii •AVIOURI OP ISLAMIC SPIKIT Mulls Mubarak and his sons 73 Influence of Rajput Spouses 83 Infallibility Decree 84 Significance of the Decree 86 Fall of Makhdum-ul-Mulk and Sadr-us-Sudnr ... 87 The New Millennium and Divine Faith 88 Akbar's Religious ideas and Practices 90 Fire Worship ... : ib. Sun Worship 91 On Painting 92 Timings of Prayer ..
    [Show full text]