DOCSLIB.ORG

Al-Hádil Ameen Al-Hádil Ameen the Truthful Guide / the Honest Leader

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Al-Hádil Ameen Al-Hádil Ameen the Truthful Guide / the Honest Leader 2011 Volume 3 Al-Hádil Ameen Al-Hádil Ameen The Truthful Guide / The Honest Leader To Allah we belong …. AndAnd untounto AllahAllah isis ourour returnreturn [Qur’ān[Qur’ān 2:156]2:156] Actions not only depend on intentions, but are also judged according to intentions Therefore take care of your intentions, intentions grow out of your thoughts Watch your thoughts because they are reflected in your words Watch your words because they become the foundation of your habits. Watch your habits because they become the base for your character. Watch your character because it ultimately becomes your destiny 56 Kromboom Road Rondebosch 7700 MK Exotic Cars & Lifestyle Centre is Tel: 021 696 8256 pleased to offer preferential rates and Fax 021 696 8252 specials on our exotic Villas and luxury accomodation country wide including our new association with HYATT Regency [email protected] Golf Resort and Spa in Oubaai George. www.mkattorneys.co.za Al-Hádil Ameen Volume 3 In the Name of Allah, Most Gracious, most Merciful. Contents Editorial - Hafiz Mahmood Khatib 1 Husn-ul-Khātimah: Shaykh Fakhruddin Owaisi al-Madani 2 Tafsīr-ul-Qur‘ān Surah al-Quraish by Moulana Abu Bakr Khatib 4 A Journey – Spiritually uplifting and unforgettable by Shaykh Fakhruddin Owaisi al-Madani 6 Divine Harmony by Moulana Abdul ‘Alīm Siddiqui 10 Tribute to Marhūm Haji Ebrahim Carrim 11 Ode of Hujjatul-Islam Imām Abu Hāmid Ghazāli 12 Special Ramadān Guests 14 Al-Hādil Ameen hosts: Isālw Thawāb program Inside back cover Marhoom Shaykh Abulhasan Khatib (in the green cap, to the left of Shaykh Ninowy) with members of the Masjid-ul-Quds Umrah group at the UICT Darul ‘Uloom Islamic Library Turkey Marhoom Hafiz Abulhasan Khatib flanked by his beloved wife Sara Khatib and his dear sister Sajida Haffejee in Istanbul a few days before his passing Editorial by Hafiz Mahmood Khatib (ibn Shaykh Abulhasan Khatib ibn Moulana Abu Bakr Husain Khatib Dammani) Life is a test [Q 67:2] and death, as our beloved Prophet (pbuh) intimated, is indeed an un- deniable reality. So it is, that we, members of Masjid-ul-Quds jama’ah, together with each member of the Khatib family, returned from a spiritual journey via the last seat of the Ot- toman Empire to Hijaz. One person did not return with us. We left behind my beloved father, now al-Makki, Shaykh Hafiz Abulhasan Khatib who journeyed on to our Creator. (May Allah rest his soul in peace). My father was an unassuming man, who lived selflessly, ever-respectful of the mission of our beloved Prophet Muhammad (saw), the legacy of his noble father Moulana Abu Bakr Khatib and the teachings of his spiritual mentor Moulana ‘Abdul ‘Alīm Siddiqui (may Al- lah have mercy on their souls). He perpetuated the missionary work of his noble father by keeping alive al-Hādil Ameen and, for many years, went to the remotest of towns in the country to personally deliver the annual al-Hādil Ameen Islamic Calendar. Often, in days gone by, these calendars were the only Muslim contact that people had and their sole ac- cess to Islamic literature. Dedicated to the Qur’an, reciter of Qur’an at many gatherings in his earlier life; he served as imām with his honorable father at Grey Street Jumu’ah Masjid and throughout his life was called upon to lead the salaah for many years at Sparks Road Mosque, Queensbridge Mosque, Riverside Soofi Mosque, Mallinson Road Mosque and the 45th Cutting Mosque. His was indeed a life of elegant simplicity, and those who speak of him, refer to him with great regard. May Allah Grant him the highest abode in Paradise. Saddened as we all may be at the departure of a loved one we acknowledge the fact that we live by the Grace of Allah, fully aware that only the Countenance of Allah is eternal [Qur’an 55:27] and that some day we have to leave this world and return to our Lord [Q 29:57]. 1 Husn-ul-Khātimah: A first hand account of the Shahdat-ul-Umrah of Shaykh Abulhasan Khatib al-Makki On the 28thof March 2011, we, the Masjid- As the family and the group stated to gath- ul-Quds Umrah group embarked on an er around him crying, I was still amazed at unforgettable spiritual journey to the Holy this privilege that Allah had granted him. Land. The most historical and extraordinary His sons were saying: “This is the fulfill- event of the whole trip was the most auspi- ment of our fathers wish. He had always cious and blessed death of “the father of the prayed to die in the Holy Land!” group” Shaykh Abul-Hasan Khateeb right in front of the Holy Ka’bah. While every The Strange Man other Muslim prays for a death on Friday or A strange man came and held his feet and in the holy Mosques or during Umrah, very sat there for half hour holding them. No few are actually granted such a privileged one knew who he was. I felt he was taking death by Allah (SWT). I had heard and read the spiritual energy of Shaykh Abul-Hasan. of great Awliya who were granted such aus- Another man joined us and starting prais- picious endings. During our blessed trip, I ing his death. This man remained with the had the honor of actually witnessing such a janazah for hours after that. We discovered great sight with my own eyes. later on that he was a sayyid from Libya from the descendants of Hazrat Shaykh We had put on our Ihrams from Istanbul Abdul-Qadi al-Jilani (RA). This was an airport and arrived in Makkah on Friday amazing coincidence as marhoom Maul- Morning. On the journey Shaykh Abul- ana Abul-Hasan (al-Qadiri) was an avid Hasan Saheb was enjoying listening to our lover of the Ahl al-Bayt and particularly of Na’ats and poems in yearning for the Holy Shaykh Shaykh Abdul-Qadi al-Jilani (RA), land. One Couplet I read was very much for whose soul he had just made a Khatam- liked by him. It said: Kabay pay parhi jab pe- al-Quran before the trip. The Libyan Jilani hli nazar…kya cheez hai dunya bhool gaya…... sayyid cried when he heard of that. Older “When my eyes fell on the Kabah for the men were also looking at the body in Ihram first time, I forgot all about this World!” and saying: “Don’t be sad, O Sons, we wish we have this type of death!!!”. “He is Shaheed al-Umrah!” After performing the Friday prayers and Janazah Salah Asr salah in the holy Haram, we embarked Subhan-Allah! Every person we would meet on the Umrah. Shaykh Abul-Hasan per- in the Holy Land after that, would give con- formed the Umrah with everyone with a gratulations rather than condolences to the clam pace and finished at the same time we sons of the marhoom! The Jazanah Salah all did, despite his old age. Thereafter, I saw was held the next day at the Haram with him walking with his eldest son Ismail be- his blessed body lying in front of the Holy hind the Sacred Maqam Ibrahim. He looked Ka’bah! It was a lovely and peaceful scene. as if he was on his way “back”. A minute Thereafter the body was buried in the Holy later, I heard a commotion nearby and saw Soil of Makkah in the Maqbarat al-Sharai’. a crowd gathering. As I went closer, I saw him lying there, and was told that he had Another Janazah Salah was also held for passed away. The first thing I said was: him in Jeddah by the respected Sayyid Abd- Allahu Akbar Allahu Akbar! He is Shaheed al- Allah Fad’aq in his home. The group made Umrah! What a death! What a place! Allahu khatams for him in Makkah, in the hotel Akbar! and the Haram. In Medinah, Shaykh Abd- al-Aziz Mikwar got a complete khatam 2 recited for him in his Majlis and a spe- Imam Muslim narrated that the Prophet (SAW) cial Du’a was made for him. My father said about a person who died in Ihram: Mr Ahmeduddin Owaisi also organized a Khatam al-Qur’an for him in Medinah, which was attended by such notables of Medinah as al-Sayyid Muhammad al-Tayy- “Wash him with water and sidr and make his kafan in ib al-Dabbagh, al-Habib Asim bin Yahya, his two garments, and do not cover his face and head, Shaykh Fareed al-Maimani and Shaykh and do not perfume him, for he shall be resurrected Hamid Rabbani al-Siddiqi. The latter’s at- on the Day on the Day of Resurrection, making the tendance was very significant because he Talbiyah (Labbayk)” is the oldest living son of Mawlana Ab- dul-Aleem Siddiqi (RA), who was also the Can the end of anything good be anything murshid of the marhoom! Qasa’id and Bur- but good? dah were recitd by Sidi Bakheet Husain of Al-HamduliLlah! South African Muslims can be proud that one their elders was granted such an Medinah, and a lecture was delivered by honorable death, in the most Sacred place (Mak- Shaykh al-Ninowy. In al these gatherings, kah), on the most Sacred Day (Jumu’ah) and the privileged death of Shaykh Abul-Hasan in the most Sacred State (Ihram). It is narrated was extolled. that 70 prophets of Allah migrated to Makkah to die there in the Haram and are buried there Ahaadith on Unique Death (narrated by al-Tabari and al-Azraqi).
Load more

Recommended publications
  • A Sufi Reading of Jesus
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The University of Sydney: Sydney eScholarship Journals... Representations of Jesus in Islamic Mysticism: Defining the „Sufi Jesus‟ Milad Milani Created from the wine of love, Only love remains when I die. (Rumi)1 I‟ve seen a world without a trace of death, All atoms here have Jesus‟ pure breath. (Rumi)2 Introduction This article examines the limits touched by one religious tradition (Islam) in its particular approach to an important symbolic structure within another religious tradition (Christianity), examining how such a relationship on the peripheries of both these faiths can be better apprehended. At the heart of this discourse is the thematic of love. Indeed, the Qur’an and other Islamic materials do not readily yield an explicit reference to love in the way that such a notion is found within Christianity and the figure of Jesus. This is not to say that „love‟ is altogether absent from Islamic religion, since every Qur‟anic chapter, except for the ninth (surat at-tawbah), is prefaced In the Name of God; the Merciful, the Most Kind (bismillahi r-rahmani r-rahim). Love (Arabic habb; Persian Ishq), however, becomes a foremost concern of Muslim mystics, who from the ninth century onward adopted the theme to convey their experience of longing for God. Sufi references to the theme of love starts with Rabia al-Adawiyya (717-801) and expand outward from there in a powerful tradition. Although not always synonymous with the figure of Jesus, this tradition does, in due course, find a distinct compatibility with him.
    [Show full text]
  • Women's Rights in Islam Regarding Marriage and Divorce Imani Jaafar-Mohammad
    Journal of Law and Practice Volume 4 Article 3 2011 Women's Rights in Islam Regarding Marriage and Divorce Imani Jaafar-Mohammad Charlie Lehmann Follow this and additional works at: http://open.mitchellhamline.edu/lawandpractice Part of the Family Law Commons Recommended Citation Jaafar-Mohammad, Imani and Lehmann, Charlie (2011) "Women's Rights in Islam Regarding Marriage and Divorce," Journal of Law and Practice: Vol. 4, Article 3. Available at: http://open.mitchellhamline.edu/lawandpractice/vol4/iss1/3 This Article is brought to you for free and open access by the Law Reviews and Journals at Mitchell Hamline Open Access. It has been accepted for inclusion in Journal of Law and Practice by an authorized administrator of Mitchell Hamline Open Access. For more information, please contact [email protected]. © Mitchell Hamline School of Law Women's Rights in Islam Regarding Marriage and Divorce Keywords Muslim women--Legal status laws etc., Women's rights--Religious aspects--Islam, Marriage (Islamic law) This article is available in Journal of Law and Practice: http://open.mitchellhamline.edu/lawandpractice/vol4/iss1/3 Jaafar-Mohammad and Lehmann: Women's Rights in Islam Regarding Marriage and Divorce WOMEN’S RIGHTS IN ISLAM REGARDING MARRIAGE AND DIVORCE 4 Wm. Mitchell J. L. & P. 3* By: Imani Jaafar-Mohammad, Esq. and Charlie Lehmann+ I. INTRODUCTION There are many misconceptions surrounding women’s rights in Islam. The purpose of this article is to shed some light on the basic rights of women in Islam in the context of marriage and divorce. This article is only to be viewed as a basic outline of women’s rights in Islam regarding marriage and divorce.
    [Show full text]
  • Diversity and Transnational Links in Afghan Religious Education
    Independent • International • Interdisciplinary PRIO PAPER 7 gate Hausmanns Address: Visiting Norway Oslo, NO-0134 Grønland, 9229 PO Box Peace Research Institute Oslo(PRIO) Beyond Borders: Diversity and Beyond Borders: Diversity and Transnational Links in Afghan Transnational Links in Afghan Religious Education Religious Education Visiting Address: Hausmanns gate 7 7 gate Hausmanns Address: Visiting Norway Oslo, NO-0134 Grønland, 9229 PO Box Peace Research Institute Oslo(PRIO) (CSCW) War Civil of Study the for Centre Do madrasas produce terror- han government has initiated the relationship between reli- ists? Are all madrasas funda- a comprehensive reform of the gious schools across the Afg- mentalist? In the aftermath of Islamic education sector, rais- han–Pakistani border. The 9/11, madrasas have become a ing important questions about present study hopes to remedy subject of great controversy. the independence of religious that, shedding light on some institutions and the role of the of the most critical issues and The growing insurgency in government in religious af- providing some recommenda- Afghanistan – and particularly fairs. That the religious educa- tions for change in policy. the increase in suicide attacks, tion sector in Afghanistan is coupled with the recruitment in need of change is a concern The report presents an over- of Afghan religious students shared by many within the view over the madrasas sector ISBN: 978-82-7288-362-0 978-82-7288-362-0 ISBN: www.studoisju.no 7 Studio Design: from Pakistani madrasas to government and the madrasa in Afghanistan; scrutinizes the the Taliban – has brought the sector. The question is what relationship between madra- topic of religious education to change should this entail, and sas in Pakistan and Afghanis- the centre of the Afghan state- how can it best be brought tan; examines the relationship building agenda.
    [Show full text]
  • Memory, Social Authority, and Composition in Damascene Dhikr
    Memory, Social Authority, and Composition in Damascene Dhikr By Jeffrey McCullough Piatt A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Stefania Pandolfo Professor Charles Hirschkind Professor Benjamin Brinner Spring 2014 Memory, Social Authority, and Composition in Damascene Dhikr Copyright 2014 by Jeffrey McCullough Piatt Abstract Memory, Social Authority, and Composition in Damascene Dhikr by Jeffrey McCullough Piatt Doctor of Philosophy in Anthropology University of California, Berkeley Professor Stefania Pandolfo, Chair This dissertation examines the contemporary paradoxes, impasses, and new possibilities negotiated by Syrian Muslim men who practice the musical group worship of dhikr. Dhikr is group activity often associated with Sufism, and has long been an important part of Islamic practice in Syria and many other societies. Its historical tendency to rely heavily on song, movement, and affective expression within its ceremonies and discourses uniquely situate it as a site where questions are raised concerning the role music and emotion are to play in the building of ethical lives. Likewise, this dissertation takes dhikr as a site where modern transformations of society, of authority, and of norms governing the relation of religion and society are framed, and stances toward these issues worked out. Dhikr does not cleanly map onto the categories that are typically deployed to describe and study it, including the categories of mysticism, orthodoxy, and music. This research therefore also examines the way these categories, which inevitably must be discussed to understand dhikr, introduce their own particular distortions.
    [Show full text]
  • The Divan-I-Hafiz
    I CM = CM I CO ICD m THE DIVAN-I-HAFIZ. Drink wine (of love for God). For, neither by acquisition nor by choice is lover the being a (of God) ; this reached from the of creation. Me, gift heritage Ode 374, c. 5. THE DIVAN, WRITTEN IN THE FOURTEENTH CENTURY, BY Khwaja 8hamsu-tl-lMn Muhammad-i-Hafiz-i-Shlrazl otherivise 7mown as IAsanu-l-Ghaib and Tarjumanu-l-Asr&r. TRANSLATED FOR THE FIRST TIME OUT OF THE PERSIAN INTO ENGLISH PROSE, WITH CRITICAL AND EXPLANATORY REMARKS, WITH AN INTRODUCTORY PREFACE, WITH A NOTE ON SUFl.ISM, AND WITH A LIFE OF THE AUTHOR, BY LiEUT.-COL. H. WILBERFORCE CLARKE, ROYAL (late Bengal) ENGINEERS, LIFE-MEMBER OF THE ROYAL ASIATIC SOCIETY OF GREAT BRITAIN AND IRELAND; AND MEMBER OF THE ASIATIC SOCIETY OF BENGAL, 71 " AUTHOR OF "THE PERSIAN MANUAL ; FIRST TRANSLATOR (OUT OF THE PERSIAN) OF "THE BUSTXN-I-SA'Df AND OF "THE SIKANDAR NAMA.-I-NIZAMI." AUTHOR OF "NOTES ON ELEPHANTS"; OP "THE SEXTANT"; OF "LONGITUDE BY LUNAR DISTANCES"; AND OF "THE TRANSVERSE STRENGTH OF A RAILWAY-RAIL." VOL. II. 1891. All rif/ht* reserved. 9 i? M 8 1 9 CALCUTTA : GOVERNMENT OF INDIA CENTRAL PRINTING OFFICE, 8, HASTINGS STREET. THE LETTER ZAD \jP The Letter Zad. 340, (340- I. The whole world, length and breadth, Thy beauty took : Ashamed of the lovely face of earth's moon (the beloved), the (resplendent) sun became. Necessary to all creation is the beholding of Thy beauty and beauteousness, Nay, an enjoined duty to all angels is the viewing of Thy face.
    [Show full text]
  • Effects of Memorizing Quran by Heart (Hifz) on Later Academic Achievement
    Journal of Islamic Studies and Culture June 2015, Vol. 3, No. 1, pp. 58-64 ISSN: 2333-5904 (Print), 2333-5912 (Online) Copyright © The Author(s). All Rights Reserved. Published by American Research Institute for Policy Development DOI: 10.15640/jisc.v3n1a8 URL: http://dx.doi.org/10.15640/jisc.v3n1a8 Effects of Memorizing Quran by Heart (Hifz) On Later Academic Achievement Nazia Nawaz1 & Prof. Dr. Syeda Farhana Jahangir2 Abstract Current study was conducted to investigate the effects of memorizing Quran (Hifz) in relation to academic achievement and socio-cultural life of Huffaz. For the said purpose, Purposive sample of 36 Huffaz, (N=36) from different colleges and universities were approached. Results were compiled and assessed through SPSS, Content analysis technique and in percentages. The results revealed a significant difference in academic achievement of Huffaz before and after Hifz. Moreover the Content analysis showed overall positive impacts on education and socio-cultural life of Huffaz. Keywords: Hifz, Childhood education, Academic achievement Quran is the fundamental holy book of Islam encompassing 114 Surahs. Muslims have faith in the Quran as a reserve of great assistance and path for manhood with consideration of at it as the ultimate revelation of God. Memorizing Holy Quran by heart can be said as encoding, storing and retrieving the text of Quran by practicing and reciting it again and again, a process known as Hifz. Hifz involves first encoding the text of Quran by giving it attention, storing it by maintaining the encoded information and then retrieving the information from memory stores. Muslims entitle a person as Hafiz (plural Huffaz) who completely memorizes the Quran [Hafiz (Qur’an), 2009].God has given special privileges to the one who memorize the Quran in a number of ways in this world and hereafter (The rewards of memorizing Qur’an, 2006).
    [Show full text]
  • TOMBS and FOOTPRINTS: ISLAMIC SHRINES and PILGRIMAGES IN^IRAN and AFGHANISTAN Wvo't)&^F4
    TOMBS AND FOOTPRINTS: ISLAMIC SHRINES AND PILGRIMAGES IN^IRAN AND AFGHANISTAN WvO'T)&^f4 Hugh Beattie Thesis presented for the degree of M. Phil at the University of London School of Oriental and African Studies 1983 ProQuest Number: 10672952 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10672952 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 abstract:- The thesis examines the characteristic features of Islamic shrines and pilgrimages in Iran and Afghan­ istan, in doing so illustrating one aspect of the immense diversity of belief and practice to be found in the Islamic world. The origins of the shrine cults are outlined, the similarities between traditional Muslim and Christian attitudes to shrines are emphasized and the functions of the shrine and the mosque are contrasted. Iranian and Afghan shrines are classified, firstly in terms of the objects which form their principal attrac­ tions and the saints associated with them, and secondly in terms of the distances over which they attract pilgrims. The administration and endowments of shrines are described and the relationship between shrines and secular authorities analysed.
    [Show full text]
  • Biography of Pir-O-Murshid Inayat Khan
    Biography of Pir-o-Murshid Inayat Khan Part I. Biography (1st part) Part I. Biography (2nd part) Part II. Autobiography Part III. Journal Anecdotes & Epilogue Biographical Sketches of Principal Workers Notes and Glossary (Notes are indicated by asterisk: *) Please note: This ebook does not include any of the reference materials or illustrations of the original paper edition. Biography of Pir-o-Murshid Inayat Khan Part I. Biography India in 1882 Towards the middle of the latter half of the 19th century, a desire for religious and social reform was awakening in India among Hindus and Moslims alike. Centuries earlier, Shankaracharya * had turned the tide of religious feeling towards a greater spirituality. Both Nanak *, the great Guru * of the Sikhs *, and Kabir *, the poet, had created and left in the land a living spirit of tolerance in religion and of spiritual purity. A fresh fire was given to religious life by the great sages Dadu * and Sundar *. More recently the religious association Arya Samaj * had been founded by Dayananda Saraswati *, the religious reform of Swami Narayan * had been made, Devendranath Tagore * had lighted a new flame of religion in Brahmo Samj *. Then Mirza Ghulam Hussein Qadiani [The full name is Mirza Ghulam Hussein Ahmad Qadiani] had set on foot the Ahmadia Movement *, the Christian missionaries were endeavouring to propagate Christianity and the Theosophical Society * had established itself as The Hindu College at Benares. The dark clouds that had hung over the land in the years following the Mutiny *, were breaking. on the one hand Sir Sayyed Ahmad * was working to induce the Moslims to make the best of existing conditions, in particular by the foundation of Aligarh College * and to arouse in the Moslim youth a spirit of enterprise, energy and self-dependence and on the other hand the British Government was setting to work at reform in law, education and administration.
    [Show full text]
  • Madrasa Enhancement and Global Security
    MADRASA ENHANCEMENT AND GLOBAL SECURITY A Model for Faith–Based Engagement BY DOUGLAS JOHNSTON, AZHAR HUSSAIN, AND REBECCA CATALDI Foreword In the wake of the October 30, 2006 bombing of a madrasa in Chingai, Pakistan, enormous pressure was exerted on our indigenous Deobandi and Ahle-Hadith (Wahhabi) partners to discontinue their relationship with our Center and its effort to reform the madrasas. In response, we issued a statement that paid deference to the past accomplishments of these schools, which extend as far back as the Middle Ages when they were the unrivaled peaks of learning excellence in the world and inspired the establishment of our own university system in the West. We also stated our belief that “the madrasas should be viewed as sacrosanct institutions devoted solely to providing a morally- based education to students from all levels of Pakistani society. Just as they should not be the targets of military action by governments or other armed bodies, they should also not be misused by ‘freedom fighters’ in pursuit of political ends.” As this statement began to appear in the local Pakistan media, the pressure subsided and our partners were able to continue working with us in our joint efforts to help the madrasas regain their former footing. As a result, more than 2,000 madrasa leaders have undergone our training, and many of them are now making the kinds of adjustments to their curriculums and teaching techniques that will enable students to achieve their full potential. Once this initiative is fully implemented, it will go far toward providing a brighter future for the children of Pakistan.
    [Show full text]
  • Naqshbandi Sufi, Persian Poet
    ABD AL-RAHMAN JAMI: “NAQSHBANDI SUFI, PERSIAN POET A Dissertation Presented in Partial Fulfillment of the Requirement for The Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Farah Fatima Golparvaran Shadchehr, M.A. The Ohio State University 2008 Approved by Professor Stephen Dale, Advisor Professor Dick Davis Professor Joseph Zeidan ____________________ Advisor Graduate Program in History Copyright by Farah Shadchehr 2008 ABSTRACT The era of the Timurids, the dynasty that ruled Transoxiana, Iran, and Afghanistan from 1370 to 1506 had a profound cultural and artistic impact on the history of Central Asia, the Ottoman Empire, and Mughal India in the early modern era. While Timurid fine art such as miniature painting has been extensively studied, the literary production of the era has not been fully explored. Abd al-Rahman Jami (817/1414- 898/1492), the most renowned poet of the Timurids, is among those Timurid poets who have not been methodically studied in Iran and the West. Although, Jami was recognized by his contemporaries as a major authority in several disciplines, such as science, philosophy, astronomy, music, art, and most important of all poetry, he has yet not been entirely acknowledged in the post Timurid era. This dissertation highlights the significant contribution of Jami, the great poet and Sufi thinker of the fifteenth century, who is regarded as the last great classical poet of Persian literature. It discusses his influence on Persian literature, his central role in the Naqshbandi Order, and his input in clarifying Ibn Arabi's thought. Jami spent most of his life in Herat, the main center for artistic ability and aptitude in the fifteenth century; the city where Jami grew up, studied, flourished and produced a variety of prose and poetry.
    [Show full text]
  • A Sufi View on the Divan of Hafiz in Ottoman Era: Mehmed Vehbi Konevi’S Commentary on the Divan of Hafiz* Osman Sacid ARI**
    Türkiye Araştırmaları Literatür Dergisi, Cilt 15, Sayı 30, 2017, 261-284 A Sufi View on the Divan of Hafiz in Ottoman Era: Mehmed Vehbi Konevi’s Commentary on the Divan of Hafiz* Osman Sacid ARI** Introduction: The Views with regards to the Connection between the Divan of Hafiz and Sufism It is necessary to make a critique of the attitude of Hafiz towards religion and Sufism and the religious/mystical aspect of the Divan of Hafiz in a study, which addresses Hafiz and his Divan from the viewpoint of Sufism. There is quite little information with regards to the daily life of Hafiz in the biographical texts. This led us to attempt to make sense of this issue through the Persian tradition of poetry and the content of the poems in Divan. The insufficient amount of information forced both the authors in the fields of history and collection of biographies and also the modern researchers to come up with fictions, which are based on the content of the poems in the Divan. In this regard, the ways in which the poems of Hafiz were perceived revealed a magnificent literary accumulation, not only in terms of their content but also, from a historical perspective. The attitudes, which run afoul of each other, attempted to embrace him, and this embracement caused this accumulation to be strikingly revived in intellectual terms.1 Indeed, * This article is prepared on the basis of the relevant sections of our PhD thesis. See, Osman Sacid Arı, “Mehmed Vehbi Konevi’nin Hafız Divanı Şerhi’nde Tasavvufi Unsurlar”, PhD Thesis, İstanbul Üniversitesi SBE, İstanbul, 2016.
    [Show full text]
  • El Rol Y La Formación De Los Marabouts En Senegal
    ISSN: 0213-0610, pp. 43-60 EL ROL Y LA FORMACIÓN DE LOS MARABOUTS EN SENEGAL Núria Llevot Calvet Universitat de Lleida Fecha de aceptación: 15 de julio de 2010 RESUMEN Este artículo es fruto de una estancia de investigación en Senegal, realizada en marzo de 2009, en la que se analizó, desde una perspectiva cualitativa y mediante 10 entrevistas en profundidad, la figura del marabout como líder religioso y, a la vez, como maestro y profesor de la escuela coránica. Son personas que gozan de gran prestigio social; pueden ser hombres y mujeres a los que se atribuyen poderes espi- rituales y a los que, normalmente, los jóvenes les piden la bendición antes de emigrar a Europa. Presentaremos, pues, los principales resultados del trabajo diferenciando entre los llamados verdaderos y falsos marabouts, la emigración en Senegal y el rol y la formación de éstos como maestros y profesores, para concluir con algunas refle- xiones abiertas al respecto. Palabras clave: marabout, madrasa, tâlibé, profesor. ABSTRACT This article is a result of an investigation stay which took place in Senegal, during March 2009. It was analyzed from a qualitative perspective and through ten in-depth interviews, the marabout figure as religious leader and also as teacher of primary and secondary Koranic school. Marabout people enjoy of social prestige, they can be men and women to which are attributed spiritual power and which youth people ask for blessing before migrating to Europe. Main results of that investigation are presented, differing between real and false marabouts, migration in Senegal and the role taking and formation of them as teachers, to conclude with some comments about the subject.
    [Show full text]