DOCSLIB.ORG

Ftyk Vksad Esa Flfkr Etkj@Edcjk@Njxkgksa Dh Lwph%&

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ftyk Vksad Esa Flfkr Etkj@Edcjk@Njxkgksa Dh Lwph%& ftyk Vksad esa fLFkr etkj@edcjk@njxkgksa dh lwph%& Sr No Property Name Location Area 1 Mazar Bala Syed Sahib qila Aligarh (CT)Uniara Tonk N.A.Sq. Metre 2 Mazar Bhai Khan Aligarh (CT)Uniara Tonk N.A.Sq. Feet 3 Mazar Asadullah Peer Aligarh (CT)Uniara Tonk N.A.Sq. Feet 4 Mazaar Khirki Darwaza Aligarh (CT)Uniara Tonk N.A.Sq. Feet 5 Mazar Allahdia Peer Sahib Aligarh (CT)Uniara Tonk N.A.Sq. Feet 6 Mazar Dadaji Sahib KhatoliUniara Tonk N.A.Sq. Metre 7 Dargah Uniara (Rural)Uniara Tonk N.A.Hectare 8 Mazar Peer Gulam Shah Uniara (Rural)Uniara Tonk N.A.Sq. Feet 9 Mazar Mohd. Peer Sahib Uniara (Rural)Uniara Tonk N.A.Sq. Feet 10 Mazar Islamia Uniara (Rural)Uniara Tonk 38.250000 Sq. Yard 11 Dargah Pukhta Hazi Peer Sahib BanethaUniara Tonk N.A.Sq. Feet 12 Mazar BanethaUniara Tonk N.A.Sq. Feet 13 Mazar KunderUniara Tonk N.A.Hectare 14 Mazar SoothraUniara Tonk N.A.Hectare 15 Dargah KakodUniara Tonk 2.000000 Biswa 16 Mazar KakodUniara Tonk 1.000000 Bigha 17 Mazar KakodUniara Tonk 1.000000 Bigha 18 Maqbara Peer Sahib Banjari BinjariUniara Tonk N.A.Hectare 19 Mazar Mohammad GarhUniara Tonk N.A.Hectare 20 Mazaar Pahari GharDeoli Tonk N.A.Sq. Feet 21 Mazar DooniDeoli Tonk N.A.Sq. Feet 22 Dargah Peer NasirdaDeoli Tonk N.A.Hectare 23 Dargah Kalu Peer RajmahalDeoli Tonk 67.350000 Bigha 24 Mazar Peer Ji SendiyawasDeoli Tonk N.A.Hectare 25 Hindu Mazar Deoli (M)DeoliTonk N.A.Hectare 26 Dargah DeoliDeoli Tonk N.A.Hectare 27 Mazar (Dargah) DeoliDeoli Tonk N.A.Hectare 28 Dargah 937, 938, 939, PanwarDeoli Tonk 1.250000 Bigha 29 Mazar Peer Ji SendiyawasDeoli Tonk N.A.Hectare 30 Dargah Nasurullah Shah Sahib Niwai (Rural)Niwai Tonk N.A.Hectare 31 Dargah 4018, 4019, JhilaiNiwai Tonk 6.250000 Bigha 32 Mazar 4017 JhilaiNiwai Tonk 1.900000 Bigha 33 Dargah Peer Ji 107, 108, 109, 110, 138, 139, 142, 143, SirasNiwai Tonk 10.850000 Bigha 34 Dargah Khaki Shah Peer MaharajpuraNiwai Tonk N.A.Hectare 35 Mazar 1, Malpura (Rural)Malpura Tonk N.A.Hectare 36 Mazar 1 Malpura (Rural)Malpura Tonk N.A.Sq. Yard 37 Mazar 2 Malpura (Rural)Malpura Tonk N.A.Sq. Yard 38 Mazar 3 Malpura (Rural)Malpura Tonk N.A.Sq. Yard 39 Mazar Todaraisingh (Rural)Todaraisingh Tonk 125N.A.Sq. Feet 40 Mazar Malpura (Rural)Malpura Tonk N.A.Hectare 41 Mazar Phool Peer Malpura (Rural)Malpura Tonk 80N.A.Sq. Feet 42 Mazar Phool Peer Malpura (Rural)Malpura Tonk 1.000000 Bigha 43 Mazar Mola Sb. Malpura (Rural)Malpura Tonk 16.000000 Bigha 44 Mazar Malpura (Rural)Malpura Tonk N.A.Hectare 45 Mazar Malpura (Rural)Malpura Tonk 5.000000 Bigha 46 Mazar Pukhta Malpura (Rural)Malpura Tonk N.A.Sq. Yard 47 Mazar1 Malpura (Rural)Malpura Tonk N.A.Sq. Yard 48 Mazar 2 Malpura (Rural)Malpura Tonk N.A.Sq. Yard 49 Mazar 1 Malpura (Rural)Malpura Tonk N.A.Sq. Yard 50 Mazar 2 Malpura (Rural)Malpura Tonk N.A.Sq. Yard 51 Mazar Sayed Inayat Ali Shah PachewarMalpura Tonk 64.500000 Bigha 52 Mazar 1 1438 KantoliMalpura Tonk N.A.Sq. Yard 53 Mazar 2 1446 KantoliMalpura Tonk N.A.Sq. Yard 54 Mazar 3 1129 KantoliMalpura Tonk N.A.Sq. Yard 55 Mazar Peer Ji Reedlya BujurgMalpura Tonk N.A.Hectare 56 Sthan Kalu Peer 2428 ParliMalpura Tonk 7.450000 Bigha 57 Gol Mazar Todaraisingh (Rural)Todaraisingh Tonk N.A.Sq. Feet 58 Dargah Adam dewan Sahib Todaraisingh (Rural)Todaraisingh Tonk N.A.Sq. Feet 59 Mazar Takhaji Todaraisingh (Rural)Todaraisingh Tonk N.A.Sq. Feet 60 Mazaar 261, 268, 269, 267 KankalwarTodaraisingh Tonk 4.600000 Bigha 61 Mazaar 14 OjhapuraTodaraisingh Tonk 13.000000 Biswa 62 Mazaar Peer Ji 31, 32 BassiTodaraisingh Tonk 5.000000 Bigha 63 Mazar Tonk (M Cl)TonkTonk N.A.Hectare 64 Mazar Tonk (M Cl)TonkTonk N.A.Hectare 65 Mazar Pukhta Kh. No. 1193Tonk (M Cl)TonkTonk 2.000000 Biswa Mazarat Molvi Roohi Sb., 66 Kh. No. 810Tonk (M Cl)TonkTonk 82.050000 Bigha Khan Sb., Ishaq Khan Sb. 67 Mazarat 1072Tonk (M Cl)TonkTonk 1.000000 Biswa 68 Mazarat Tonk (M Cl)TonkTonk N.A.Hectare 69 Mazaar Tonk (M Cl)TonkTonk N.A.Sq. Feet 70 Mazar 1 Tonk (M Cl)TonkTonk N.A.Sq. Feet 71 Mazar 2 Tonk (M Cl)TonkTonk N.A.Sq. Feet 72 Mazarat Tonk (M Cl)TonkTonk N.A.Sq. Feet 73 Mazar Darya Shah Sahib Tonk (M Cl)TonkTonk N.A.Sq. Feet 74 Mazar Habibullah Shah Tonk (M Cl)TonkTonk 7.000000 Biswa 75 Mazar Tonk (M Cl)TonkTonk N.A.Sq. Feet 76 Dargah Melana Mansoor Sb. Kh no. 5116Tonk (M Cl)TonkTonk 1N.A.Biswa 77 Mazaar Tonk (M Cl)TonkTonk N.A.Sq. Yard 78 Mazaar Khasra no. 5123Tonk (M Cl)TonkTonk 1.000000 Biswa 79 Mazaar Pukhta Kh no.5117Tonk (M Cl)TonkTonk 1.000000 Biswa 80 Mazar Tonk (M Cl)TonkTonk N.A.Hectare Mazar Masjid Qalandari 81 7Tonk (M Cl)TonkTonk N.A.Hectare Pukhta 82 Mazar Pukhta 7Tonk (M Cl)TonkTonk N.A.Sq. Feet 83 Yokdara Gadarwala 7Tonk (M Cl)TonkTonk N.A.Sq. Feet 84 Mazar Pukhta 7Tonk (M Cl)TonkTonk N.A.Sq. Feet 85 Mazar Pukhta Shafakhana 7Tonk (M Cl)TonkTonk N.A.Sq. Feet 86 Mazar Pukhta 7Tonk (M Cl)TonkTonk N.A.Sq. Feet 87 Mazar Pukhta 7Tonk (M Cl)TonkTonk N.A.Sq. Feet 88 Mazar Pukhta 7Tonk (M Cl)TonkTonk N.A.Sq. Feet 89 Mazar 7Tonk (M Cl)TonkTonk N.A.Sq. Feet 90 Mazar Pukhta 7Tonk (M Cl)TonkTonk N.A.Sq. Metre 91 Mazarat 1 10Tonk (M Cl)TonkTonk N.A.Sq. Yard 92 Mazarat2 10Tonk (M Cl)TonkTonk N.A.Sq. Yard 93 Mazaar Pukhta 10Kh no.50443Tonk (M Cl)TonkTonk 355.200000 Bigha 94 Mazar 12Tonk (M Cl)TonkTonk N.A.Sq. Feet 95 Mazarat Pukhta 13Tonk (M Cl)TonkTonk 355.200000 Bigha 96 Mazaar Pukhta 13Tonk (M Cl)TonkTonk 1.000000 Biswa 97 Mazarat 13Tonk (M Cl)TonkTonk 1.000000 Biswa 98 Mazar Pukhta ParanaTonk Tonk N.A.Sq. Feet 99 Jaidad Gulab Shah Peer 356-357-358-396-16/1064 ChirojTonk Tonk 24.000000 Bigha 100 Mazar Pukhta 483 DhoondiyaPeeplu Tonk 1.000000 Biswa 101 Mazar 1 662 PeepluPeeplu Tonk 2.650000 Bigha 102 Mazar 2 PeepluPeeplu Tonk N.A.Sq. Feet 103 Mazar 3 PeepluPeeplu Tonk N.A.Sq. Metre 104 Mazar 4 PeepluPeeplu Tonk N.A.Sq. Feet 105 Mazar 5 PeepluPeeplu Tonk N.A.Sq. Feet 106 Mazar 487/2 NanerPeeplu Tonk 1.000000 Biswa 107 Mazar Kaliya Sahab 113 DodwariPeeplu Tonk 2.700000 Bigha 108 Mazar 718 Bor Khandi KalanPeeplu Tonk 1.000000 Biswa 109 Mazar Ghanibullah Shah ChandlaiTonk Tonk 10.600000 Bigha 110 Mazar MandawarTonk Tonk N.A.Sq. Feet 111 Mazar Purana ThaliTonk Tonk N.A.Hectare 112 Dargah Nogaza Sahib 346, 345, ShyopuriTonk Tonk 7.000000 Biswa 113 Dargah Gulab Shah Kh. No. 336Tonk (M Cl)TonkTonk 13.000000 Biswa 114 Dargah Tonk (M Cl)TonkTonk 87.100000 Bigha 115 Dargah Tonk (M Cl)TonkTonk 21.200000 Bigha 116 Waqf Mazar Umer Haidar Sb. Kh. No. 50, 51, 52, Tonk (M Cl)TonkTonk N.A.Bigha 117 Waqf Molvi Raheem Sb. Kh. No. 6509/6519,Tonk (M Cl)TonkTonk N.A.Bigha Dargah Mansoor Sb. Kh. No. 6487, 6488, 6489, 6490, 1361, 1373, 1371, 1374, 118 N.A.Bigha Agriculture Land 1375, 1376, 1377, Tonk (M Cl)TonkTonk 119 Aastana peer baba alatam shah 1059 KantoliMalpura Tonk 9.000000 Biswa 120 Panch Peer Mazaar SodaMalpura Tonk 18N.A.Sq. Feet 121 Phool Peer Dargah Malpura (Rural)Malpura Tonk 227N.A.Sq. Yard 122 Kalu Shah Peer Mazaar 2478 ParliMalpura Tonk N.A.Sq. Yard 123 Mazar Baba jhutriya ParliMalpura Tonk N.A.Sq. Yard 124 Mazar Panch Peer Baba DiggiMalpura Tonk N.A.Sq. Yard 125 Jalali Sahab Dargah Ranipura @ NayagaonTonk Tonk N.A.Sq. Yard 126 Ahata Mazarat PalriTonk Tonk 881.000000 Sq. Yard 127 Mansoori Mazar 957 MehrooTodaraisingh Tonk N.A.Sq. Yard .
Load more

Recommended publications
  • Islamic Art from the Collection, Oct. 23, 2020 - Dec
    It Comes in Many Forms: Islamic Art from the Collection, Oct. 23, 2020 - Dec. 18, 2021 This exhibition presents textiles, decorative arts, and works on paper that show the breadth of Islamic artistic production and the diversity of Muslim cultures. Throughout the world for nearly 1,400 years, Islam’s creative expressions have taken many forms—as artworks, functional objects and tools, decoration, fashion, and critique. From a medieval Persian ewer to contemporary clothing, these objects explore migration, diasporas, and exchange. What makes an object Islamic? Does the artist need to be a practicing Muslim? Is being Muslim a religious expression or a cultural one? Do makers need to be from a predominantly Muslim country? Does the subject matter need to include traditionally Islamic motifs? These objects, a majority of which have never been exhibited before, suggest the difficulty of defining arts from a transnational religious viewpoint. These exhibition labels add honorifics whenever important figures in Islam are mentioned. SWT is an acronym for subhanahu wa-ta'ala (glorious and exalted is he), a respectful phrase used after every mention of Allah (God). SAW is an acronym for salallahu alayhi wa-sallam (may the blessings and the peace of Allah be upon him), used for the Prophet Muhammad, the founder and last messenger of Islam. AS is an acronym for alayhi as-sallam (peace be upon him), and is used for all other prophets before him. Tayana Fincher Nancy Elizabeth Prophet Fellow Costume and Textiles Department RISD Museum CHECKLIST OF THE EXHIBITION Spanish Tile, 1500s Earthenware with glaze 13.5 x 14 x 2.5 cm (5 5/16 x 5 1/2 x 1 inches) Gift of Eleanor Fayerweather 57.268 Heavily chipped on its surface, this tile was made in what is now Spain after the fall of the Nasrid Kingdom of Granada (1238–1492).
    [Show full text]
  • Catergory : Turnover Upto 5 Lacs Association Verified List No: 45 Page 1 of 33
    Catergory : Turnover Upto 5 Lacs Association Verified List No: 45 S. No Office Code Proprieter Name Business Unit Name With Style Business Unit Location Tehsil Association Name Address 32298-NA- QAMARWARI ALL TRADERS ASSOCIATION 1 18076 GH NABI BHAT ELECTRONICS SHOP QAMARABAD CENTRAL SHALTENG QAMARWARI 108902-CE- HILAL AHMAD ALL TRADERS ASSOCIATION 2 18236 WANGNOO SPARE PARTS QAMARWARI CENTRAL SHALTENG QAMARWARI 30570-NA- ALL TRADERS ASSOCIATION 3 18354 JAN MOHD SHAH JAN TAILORING HOUSE QAMARWARI CENTRAL SHALTENG QAMARWARI 108919-CE- DAILY NEEDS QAMAR ABAD ALL TRADERS ASSOCIATION 4 18238 ZAHOOR AHMAD BHAT PROVISIONAL STORE QAMARWARI CENTRAL SHALTENG QAMARWARI 12710-NA- COSMETICS AND ARTS BAZAR, LAL CHOWK 5 19477 ZULFIQAR ALI PROVISIONAL STORE BATAMALOO CENTRAL SHALTENG AMIRAKADL, SRINAGAR 12696-CE- ARTS BAZAR, LAL CHOWK 6 4118 BABIK MANZOOR READYMADE GARMENTS BATAMALOO CENTRAL SHALTENG AMIRAKADL, SRINAGAR 111973-CE- BATAMALOO TRADERS 7 17652 AB AHAD SHEIKH TENT HOUSE BATAMALOO CENTRAL SHALTENG ASSOCIATION 41988-NA- BATAMALOO TRADERS 8 21079 AB QADOOS MIR ELECTRICAL SHOP BATAMALOO CENTRAL SHALTENG ASSOCIATION 111970-CE- BATAMALOO TRADERS 9 17646 ADIL AMIN PLY SUPPLIER BATAMALOO CENTRAL SHALTENG ASSOCIATION 111978-CE- BATAMALOO TRADERS 10 17657 ADIL BASHIR FOOTWEAR BATAMALOO CENTRAL SHALTENG ASSOCIATION 111964-CE- BATAMALOO TRADERS 11 17637 AJAZ AH SHAH HARDWARE B P BATAMALOO CENTRAL SHALTENG ASSOCIATION 111990-CE- BATAMALOO TRADERS 12 17675 ARSHID BILAL ELECTRICAL GOODS B P BATAMALOO CENTRAL SHALTENG ASSOCIATION 111968-CE- BATAMALOO TRADERS
    [Show full text]
  • From Church and Forum to Mosque And
    Alcantara Vol XL-2 (009).qxp_Maquetación 1 13/4/20 13:18 Página 295 AL-QAnTArA XL 2, julio-diciembre 2019 pp. 295-313 ISSn 0211-3589 https://doi.org/10.3989/alqantara.2019.009 From Church and Forum to Mosque and Sūq: The Evolution of Mediterranean Cities during the Umayyad Period De la iglesia y el foro a la mezquita y el sūq: la evolución de las ciudades mediterráneas durante el periodo omeya Michael Ehrlich Bar-Ilan University https://orcid.org/0000-0002-5912-8450 This article’s aim is to explore the interplay El objetivo de este artículo es estudiar la inte- between the Muslim occupation of cities and racción entre la ocupación musulmana de ciu- those cities’ urban development during this pe- dades y su desarrollo urbano durante este riod. How did the Muslims manage to inte- período. ¿Cómo gestionaron los musulmanes grate themselves as a new ruling class in su integración como nueva élite gobernante en functioning urban tissues with almost no de- el funcionamiento de las estructuras urbanas struction of churches and synagogues? I sug- sin destruir las iglesias y las sinagogas? Los gest that the Muslims employed a uniform, musulmanes utilizaron una política uniforme premeditated policy, whose surviving physical y predeterminada, cuya manifestación física manifestation is the proximity between sobrevive en forma de la proximidad entre churches and mosques, mostly in cities’ cen- iglesias y mezquitas, sobre todo en los centros ters. I further suggest that this proximity trans- urbanos. Además, esta proximidad transformó formed the cities’ markets from fora and los mercados de los foros y cardisnes en cardisnes into aswāq.
    [Show full text]
  • Policy Notes March 2021
    THE WASHINGTON INSTITUTE FOR NEAR EAST POLICY MARCH 2021 POLICY NOTES NO. 100 In the Service of Ideology: Iran’s Religious and Socioeconomic Activities in Syria Oula A. Alrifai “Syria is the 35th province and a strategic province for Iran...If the enemy attacks and aims to capture both Syria and Khuzestan our priority would be Syria. Because if we hold on to Syria, we would be able to retake Khuzestan; yet if Syria were lost, we would not be able to keep even Tehran.” — Mehdi Taeb, commander, Basij Resistance Force, 2013* Taeb, 2013 ran’s policy toward Syria is aimed at providing strategic depth for the Pictured are the Sayyeda Tehran regime. Since its inception in 1979, the regime has coopted local Zainab shrine in Damascus, Syrian Shia religious infrastructure while also building its own. Through youth scouts, and a pro-Iran I proxy actors from Lebanon and Iraq based mainly around the shrine of gathering, at which the banner Sayyeda Zainab on the outskirts of Damascus, the Iranian regime has reads, “Sayyed Commander Khamenei: You are the leader of the Arab world.” *Quoted in Ashfon Ostovar, Vanguard of the Imam: Religion, Politics, and Iran’s Revolutionary Guards (2016). Khuzestan, in southwestern Iran, is the site of a decades-long separatist movement. OULA A. ALRIFAI IRAN’S RELIGIOUS AND SOCIOECONOMIC ACTIVITIES IN SYRIA consolidated control over levers in various localities. against fellow Baathists in Damascus on November Beyond religious proselytization, these networks 13, 1970. At the time, Iran’s Shia clerics were in exile have provided education, healthcare, and social as Muhammad Reza Shah Pahlavi was still in control services, among other things.
    [Show full text]
  • Survey of Islamic Art in the Holy Shrine of Ghasem (As) Ureh in the Damavand City of Tehran Province
    The Turkish Online Journal of Design, Art and Communication - TOJDAC August 2016 Special Edition SURVEY OF ISLAMIC ART IN THE HOLY SHRINE OF GHASEM (AS) UREH IN THE DAMAVAND CITY OF TEHRAN PROVINCE Atieh Youzbashi Master of Visual Communication, Faculty of Art, Shahed University, Tehran, Iran [email protected] Seyed Nezam Oldin Emamifar Assistant Professor of Faculty of Art, Shahed University, Tehran, Iran [email protected] ABSTRACT Islamic art or the arts of Muslims is a part of art in Muslim society and not necessarily by Muslims. Although in some cases, this arts may not go with the ethics and rules of Islam. The impact of Islamic and regional culture in this arts is obvious. Islamic art is not an art that is only related to Islam. The “Islamic” does not only refer to the religion but also it refers to the rich culture and different types of people who live in Islamic lands. Familiarity with Islamic art in the shrines and the pictorial motifs in them leads to getting familiar with semiology. Arts used in the shrines are one of the most obvious representatives of Islamic culture and spiritual atmosphere. The way of doing the research is based upon the descriptive and analytic nature, and the way of compiling information is combined. The way of taking sample is not random (Chosen) and the way of interpreting and analyzing the information is both qualitative. Initially in this research, the basic of Islamic art are introduced and then the example of Islamic art in the shrine of Ghasem (AS) which include, wood carving, fretwork, girih tile, illumination and reticulated metal.
    [Show full text]
  • Spiritual Rituals at Sufi Shrines in Punjab: a Study of Khawaja Shams-Ud-Din Sialvi, Sial Sharif and Meher Ali Shah of Golra Sharif Vol
    Global Regional Review (GRR) URL: http://dx.doi.org/10.31703/grr.2019(IV-I).23 Spiritual Rituals at Sufi Shrines in Punjab: A Study of Khawaja Shams-Ud-Din Sialvi, Sial Sharif and Meher Ali Shah of Golra Sharif Vol. IV, No. I (Winter 2019) | Page: 209 ‒ 214 | DOI: 10.31703/grr.2019(IV-I).23 p- ISSN: 2616-955X | e-ISSN: 2663-7030 | ISSN-L: 2616-955X Abdul Qadir Mushtaq* Muhammad Shabbir† Zil-e-Huma Rafique‡ This research narrates Sufi institution’s influence on the religious, political and cultural system. The masses Abstract frequently visit Sufi shrines and perform different rituals. The shrines of Khawaja Shams-Ud-Din Sialvi of Sial Sharif and Meher Ali Shah of Golra Sharif have been taken as case study due to their religious importance. It is a common perception that people practice religion according to their cultural requirements and this paper deals rituals keeping in view cultural practices of the society. It has given new direction to the concept of “cultural dimensions of religious analysis” by Clifford Geertz who says “religion: as a cultural system” i.e. a system of symbols which synthesizes a people’s ethos and explain their words. Eaton and Gilmartin have presented same historical analysis of the shrines of Baba Farid, Taunsa Sharif and Jalalpur Sharif. This research is descriptive and analytical. Primary and secondary sources have been consulted. Key Words: Khanqah, Dargah, SajjadaNashin, Culture, Esoteric, Exoteric, Barakah, Introduction Sial Sharif is situated in Sargodha region (in the center of Sargodha- Jhang road). It is famous due to Khawaja Shams-Ud-Din Sialvi, a renowned Chishti Sufi.
    [Show full text]
  • Problems and Status of Muslim Graveyards in Delhi
    PROBLEMS AND STATUS OF MUSLIM GRAVEYARDS IN DELHI A REPORT DELHI MINORITIES COMMISSION Government of NCT of Delhi C- Block, First Floor, Vikas Bhawan, I.P. Estate New Delhi 110002 Cover photo: A scene from Batla House graveyard Study conducted for Delhi Minorities Commission By HUMAN DEVELOPMENT SOCIETY 27-O, Pocket 2, MIG Complex, Mayur Vihar, Phase 3, Delhi- 110096 Telephone: 011-22621867, 09971222966 Email: [email protected], [email protected] Website: www.hdsindia.org FOREWORD Delhi Minorities Commission is pleased to publish this study on Muslim graveyards in the NCT of Delhi. This study was commissioned by the previous Commission headed by Shri Qamar Ahmad but could not be finalised and published during its tenure. The new Commission, which took over on 20 July, 2017, found this study among the pending work. We took it up with due diligence and urgency. After going through the draft, we called a meeting with Human Development Society’s director and researcher. Now it is being published with some changes and addition of some information and data. This study is an eye-opener. It tells us that a majority of Muslim graveyards registered with Delhi Waqf Board (DWB) and other agencies has practically disappeared over the years. Both public and government agencies have occupied or encroached upon graveyards, while new land is not being earmarked for new qabristans in town-planning schemes. The study has found that the remaining space in the existing qarbristans is hardly enough for two more years. DMC will approach Govt. of NCT of Delhi and its agencies, especially Delhi Waqf Board and Delhi Development Authority, to quickly solve this grave problem before it is too late.
    [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]
  • The Marwani Musalla in Jerusalem
    Bridgewater State University Virtual Commons - Bridgewater State University Art Faculty Publications Art Department 2013 The aM rwani Musalla in Jerusalem: New Findings Beatrice St. Laurent Bridgewater State University, [email protected] Isam Awwad Virtual Commons Citation St. Laurent, Beatrice and Awwad, Isam (2013). The aM rwani Musalla in Jerusalem: New Findings. In Art Faculty Publications. Paper 8. Available at: http://vc.bridgew.edu/art_fac/8 This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. The Marwani Shortly after Caliph ‘Umar ibn al- Khattab’s (579-644, caliph 634-644) Musalla in arrival in Jerusalem in 638, he is said to Jerusalem: have constructed a rudimentary mosque 1 or prayer space south of the historical New Findings Rock now contained within the Dome of Beatrice St. Laurent the Rock (completed 691) on the former and Isam Awwad Temple Mount or Bayt al-Maqdis known popularly since Mamluk and Ottoman times as the Haram al-Sharif.2 (Fig.1) Though later textual evidence indicates that ‘Umar prayed somewhere south of the “rock” and later scholars suggest that he constructed a rudimentary prayer space on the site, there is no surviving physical evidence of that initial structure. After his appointment as Governor of Syria (bilad al-sham) by ‘Umar in 639/40, Mu‘awiya ibn Abi Sufyan (602-680, caliph Figure 1: Air view of the Haram al-Sharif from 660-680)3 either expanded upon the Mosque the north showing the eastern area of the Haram al-Sharif. Source: Matson Collection, Library of of ‘Umar or constructed an entirely new Congress.
    [Show full text]
  • Beliefs and Behaviors of Shrine Visitors of Bibi Pak Daman
    Journal of Gender and Social Issues Spring 2020, Vol. 19, Number 1 ©Fatima Jinnah Women University, Rawalpindi Beliefs and Behaviors of Shrine Visitors of Bibi Pak Daman Abstract The present study aims at focusing on what kind of beliefs are associated with the shrine visits that make them visitors believe and behave in a specific way. The shrine selected for this purpose was Bibi Pak Daman, Lahore, Pakistan. The visitors of this shrine were observed using non- participant observation method. Field notes were used to record observations and the data were analyzed using thematic analysis. Three major themes emerged out of the data. The first major theme of immortality appeared with sub-themes of belief in existence after death, belief in supernatural powers of chaste ladies and objects placed at the shrine. The second theme that emerged consisted of superstitions with the sub-themes of superstitions related to objects and miracles/mannat system. The third theme that emerged was of the beliefs in the light of the placebo effect and the sub-themes included prayer fulfillment, enhanced spirituality and problem resolution. Keywords: Bibi Pak Daman, beliefs, shrine visitors INTRODUCTION Islam has a unique role in meeting the spiritual needs of its followers through Sufism, which is defined as a system of beliefs wherein Muslims search for their spiritual knowledge in the course of direct personal experience and practice of Allah Almighty (Khan & Sajid, 2011). Sufism represents the spiritual dimension of Islam. Sufis played a major role in spreading Islam throughout the sub-continent, sometimes even more than the warriors. In early 12th century, Sufi saints connected the Hindus and Muslims with their deep devotion and love for God as the basic tenet of belief.
    [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]
  • Ethnic Minorities in Xinjiang Introduction
    A ROUTLEDGE FREEBOOK Ethnic Minorities in Xinjiang Introduction 1 - Xinjiang and the dead hand of history 2 - Language, Education, and Uyghur Identity: An Introductory Essay 3 - Xinjiang from the ?Outside-in? and the ?Inside-out' 4 - Ethnic Resurgence and State Response 5 - Xinjiang and the evolution of China?s policy on terrorism: (2009-18) 6 - Conflict in Xinjiang and its resolution 7 - Reeducation Camps READ THE LATEST ON ETHNIC MINORITIES IN XINJIANG WITH THESE KEY TITLES VISIT WWW.ROUTLEDGE.COM/ ASIANSTUDIES TO BROWSE THE FULL ASIAN STUDIES COLLECTION SAVE 20% WITH DISCOUNT CODE F003 Introduction There has been significant coverage in the media in recent years on the increase of violence towards the Xinjiang Uyghurs and other ethnic minorities in China. This Freebook explores how the Uyghur language, Uyghur culture, Xinjiang geopolitics and Chinese state response have all resulted in and affected the violence in Xinjiang in the Twenty-First Century. The first chapter, by Michael Dillon, gives a brief introduction to Uyghur history including an overview of Xinjiang and its location, Uyghur language and culture, the religious restrictions imposed over the years and various occasions of violence starting from the 1900s. The next chapter, by Joanne Smith and Xiaowei Zang, explores the language and education of the Xinjiang Uyghurs and how this had a direct impact on their identity. This chapter further defines ethnic identity and questions its relationship to social, cultural and religious practices. Chapter three, by Michael Clarke, delves into the problematic nature of geopolitics and explores how Beijing and the West's geopolitical perspectives have influenced and constrained the Uyghur domain.
    [Show full text]