DOCSLIB.ORG

Cambridge University Press 978-1-316-64981-7 — Shi'a Islam in Colonial India Justin Jones Index More Information

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Cambridge University Press 978-1-316-64981-7 — Shi'a Islam in Colonial India Justin Jones Index More Information Cambridge University Press 978-1-316-64981-7 — Shi'a Islam in Colonial India Justin Jones Index More Information Index ‘Abaqa¯t ul-Anwa¯r, 53–4, 59, 243–5, 254 Akhbar ul-Akhiyar, 155 ‘Abbas, Hazrat, 82, 108, 109, 110, 213 Akhbari Shi‘ism, 71, 231 ‘Abbas, Mirza Muhammad (mufti), 2, 35, Akhbar-i-Imamiya, Lucknow, 175 47, 244, 248, 249 akhlaq, See advice literature ‘Abd ul-‘Aziz, Shah, 52, 54, 55, 67 al-Azhar, Cairo, 24, 25 ‘Abd ul-Bari (Firangi Mahal), 176, 181, 205 ‘Ali (Imam), 7, 57, 63, 68, 78, 79, 98, ‘Abd ul-Hamid II (Ottoman Sultan), 149 112, 175, 180, 192, 194, 212, ‘Abd ul-Majeed (Firangi Mahal), 107 218, 233 ‘Abd ul-Mughni, Muhammad (Firangi ‘Ali Naqi Naqvi, Sayyid (mujtahid), 64, Mahal), 107 208–14, 216, 220, 223, 247 ‘Abd ul-Shakoor (Farooqi), 189–9, 191, ‘Ali Zaheer, Sayyid, 196, 200 206, 208, 209, 213, 218, 240 Aligarh. See also, Muhammadan ‘Abd ul-Shakoor (Kakorwi), 69–70, 89–90, Anglo-Oriental College 102, 104–5 town, 192 Abduh Mahammad, 25 Aligarh Movement, 31, 56, 69, 114, 147, Abul Hasan, Sayyid (mujtahid), 34, 35, 42, 148, 153–65, 169, 183, 184, 212, 244, 46, 248 247, 249 adab, 6, 123 All India Muslim League, 26, 117, 119, 151, advice literature, 30, 61–6 196, 199, 201 al-Afghani, Jamal al-Din, 148–9 All India Shi‘a Conference, 3, 76, 115, Afghanistan, 143 117–123, 125, 128, 130, 132, Africa 135, 137–9, 142–4, 145, 157–9, 160, Shi‘ism in, 44, 65, 248 176, 177, 180, 210, Aga Khan 247, 249 Aga Khan I Hasan ‘Ali Shah, 6 Intizamiya Committee, 143 Aga Khan III Sultan Muhammad Shah, 26 Waqf Committee, 128–31, 133, 141 Agha Haider (bar-at-law), 155, 157 All India Shi‘a Personal Law Board, 234–5 Agra, 68, 76, 110, 197, 244, 245 Allahabad, 8, 10, 12, 13, 75, 79, 80, 100, Ahl-i-Hadis movement, 21, 56, 69, 154 122, 131, 143, 157, 159, 169, Ahmad ‘Ali (maulvi), 3 178, 179, 191, 193, 196, 197, Ahmad Hindi, Sayyid (mujtahid), 135 203, 236 Ahmad Husain, Shaikh (ta’luqdar), 175 Allsop Committee (1937), 193 Ahmad Khan, Sayyid, 26, 69, 114, 139, 142, Ambala, 43 151, 153, 155, 160, 244 Ameer ‘Ali Khan, Munshi, 167 Ahmadi movement, 21, 23, 170, 190, 235, Ameer ‘Ali, Sayyid, 132, 152, 174 236, 240 Amjad ‘Ali Khan (of Amroha), 60 Ahmadnagar, 5 Amjad ‘Ali Shah (Nawab), 33, 130 Ahrars. See Majlis-i-Ahrar Amroha, 11, 60, 80, 97, 98, 122, 139, 143, al-Ahs’i, Shaikh Ahmad, 108–9, 238 158, 249 ajlaf (indigenous castes), 7, 66 dargahs in, 110 267 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-316-64981-7 — Shi'a Islam in Colonial India Justin Jones Index More Information 268 Index Amroha (cont.) Court of, 8, 10, 12, 37, 42, 50, 99, 126, imambaras in, 76–7 157, 229 madrasas in, 39, 249 mufti of, 35, 45, 248 Shi‘a-Sunni debates in, 68, 79, 90, post-annexation, 36 100. See also, Sharf-ud-din ‘Ali religious education in, 54, 55 Amrohawi, Zafar Hasan Naqvi, 39, 241 Shi‘ism in, 6, 13, 18, 41, 98, 246 Anis, Mir, 83 State of, 1, 6, 123 Anjuman ul-Irkan, 116, 179 ‘ulama of, 41, 42, 47, 109 Anjuman-i-Khuddam-i-Ka‘aba, 176, 181 Awadh Bequest, 34, 40, 133–7, 145, Anjuman-i-Mu‘in-us-Za’irin, Agra, 76 227, 247 Anjuman-i-Muhammadi, 116, 158 Azad, Abul Kalam, 199, 204 Anjuman-i-Sadr-ul-Sadoor, 45–7, 57, azadari (mourning), 92, 97, 98, 99, 60, 101, 117–9, 141, 156, 157, 245, 106, 108, 122, 125, 126, 129, 247, 249 191, 192, 215, 220, 233, 237, 238 Anjuman-i-Sadr-ul-Sadoor, Lucknow, 45 Azamgarh, 122 Anjuman-i-Tahaffuz-i-Namoos-i-Sahaba, azan, 79–80, 100, 106, 112, 246 192, 217, 218 anjumans (Shi‘a), 45, 76, 115–25, 138, 140, Bab ul-‘ilm, Nauganwan Sadat, 39 142, 144–6, 155, 176, 181, 190, 196, Bab-ul-‘ulum, Multan, 38 198, 203, 206, 209, 210, 231 Badaun, 128 post-1947, 233, 235, 236 Bahraich, 10, 128, 243 pre-1857, 115–16 Baku, Azerbaijan, 181 Aqa Hasan, Sayyid (mujtahid), 34, 45, 47, Banda Husain, Sayyid (maulvi), 154 66, 102, 106, 119–21, 123, 156–7, 161, Barabanki, 10, 15, 97, 111, 119, 197, 164, 176, 178, 181, 207, 224, 246–7 210, 243 Arabic (language), 29, 30, 33, 36, 52, 59, 60 Baragaon, Jaunpur, 10 education in, 86, 118 Bara-Wafat, 192, 194, 197, 199, 218 literature in, 60, 63, 67, 82, 85, Bareilly, 11, 33, 122, 128, 246 210, 244 Barelwi movement, 16, 21, 33, 56, 57, 68, recitation in, 85 69, 107, 219, 235 Arya Samaj, 120, 139 Barelwi, Ahmad Raza Khan, 16, 56 Asafi Masjid, Lucknow, 2, 44, 79, 80, 130, Barha, sayyids of, 11, 68, 110, 122, 124, 157, 181, 246 158, 160 Asaf-ud-daula ‘bayan’, 191 (Nawab), 131 Behra Sadat, Muzaffarnagar, 11, 68 imambara, 2, 35, 44, 126, 194–5, 246 Benares, 38, 39, 122, 175, 248 Asghar Husain (Tanzim ul-Mominin), 213 Bengal, 2, 5, 65, 117, 122, 143 ‘Ashra, 92, 103, 193 Bhagalpur, Bihar, 39 ashraf (Muslim nobility), 6–7, 12–5, 18, 30, Bharatiya Jan Sangh (BJS), 233 43, 58, 61, 62, 66, 68, 72, 77, 89, 114, Bharatiya Janata Party (BJP). See Bharatiya 125, 126, 157, 162, 172, 206, 225, 226, Jan Sangh 229, 236 Bhatwamau, ta‘luqdar of, 166 ‘Ashura, 15, 92, 95, 97, 100–2, 104, 110 bid‘a (innovation), 79 ‘associational Shi‘ism’, 116, 121, 123, 124, Bihar, 65, 118 138, 142, 144, 145 Bilgram, 141 ‘associational Shi‘ism’, 125, 227 sayyids of, 11, 196 ‘Atabat-i-‘Aliyat (in Iraq), 17–8, 20, 40, 54, town, 97 72, 134–6, 181. See also, Najaf, Bilgrami, Sayyid Husain (‘‘Imad ul-Mulk’), Karbala 154, 156 Awadh Birjis Qadar Mirza, 166 annexation of, 2–3, 17, 166 Bombay, 5, 65, 108, 118, 156, 181, 182 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-316-64981-7 — Shi'a Islam in Colonial India Justin Jones Index More Information Index 269 Britain (Muslims in), 44, 174 Delhi, 98, 212 Bulandshehr, 69, 176, 240, 250 Deoband Bulbula, Mirza Muhammad Rahim (of and other Sunni schools, 57, 218–9 Baku), 180–2 and Shi‘ism, 55, 57, 165 and the Khilafat Movement, 173 Calcutta, 43, 161, 167, 168, 174, 248 madrasa at, 16, 33, 37, 55, 107, 156 Caliphate ‘ulama of, 21, 45, 55, 56, 62, 68, 69, ecumenical interpretations of, 174 154, 187–8, 189, 194, 220, institution of, 53, 68, 212 239, 240 Ottoman, 149, 150, 172, 175, 176 Deorhi Agha Mir, Lucknow, 191, 206 in Shi‘a-Sunni polemic, 67, 178 Dewa Sharif, Barabanki, 15 call to prayer. See azan ‘Dhakko’ Shi‘ism, 237 Cantwell Smith, William, 152 duldul, 98, 100 caste, 65, 66, 117, 124, 139, 140 Census of India, 7, 13, 128 East India Company, 1, 125, 133 Central Muhammadan Association, 133 ecumenism in Islam (taqrib), 24–6, 141, charity, 31, 61, 95, 117, 119, 120–1, 136, 148, 152, 153, 164, 173, 174, 138, 142, 144, 225 183, 212 Chauk, Lucknow, 35, 99, 203, 206, 213 education, 117 Chiragh ‘Ali, 152, 169, 173 Chishtiya (Sufi order), 5, 109 Fatima (daughter of the Prophet), 62, 98, 108 Christians, 88, 141 fatwa, 21, 59, 79, 132, 149, 154, 165, groups in India, 142 168, 178 missionaries, 88, 120 fiqh, 35, 36, 37, 40, 41, 52, 54, 55, 57, 69, Shi‘a relations with, 168, 169 72, 244, 248 civil disobedience movement, 192, 194, 195, Firangi Mahal, Lucknow, 14, 37, 54, 200, 219 55, 57, 69, 95, 107, 173, 205, communalism, 23, 191, 231 207, 245 conversion (between religions), 10, 64–6, 69, Firman ‘Ali (maulvi), 59 71, 86, 89, 154, 173, 191, 192, 250 flagellation. See matam conversion (religious). See proselytization Friday prayers, 41, 80, 192, 246 cosmopolitanism (Muslim), 14, 241 funeral practice, 116 in Awadh, 14 Fyzabad, 10, 38, 87, 90, 98, 137, 197, 210 in Lucknow, 14, 15, 95, 142, 242 courtesans, 62 Gandhi, Mohandas Karamchand, 160, 178, 200, 202, 204 Dabir, Mirza Salamat ‘Ali, 83 Gaya, 100, 105 Daliganj, Lucknow, 79, 80 General Islamic Conference (1931), 150 Dar-ul-Muballighin, Lucknow, 188, 191, Ghazanfar, Sayyid ‘Ali, 119 192, 193, 203, 206, 209, 219 Ghazi ud-din Haider (Nawab), 126, 133 Dar-ul-Tarjuma, Lucknow, 60 Ghazipur, 122, 140, 174, 175 Dar-ul-Zikr, Lucknow, 46 Ghufran-i-Maab imambara, 45, 76 dargahs, Shi‘a attendance at, 109–10 Ghulam Hasnain Kintori (Maulana), 34, 56, Dariyabad, Allahabad, 10 60, 155, 244–5 dars-i-kharij, 39, 223 Ghulam ul-Saqlain, Sayyid, 119, 157 Dars-i-Nizamiya, 34, 37, 52, 54 Gokhale, Gopal Krishna, 117 Dau’di Bohra, 6 Golconda, 5 Deccan Gorakhpur, imambara of, 131–2 Shi‘ism in, 4 graveyards, 80, 114 Dehlawi, Mirza Muhammad Kamil, 53 Greco-Turkish war (1897), 175 Dehlawi, Sayyid Muhammad (Maulana), 241 Gujarat, 65 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-316-64981-7 — Shi'a Islam in Colonial India Justin Jones Index More Information 270 Index Hadi, Sayyid Muhammad, 124 imamzada, 76 hadis, 36, 37, 52–5, 57, 59, 61, 68, 69, 72, ‘Indian fund’, 34, 40, 133 82, 85, 244 Indian National Congress, 117, 155, 158, Shi‘a and Sunni differences in, 52 190, 192, 194, 196, 199, 200, 204, 220, Haider Mehdi, Sayyid (bar-at-law), 178, 233, 245 196, 202 Ministry period (1937–39), 194, 200, 204 Hali, Altaf Husain, 25 and sectarian conflict, 200–02, 233 Hamid ‘Ali Khan (bar-at-law), 119, 156 ‘Indo-Persian milieu’, 18, 20, 30 Hamid Husain, Mir (mujtahid), 42, 53–5, instructive writing.
Load more

Recommended publications
  • Fayslah Kun Munazarah the Decisive Debate: on the Deobandi and Barelwi
    Deoband aur Bareli ke Ikhtilaf wa Niza‘ pur: Fayslah Kun Munazarah The Decisive Debate: On the Deobandi and Barelwi Conflict A thorough refutation of false allegations made against the scholars of Deoband in Husam al- Haramayn Mawlana Muhammad Manzur Nu‘mani (1905-1997) Translated by MUFTI ZAMEELUR RAHMAAN PUBLISHED BY MUJLISUL ULAMA OF S.A. PO BOX 3393 PORT ELIZABETH SOUTH AFRICA Fayslah Kun Munazarah Deoband aur Bareli ke Ikhtilaf wa Niza‘ pur: Fayslah Kun Munazarah The Decisive Debate: On the Deobandi and Barelwi Conflict A thorough refutation of false allegations made against the scholars of Deoband in Husam al-Haramayn Mawlana Muhammad Manzur Nu‘mani (1905-1997) Translated by MUFTI ZAMEELUR RAHMAAN PUBLISHED BY MUJLISUL ULAMA OF S.A. PO BOX 3393 PORT ELIZABETH SOUTH AFRICA 2 Fayslah Kun Munazarah Note by the Translator Fayslah Kun Munazarah , first printed in 1933 CE, in the Urdu language, is a thorough rebuttal of the verdicts of kufr issued against four senior Ulama of the Deobandi School. The baseless, slanderous fatwa of kufr was presented in the book, Husam al- Haramayn of Molvi Ahmad Rida Khan Barelwi. Sufficient details about the book are given in the author’s introduction. Due to the paucity of information on the subject in the English language, many Muslims in the English-speaking world were easily swayed towards the fallacious view propounded in Husam al-Haramayn due to the vigour with which the fatwa is propagated by its English-speaking proponents and the gravity of the allegations made. The book translated here provides a balanced, level- headed, point-by-point critique of the fatwa, demonstrating with complete clarity the deception of the original accusations against the Deobandi elders and their innocence from the heresies ascribed to them.
    [Show full text]
  • Konsep Kedaulatan
    KONSEP KEDAULATAN MENURUT AYATULLÂH KHOMEINI DAN BARON DE MONTESQUIEU SKRIPSI DIAJUKAN KEPADA FAKULTAS SYARI’AH UNIVERSITAS ISLAM NEGRI SUNAN KALIJAGA YOGYAKARTA UNTUK MEMENUHI SEBAGIAN SYARAT-SYARAT MEMPEROLEH GELAR SARJANA STRATA SATU DALAM ILMU HUKUM ISLAM OLEH ARIFUDDIN NIM: 02361160 PEMBIMBING 1. Dr. AHMAD YANI ANSHORI 2. Drs.OCKTOBERRINSYAH. M.Ag PERBANDINGAN MAZHAB DAN HUKUM FAKULTAS SYARI’AH UNIVERSITAS ISLAM NEGERI SUNAN KALIJAGA YOGYAKARTA 2008 © 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta ABSTRAK Kedaulatan dalam kehidupan bernegara mempunyai peran yang sangat penting, karena kedaulatan merupakan simbol kekuasaan dalam sebuah negara. Berkaitan dengan kedaulatan sebuah negara adalah legitimasi bagi penguasa. Dalam wacana politik, dua hal tersebut sangat berkaitan antara satu dengan yang lainnya. Banyak tokoh yang telah menjelaskan perihal kedaulatan dalam negara melalui sistem pemerintahan, di antaranya Baron de Montesqueiu dan Ayatullâh Khomeini. Baron de Montesquieu (selanjutnya: Montesquieu) mengembangkan teori John Locke tentang pembagian kekuasaan dalam negara. Konsep yang digagas oleh Montesquieu menekankan, bahwa sistem pemerintahan harus dipisah/dibagi antara satu bagian dengan yang lain, agar tidak ada penguasa yang kejam, menindas terhadap rakyat, despotik dalam memimpin pemerintahan, karena sumber kekuasaan dalam negara berasal dari rakyat. Kemudian Montesquieu membagi kekuasaan menjadi kekuasaan Legislatif, Eksekutif dan Yudikataif. Berbeda dengan Montesquieu, Ayatullâh Khomeini (selanjutnya; Khomeini) seorang ulama Syi’ah Itsnâ’ Asy’ariyyah yang mengarsiteki langsung Wilâyah Faqîh sebagai sistem pemerintahan di Iran. Dalam sistem ini pemimpin tertinggi adalah faqih dibantu dengan tiga elemen legislatif, eksekutif (Presiden) dan yudikatif. Walaupun konsep atau gagasan Wilâyah Faqîh ini menggunakan konsep kedaulatan Tuhan, namun Khomeini tidak meninggalkan peran rakyat dalam menjalankan atau mengarahkan jalan pemerintahan, melalui pemilihan wakil di legislatif dan pemilihan presiden.
    [Show full text]
  • Marks and 4 Credits
    DHAKA UNIVERSITY AFFILIATED COLLEGES Syllabus Department of Islamic Studies One Year M.A. (Final) Course Effective from the Session: 2016-2017 to 2020-2021 1 M. A. in Islamic Studies in the colleges affiliated with the UNIVERSITY OF DHAKA is one year programme. Students are required to complete seven courses and one term paper (2 Credits) + Viva Voce (2 Credits) = 4 Credits. Each course will carry 100 marks and 4 credits. Students are required to obtain at least D grade (40 to less than 45 marks) for M.A degree. There will be one In-course test, one class attendance evaluation and a Course Final Examination at the end of the year for each course. Distribution of marks is as follows: Marks distribution for each course is as follows: 1. One In-Course Test of 15 marks: 15 marks 2. Class Attendance and Participation: 5 marks 3. Course Final Examination of 4 hours duration : 80 marks Total Marks : 100 Total Classes : 60 Total hours : 60 Total Credit Hours : 4 Explanations:- Evaluation of a courses of 100 marks: a. Each course will be taught by the Department and evaluated by one teacher from DU or affiliated colleges. Marks Distribution for each course: a. One In-course Test of 15 marks:15 Marks One test of one hour duration to be given by each course teacher at his/her convenience. b. Class Attendance and Participation: 5 Marks Each teacher will give marks out of 5. A single teacher teaching a course will give marks out of 5. c. Course Final Examination of 4 hours duration: 5x16= 80 Marks Two teachers will set questions and one teacher will evaluate the scripts.
    [Show full text]
  • Longines Turf Winner Notes- Owner, Aga Khan
    H.H. Aga Khan Born: Dec. 13, 1936, Geneva, Switzerland Family: Children, Rahim Aga Khan, Zahra Aga Khan, Aly Muhammad Aga Khan, Hussain Aga Khan Breeders’ Cup Record: 15-2-0-2 | $3,447,400 • Billionaire, philanthropist and spiritual leader, Prince Karim Aga Khan IV is also well known as an owner and breeder of Thoroughbreds. • Has two previous Breeders’ Cup winners – Lashkari (GB), captured the inaugural running of Turf (G1) in 1984 and Kalanisi (IRE) won 2000 edition of race. • This year, is targeting the $4 million Longines Turf with his good European filly Tarnawa (IRE), who was also cross-entered for the $2 million Maker’s Mark Filly & Mare Turf (G1) after earning an automatic entry via the Breeders’ Cup Challenge “Win & You’re In” series upon winning Longines Prix de l’Opera (G1) Oct. 4 at Longchamp. Perfect in three 2020 starts, the homebred also won Prix Vermeille (G1) in September. • Powerhouse on the international racing stage. Has won the Epsom Derby five times, including the record 10-length victory in 1981 by the ill-fated Shergar (GB), who was famously kidnapped and never found. In 2000, Sinndar (IRE) became the first horse to win Epsom Derby, Irish Derby (G1) and Prix de l'Arc de Triomphe (G1) the same season. In 2008, his brilliant unbeaten filly Zarkava (IRE) won the Arc and was named Europe’s Cartier Horse of the Year. • Trainers include Ireland-based Dermot Weld, Michael Halford and beginning in 2021 former Irish champion jockey Johnny Murtagh, who rode Kalanisi to his Breeders’ Cup win, and France-based Alain de Royer-Dupre, Jean-Claude Rouget, Mikel Delzangles and Francis-Henri Graffard • Almost exclusively races homebreds but is ever keen to acquire new bloodlines, evidenced by acquisition of the late Francois Dupre's stock in 1977, the late Marcel Boussac’s in 1978 and Jean-Luc Lagardere’s in 2005.
    [Show full text]
  • The Migration of Indians to Eastern Africa: a Case Study of the Ismaili Community, 1866-1966
    University of Central Florida STARS Electronic Theses and Dissertations, 2004-2019 2019 The Migration of Indians to Eastern Africa: A Case Study of the Ismaili Community, 1866-1966 Azizeddin Tejpar University of Central Florida Part of the African History Commons Find similar works at: https://stars.library.ucf.edu/etd University of Central Florida Libraries http://library.ucf.edu This Masters Thesis (Open Access) is brought to you for free and open access by STARS. It has been accepted for inclusion in Electronic Theses and Dissertations, 2004-2019 by an authorized administrator of STARS. For more information, please contact [email protected]. STARS Citation Tejpar, Azizeddin, "The Migration of Indians to Eastern Africa: A Case Study of the Ismaili Community, 1866-1966" (2019). Electronic Theses and Dissertations, 2004-2019. 6324. https://stars.library.ucf.edu/etd/6324 THE MIGRATION OF INDIANS TO EASTERN AFRICA: A CASE STUDY OF THE ISMAILI COMMUNITY, 1866-1966 by AZIZEDDIN TEJPAR B.A. Binghamton University 1971 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Department of History in the College of Arts and Humanities at the University of Central Florida Orlando, Florida Spring Term 2019 Major Professor: Yovanna Pineda © 2019 Azizeddin Tejpar ii ABSTRACT Much of the Ismaili settlement in Eastern Africa, together with several other immigrant communities of Indian origin, took place in the late nineteenth century and early twentieth centuries. This thesis argues that the primary mover of the migration were the edicts, or Farmans, of the Ismaili spiritual leader. They were instrumental in motivating Ismailis to go to East Africa.
    [Show full text]
  • Islam and the Abolition of Slavery in the Indian Ocean
    Proceedings of the 10th Annual Gilder Lehrman Center International Conference at Yale University Slavery and the Slave Trades in the Indian Ocean and Arab Worlds: Global Connections and Disconnections November 7‐8, 2008 Yale University New Haven, Connecticut Islamic Abolitionism in the Western Indian Ocean from c. 1800 William G. Clarence‐Smith, SOAS, University of London Available online at http://www.yale.edu/glc/indian‐ocean/clarence‐smith.pdf © Do not cite or circulate without the author’s permission For Bernard Lewis, ‘Islamic abolitionism’ is a contradiction in terms, for it was the West that imposed abolition on Islam, through colonial decrees or by exerting pressure on independent states.1 He stands in a long line of weighty scholarship, which stresses the uniquely Western origins of the ending slavery, and the unchallenged legality of slavery in Muslim eyes prior to the advent of modern secularism and socialism. However, there has always been a contrary approach, which recognizes that Islam developed positions hostile to the ‘peculiar institution’ from within its own traditions.2 This paper follows the latter line of thought, exploring Islamic views of slavery in the western Indian Ocean, broadly conceived as stretching from Egypt to India. Islamic abolition was particularly important in turning abolitionist laws into a lived social reality. Muslim rulers were rarely at the forefront of passing abolitionist legislation, 1 Bernard Lewis, Race and slavery in the Middle East, an historical enquiry (New York: Oxford University Press, 1990) pp. 78‐84. Clarence‐Smith 1 and, if they were, they often failed to enforce laws that were ‘for the Englishman to see.’ Legislation was merely the first step, for it proved remarkably difficult to suppress the slave trade, let alone slavery itself, in the western Indian Ocean.3 Only when the majority of Muslims, including slaves themselves, embraced the process of reform did social relations really change on the ground.
    [Show full text]
  • 100 Justin Jones and Ali Usman Qasmi, the Shi'a in Modern South
    Zaheer Abbas Ex Historia 100 Justin Jones and Ali Usman Qasmi, The Shi’a in Modern South Asia: Religion, History and Politics (Cambridge: Cambridge University Press, 2015), 218 pp., ISBN: 9781107108905, £67.00. A valuable addition to the steadily growing corpus of literature on the ‘minority’ Islamic sects of South Asia, The Shi’a in Modern South Asia is part of a recent trend to move away from the atabat-i- aliyat (the Shi’ite shrine cities of Iraq), the traditional lens employed in much existing scholarship on Shi’i Islam. One effect of this realignment led scholars to focus more closely on the sizeable Shi’i communities of South Asia, resulting in a spurt of literature from the mid-1980s.1 Employing a similar approach, the eight chapters that make up this text contribute to this widening scholarship. Of special mention are two important correctives the volume makes to existing literature: it vests equal space and import to a study of the less numerous Shi’a subdivisions of Isma’ilis and Khojas, and second, it moves beyond devotional rituals and popular religious practices to aspects which allow it to uncover both the internal and international workings of the Shi’i community of South Asia. Sajjad Rizvi’s chapter highlights the contributions the noted Shi’a mujtahid Sayyid Dildar ‘Ali Nasirabadi (1753–1820), made in lending a theological legitimacy to the rulers of Awadh. The ‘new conception of Shi‘i theology’ (p. 33) devised by Sayyid Dildar Ali promoted ‘anti-Sunnism, anti- Akhbarism, and anti-Sufism’ (p. 35) leading gradually to the emergence of an exclusivist and distinctive form of Twelver Shi’ism in the state of Awadh.
    [Show full text]
  • M. Fethullah Gülen's Understanding of Sunnah
    M. FETHULLAH GÜLEN’S UNDERSTANDING OF SUNNAH Submitted by Mustafa Erdil A thesis in total fulfilment of the requirements for the degree of Doctor of Philosophy School of Theology Faculty of Theology and Philosophy Australian Catholic University Research Services Locked Bag 4115 Fitzroy, Victoria 3065 Australia 23 JULY 2016 1 | P a g e STATEMENT OF AUTHORSHIP AND SOURCES This thesis contains no material published elsewhere or extracted in whole or in part from a thesis by which I have qualified for or been awarded another degree or diploma. No other person’s work has been used without due acknowledgement in the main text of the thesis. This thesis has not been submitted for the award of any degree or diploma in any other tertiary institution. All research procedures in the thesis received the approval of the relevant Ethics/Safety Committees (where required). Mustafa Erdil 23 JULY 2016 Signature: ABSTRACT The aim and objective of this study is to highlight the importance of and the status of hadith in Islam, as well as its relevance and reference to sunnah, the Prophetic tradition and all that this integral source of reference holds in Islam. Furthermore, hadith, in its nature, origin and historical development with its close relationship with the concept of memorisation and later recollection came about after the time of Prophet Muhammad. This study will thus explore the reasons behind the prohibition, in its initial stage, with the authorisation of recording the hadiths and its writing at another time. The private pages of hadith recordings kept by the companions will be sourced and explored as to how these pages served as prototypes for hadith compilations of later generations.
    [Show full text]
  • Copyright by Mohammad Raisur Rahman 2008
    Copyright by Mohammad Raisur Rahman 2008 The Dissertation Committee for Mohammad Raisur Rahman certifies that this is the approved version of the following dissertation: Islam, Modernity, and Educated Muslims: A History of Qasbahs in Colonial India Committee: _____________________________________ Gail Minault, Supervisor _____________________________________ Cynthia M. Talbot _____________________________________ Denise A. Spellberg _____________________________________ Michael H. Fisher _____________________________________ Syed Akbar Hyder Islam, Modernity, and Educated Muslims: A History of Qasbahs in Colonial India by Mohammad Raisur Rahman, B.A. Honors; M.A.; M.Phil. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin August 2008 Dedication This dissertation is dedicated to the fond memories of my parents, Najma Bano and Azizur Rahman, and to Kulsum Acknowledgements Many people have assisted me in the completion of this project. This work could not have taken its current shape in the absence of their contributions. I thank them all. First and foremost, I owe my greatest debt of gratitude to my advisor Gail Minault for her guidance and assistance. I am grateful for her useful comments, sharp criticisms, and invaluable suggestions on the earlier drafts, and for her constant encouragement, support, and generous time throughout my doctoral work. I must add that it was her path breaking scholarship in South Asian Islam that inspired me to come to Austin, Texas all the way from New Delhi, India. While it brought me an opportunity to work under her supervision, I benefited myself further at the prospect of working with some of the finest scholars and excellent human beings I have ever known.
    [Show full text]
  • MIDDLE EAST WATCH OVERVIEW Human Rights Developments The
    MIDDLE EAST WATCH OVERVIEW Human Rights Developments The political earthquake that shook the Middle East on September 13, when Israel and the Palestine Liberation Organization (PLO) signed an interim self-government accord, may have marked the beginning of the end of the forty-five-year-old Arab-Israeli conflict. In the medium term, it may also come to mark a parallel improvement in human rights conditionsCnot just in the Israeli-occupied territories, but in those frontline states that have long used the conflict as a pretext for violations of the fundamental rights of their own peoples. Such aspirations could, equally, prove to be mere wishful thinking: human rights per se figured little in the interstate negotiations that took place during 1993, and few officials from any party to the talks, including the United States, publicly articulated concern for human rights. Under prodding, PLO Chairman Yassir Arafat was one of those who did, after the signing; but, misgivings persisted as to whether the PLO was truly committed to a future in which respect for human rights and a pluralistic democracy would be realized. In counterpoint, there were no early signs of an Israeli reassessment of long-established abusive policies and practices in the occupied territories. Welcome though the Israel-PLO agreement was as an augury of peace, in the region as a wholeCfrom the Maghreb states of North Africa to IranCthe accord was overshadowed by a broader conflict with pervasive implications for human rights: a contest for power, ideological domination, and control over social behavior between insurgent Islamists and established regimes, themselves often of little popular legitimacy and a secular, pro-Western cast.
    [Show full text]
  • Living a Piety-Led Life Beyond Muharram: Becoming Or Being a South Asian Shia Muslim in the UK Dogra, Sufyan Abid
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Birmingham Research Portal Living a piety-led life beyond Muharram: becoming or being a South Asian Shia Muslim in the UK Dogra, Sufyan Abid DOI: 10.1007/s11562-019-00437-8 License: Creative Commons: Attribution (CC BY) Document Version Publisher's PDF, also known as Version of record Citation for published version (Harvard): Dogra, SA 2019, 'Living a piety-led life beyond Muharram: becoming or being a South Asian Shia Muslim in the UK', Contemporary Islam, pp. 1-18. https://doi.org/10.1007/s11562-019-00437-8 Link to publication on Research at Birmingham portal General rights Unless a licence is specified above, all rights (including copyright and moral rights) in this document are retained by the authors and/or the copyright holders. The express permission of the copyright holder must be obtained for any use of this material other than for purposes permitted by law. •Users may freely distribute the URL that is used to identify this publication. •Users may download and/or print one copy of the publication from the University of Birmingham research portal for the purpose of private study or non-commercial research. •User may use extracts from the document in line with the concept of ‘fair dealing’ under the Copyright, Designs and Patents Act 1988 (?) •Users may not further distribute the material nor use it for the purposes of commercial gain. Where a licence is displayed above, please note the terms and conditions of the licence govern your use of this document.
    [Show full text]
  • Development of Islamic Sciences in Kashmir
    DEVELOPMENT OF ISLAMIC SCIENCES IN KASHMIR ABSTRACT THESIS SUBMITTBD FOR THE DEGREE OF I&. "H Boctor of $i)ilo!E(op^p \\ ^ IN ISLAMIC STUDIES BY Mushtaq Ahmad Wani Under the Supervision of Dr. TAIYABA NASRIN DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 1999 ji' '.•>: ,( Ace. No.. )• ^, ''-ii-.i b n ABSTRACT Tl^e present thesis is comprised of five chapters and a conclusion. The chapters of the thesis are arranged in the following order : 1. Islam in Kashmir 2. Development of Ilm al-Tafsir in Kashmir 3. Development of Ilm al-Hadith in Kashmir 4. Development of Ilm al-Fiqh in Kashmir 5. Development of Ilm al-Tasawwufin Kashmir 6. Conclusion The first chapter is a historical survey of the Islamisation of Kashmir. It starts with the conversion of the people of Kashmir to Islamic world-view and value- system in the early 14th century A.D., at the hands of Syed Sharaf al-Din Abdur Rahman Bulbul Shah. The pioneering role of Mir Syed Ali Hamadani in converting the people of Kashmir to Islamic way of life is prominently featured in this chapter. The role of other sufis especially that of Mir Muhammad Hamadani is highlighted in this chapter as well. The role played by local sufis and Rishis in the stabilisation of Islamic way of life in Kashmir is also brought out. The leading role of Shaikh Nur al-Din Wali and Shaikh Hamza Makhdum features prominently in this regard. The historical significance of such leading lights of Kashmir as Shaikh Yaqub Sarfi, Mulla Muhammad Mohsin Fani, Mulla Kamal Kashmiri and Mulla Jamal also features in this chapter.
    [Show full text]