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Books and Documents

Books and Documents

He is a young man, but dislikes the idea that his mother wants to go to the movies. She chimes in that she's a human with needs, that when she was younger, she was locked away and now, finally, she'd like to live. His avowal is straightforward; it's sinful for women to watch films, as they are easily persuaded. Their duty is merely to raise children and look after the husband. To him, that is what Islam asks of them and that is what Allah asks also….

 

"Sufis and Scholars of the Sea" is an important text which synthesizes chronological and historic graphical range into its compact frame. The work researches the directly relevant histories of Hadhramawt, Oman and East Africa during 1860 – 1925 through the life of one of the most influential Hadhrami East African scholar of that period Ahmed B. Sumayt.

 
LAW Student Unveils Life in Iran
Susan Seligson
LAW Student Unveils Life in Iran
Susan Seligson

Something that really surprised me during my 2008 visit was how Americanized life in Iran is. Part of the reason I decided to write this book was to bring to light for Western audiences that Iranians are in fact pro-Western. They’re not as fundamentalist as certain Arabic countries, and they are actually very much in love with the pop culture that America, and to some extent Canada, oozes. If Americans were to go to an Iranian’s house, they would realize it is not that different from someone’s house in the United States or Canada.

Amir Khusrow, at times without sufficient grounds for the same, is traditionally considered to be the founder of qawwalı, wedding songs (having an obvious folk origin) and lyrical poetry in Hindustani (Urdu). The invention of sitar and musical style khayal is also attributed to him.

 

It is obvious that Western literature and cinema, talking of the secrets and horrors of Indian tombs, could have implied anything but a Muslim mazr or dargah, which have nothing sinister in their atmosphere. The spectrum of emotions accompanying ziyarat and ‘urs fluctuates between reverential tender emotions and orgiastic uproar, but in any case there is no place in it for terror and crime.

 

The post of Shaikh ul-Islam in the Delhi Sultanate was not permanent, as was, let us say, the post of șadr as-șudr, supervising wqaf property and charity. The title Shaikh ul-Islam was honorary, but carried with it a handsome salary and landed estates. Many Sufis used this title in respect of outstanding members of their fraternity. Thus, in Chishtiyya hagiography Qutbuddin Bakhtiyar Kaki and Baba Farid are called Shaikh ul-Islm.

 

[Note for TomDispatch Readers: There have been approximately 30,000 books published on the Vietnam War -- and then there’s Nick Turse’s new book, Kill Anything that Moves: The Real American War in Vietnam. No one has ever described the American killing machine in that country the way he has; nor, as he did, tracked down Americans charged with war crimes by the U.S. military in that era, nor tramped through distant rural Vietnam to hear what it felt to be on the other side of massacres or experience the American-imposed “system of suffering” in those years.  A decade in the making, it is a book that should reshape in fundamental ways how we remember the Vietnam War. 

Seymour Hersh, the reporter who broke the My Lai massacre story, calls it a “painful and important book,” a reminder of why “war should always be a last resort.  We failed, as Turse makes clear, to deal after the Vietnam War with the murders that took place, and today -- four decades later -- the lessons have yet to be learned.  We still prefer kicking down doors to talking.”  Vietnam veteran Andrew Bacevich says that, with its publication, “the claim that My Lai was a one-off event becomes utterly unsustainable.” 

 

Lived religion hardly corresponds to the seemingly convenient textbook definitions of it. Such definitions seek to homogenize amazingly diverse forms of religious belief and expression and box them into neatly-definable and easily-manageable categories. But this isn’t quite how religion is understood and expressed out there in the ‘real’ world.

Why Search For Truth?- تلاشِ حق کیوں؟ حصہ16
Afaq Danish, New Age Islam
Why Search For Truth?- تلاشِ حق کیوں؟ حصہ16
Afaq Danish, New Age Islam آفاق دانش

عقیدے ہمیں اپنے والدین اور سماج سے ورثہ کے طور پر ملتے ہیں اور یقین خود ہمارے مشاہدے اور مطالعہ کی دین ہوتا ہے۔ بعض کو تجربات سے پختگی ملتی ہے اور تجربات کے منفی نتائج بعض کو مٹا دیتے ہیں، اس کی جگہ علم لے لیتا ہے۔ عقائد میں ایسا نہیں ہوتا۔ بُرے عقائد کا بدل صرف اچھے عقائد ہی ہوسکتے ہیں، علم کبھی اس کا بدل نہیں ہوسکتا۔

 

The religion that Singh concocts and offers for our consideration has no room for the concept of a creator God (which, Singh wrongly contends, is the basis of all religions). Singh argues that notwithstanding claims to the contrary, we can never be sure if God, as the religionists imagine ‘Him’, is indeed a reality, and if the cosmos does, in fact, have a creator. Nor do we know what, if anything, happens to us after our deaths.

Although many modern researchers tend to perceive the predominant influence of the Indian substratum in the practice of Hyderis and other deviant groups, Ibn Battuta saw in it a similarity with the rituals of the Rifa‘iyya dervishes active in Egypt, Iraq and Syria, in the region between Basra and Wasit, i.e. in the cradle of the Arab Sufism.

 
Why Search For Truth?- تلاشِ حق کیوں؟ حصہ15
Afaq Danish, New Age Islam
Why Search For Truth?- تلاشِ حق کیوں؟ حصہ15
Afaq Danish, New Age Islam آفاق دانش

اسلامی ریاست میں ہر غیر مسلم دوسرے درجہ کا شہری ہوتا ہے۔ اس لیے کہ اسلام اپنی بالادستی کا علم ہی بلند رکھنے کا سبق دیتا ہے۔ اس کے نزدیک تمام انسان برابر نہیں ہیں۔ خدا ہی خالق خیر و شر ہے اور اسی نے افضل و ابتر لوگ بنا دیے ہیں۔ اس عقیدہ کی روشنی میں جو بھی مسلمان ہے وہ دنیا کے تمام لوگوں میں سب سے بہتر آدمی قرار پاتا ہے اور پھر ’خیر امت‘ کے احاطہ میں داخل ہوکر وہ چاہے خلیفہ عمر بن عبد العزیز ہوجائے چاہے حجاج بن یوسف یا اسامہ بن لادن ہوجائے اس کو آزادی مل جاتی ہے کہ کلمہ گو ہوکر وہ جو چاہے کرے اسے کوئی اسلام دشمن نہیں کہہ سکتا

 

The term qalandar was historically applied to various categories of mystics. Up to the fourteenth century it was synonymous with the concept of dervish and denoted a wandering mystic-ascetic, who did not have personal property or a definite place of residence. In early mystic poetry qalandar is a wanderer who has renounced everything temporal and is absorbed only in love for God.

 

The cult of the Ghazı, and consequently of warrior saints, was particularly developed in medieval Bengal, the Islamization of which took place in several stages. Jalaluddin Tabrizi, who had started proselytizing amongst the Bengalis, was not averse to methods involving force. His mission was continued by Shah Jalal (died in 1347), the saint who is credited with the conversion of the inhabitants of East Bengal, and whose tomb in Sylhet (Bangladesh) even up to the present day is a place of pilgrimage.

 
Why Search For Truth?- تلاشِ حق کیوں؟ حصہ 14
Afaq Danish, New Age Islam
Why Search For Truth?- تلاشِ حق کیوں؟ حصہ 14
Afaq Danish, New Age Islam آفاق دانش

عالم تخلیق میں اجسام کی تشکیل سے پہلے ان کی فطرت کا تعین کیا جانا لازمی ہوتا ہے۔ لیکن روح کے جسم میں داخل ہونے سے پہلے ان کی حس اور ان کے جذبات کا تعین ممکن نہیں ہوتا۔ اس لیے کہ جسم کو کس ماحول کے لیے پیدا کیا جانا ہے یہ بھی اس کے خلق کیے جانے سے پہلے متعین کرنا ہوتا ہے۔ پھر اس ماحول کے تقاضے کی مناسبت سے اسے جذبات اور احساسات کی صلاحیتیں ودیعت کی جاتی ہیں۔ آرام اور تکلیف کی برداشت کا تعین بھی کیا جاتا ہے۔ ان کی بھی درجہ بندی کی جاتی ہے تاکہ جسم اپنے اجزا ترکیبی کی خوبیوں کے حدود میں تکلیف اور آرام کا احساس کرسکے۔

 
Book Review: Religion for Atheists
Book Review: Religion for Atheists
Yoginder Sikand, New Age Islam

Religions have been the driving force behind the creation of immensely rich art and architectural treasures, these being material expressions of deep-rooted emotions that they seek to evoke—compassion, love, suffering, the desire for ultimate release and so on. Religious icons and paintings have been carefully designed to trigger powerful emotional states. In contrast, ‘modern’ art seems insipid and lacks the same sort of capacity to stir the higher emotions, de Botton contends.

By birth Shah Madar was a Jew. Madariyya’s legend insists that he adopted Islam in Najaf and took initiation from the Shi‘a twelfth ‘hidden’ Imam, Muhammad bin al-Hasan. Considerably more probable seems to be the version of Mir’t-i Madarı, according to which the saint adopted Islam in Mecca under the influence of his meeting with the well-known Sufi Ashraf Jahangir Simnani (who died in 1415).

After the battle of Sylhet a part of the territory of East Bengal submitted to Shah Jalal. He granted large landed estates to his associates, who took up residence there and settled down to life as married men. Shah Jalal himself remained celibate and earned the nickname Shah Mujarrad (Shah Bachelor). The threat of the Mongol conquests forced him to leave the place which they had occupied for so long.

 

Muslim zealots have for a long time now been deluding themselves of establishing a global Caliphate. A Taliban “commander” in Pakistan was recently quoted as saying that his outfit would wage jihad until "the Caliphate is established across the world." This is not surprising because in his 2005 book Al-Zarqawi — al-Qaeda's Second Generation Jordanian journalist Fouad Hussein revealed that Al Qaeda had plans to declare a Caliphate by 2016 and impose it by 2020.

 

One day a disciple brought a letter, and gave it to Shaykh Sadrad-din (his son and successor), saying: ‘A man gave me this letter and said, “Take it to Shaykh Bahaud-din Zakariya”.’ Shaykh Sadr ad-din, when he read the address on the letter, turned pale. He went and gave that letter to Shaykh Baha ad-din Zakariya. The Shaykh, on reading the letter, turned aside and uttered loud cries. That night Shaykh Baha ad-din Zakariya - may God have mercy upon him – died. (Amir Hasan 1992: 328)

 
Why Search For Truth?- تلاشِ حق کیوں؟ حصہ 13
Afaq Danish, New Age Islam
Why Search For Truth?- تلاشِ حق کیوں؟ حصہ 13
Afaq Danish, New Age Islam آفاق دانش

انسانی وجود کی گہرائی سے جو آواز اٹھتی رہتی ہے اس کا تقاضہ بس یہ ہوتا ہے کہ وہ اپنے وجود کی ساری محنت خود کو وجود مطلق سے قریب کرنے میں صرف کرے۔ اور اسی سے ہم آہنگ کرے۔ اس کوشش میں آزار اور مشکلات گرچہ بہت ہیں لیکن مقصد کے حصول کی ہر منزل پر ایک لازوال بے مثال مسرت کی تحصیل بھی پوشیدہ ہے۔ یہی مسرت اگلی منزل کی طرف بڑھنے کا حوصلہ بہم پہنچائی ہے۔

 

The way to Suhrawardiyya khanqah in Multan was barred to non-Muslims and philanthropy of the order did not extend to them. At the same time there is convincing hagiographic evidence about the missionary activity of Jalaluddin Tabrizi, that he converted Bengalis into Islam by force; in particular, with the assistance of the soldiers of Iltutmish he pulled down a Hindu temple in Devatalla (later named Tabrizabad in honour of the saint) and erected a khanqah at its place.

 
Why Search For Truth?- تلاشِ حق کیوں؟ حصہ12
Afaq Danish, New Age Islam
Why Search For Truth?- تلاشِ حق کیوں؟ حصہ12
Afaq Danish, New Age Islam آفاق دانش

ہر خراب، بدنما، بدشکل، بدرو اور بدبو والی چیز سے انسانی روح کو اذیت محسوس ہوتی ہے۔ اس کا وجود اسے صدمہ پہنچاتا رہتا ہے۔ اس لیے وہ یا تو خود اس سے دور ہونے کی کوشش کرتا ہے یا اسے ہی دور کردینا چاہتا ہے۔ اگر ان دو صورتوں میں سے کوئی اس کے اختیار سے باہر ہے تو ذہنی انتشار کا شکار ہوکر بیمار ہو جاتا ہے۔ عموماً ایسے لوگ تعمیری کام کرنے کی صلاحیت کھو دیتے ہیں۔ ہسپتالوں میں جہاں مریض رکھے جاتے ہیں وہاں کے ماحول کو سبھی کے لیے نہایت خوشگوار بنائے رکھنے کی کوشش جاری رہتی ہے۔ اس سے مریضوں کے جلد صحت یاب ہونے کے امکانات کو تقویت پہنچتی ہے۔

 

The Wahdat al-Wujud of Ibn al-‘Arabi was introduced to India through the Suhrawardi, ‘Iraqi, however, by this time had not yet penetrated deeply into Chishti or Suhrawardi ideology. Until the mid-fourteenth century mystic ideas had been cast in the mould of the ‘Awarifu’l-Ma‘arif and other earlier sufi classics. The mystic spiritual experience of life with God rested entirely on love, which was opposed to both the philosopher’s reason and the jurist’s wrangling.

 

Surely, I am convinced, the story of every single human being, no matter how insignificant he or she may be considered by others to be, is worth listening to. Everyone’s life is, at a fundamental level, really quite the same: being a quest for meaning and purpose and a series of experiences that oscillate between pain and pleasure. Learning about how others have sought to supply their life with meaning and have dealt with the pain and pleasure that have come their way can help in making one’s own life more meaningful—or, to put it differently, somewhat less meaningless.

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    ( By Huzaifa )
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    ( By mohammed yunus )
  • Na kitabon se Na Waahzon se Na zar se paida deen hota hai buzurgon ki nazar se paida
    ( By learner )
  • Let this article be weak. Can you write more powerful article in refutation of JeM?...
    ( By Zaid Raza )
  • The article is weak because it has several serious errors such as: 1. It says:“fighting even in self-defence was forbidden in Makkah ....
    ( By Naseer Ahmed )
  • the whole day they sit in their sermons of radicalisaiton and then the people like you come out to ask that how to deradicalise.
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  • @Learner, Watanparasti means worship of country and watanmuhabbat means love to the country....
    ( By Ghulam Ghaus Siddiqi غلام غوث الصديقي )
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    ( By Naseer Ahmed )
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    ( By Ghulam Mohiyuddin )
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    ( By Naseer Ahmed )
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  • Since Naseer sb.'s diagnosis is wrong, his prescription too is wrong.
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