RECONSIDERING SUFIS- ULAMA DYNAMICS IN MEDIEVAL INDIA: A TEXTUAL ANALYSIS OF FAWAID-UL FUWAD
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Author(s):
SHAMS TABREJ
Vol - 2, Issue- 1 ,
Page(s) : 93 - 102
(2011 )
DOI : https://doi.org/10.32804/IRJMSH
Abstract
The world of medieval Islam contained in its fold various actors who deployed themselves towards welfare and maintenance of upright religious and moral conduct of Muslim community. The two important constituents were Sufis and ulama; both claimed to be championing the cause of Muslims. On the account of it, they were at variance with each other. However, none of them were monolithic entity. The article looks into the dynamism of sufi world through its ideal and praxis. The contours of relationship between ulama and Sufis have also been explored.
- K.A.Nizami ed., Politics and Society during the early Medieval Period, Collected Works of Prof Mohd. Habib, CAS, Deptt of History, AMU, PPH, 1974, p. 252.
- Amir Hasan ‘Ala Sijzi, Fawa’id al-Fuad, tr. Ziyaul hasan Faruqi, New Delhi, 1995, p. 271 (4/14)
- Ibid., p. 288 (4/21)
- Ibid., p. 79 (1/6)
- Ibid., p. 273 (4/16)
- Ibid., p. 211 (3/2)
- Ibid., p. 163 (2/18)
- Ibid., pp. 209, 402, 403 (3/2, 5/3)
- Ibid., p.88 (1/13)
- Ibid., pp. 78, 79, 83, 193, 196, 197 (1/6, 1/6, 1/8, 2/32, 2/33)
- Ibid., p. 80 (1/6)
- Ibid., p. 79 (1/6)
- Ibid., p. 145 (2/6)
- Ibid., p. 222 (3/7)
- Ibid., p. 222 (3/7)
- Ibid., p. 128 (1/34)
- Ibid., p. 105 (1/25)
- Ibid., p. 105 (1/25)
- Ibid., p. 110 (1/27)
- Pucca housing refers to dwellings that are designed to be solid and permanent. This term is applied to housing in South Asia built of substantial material such as stone, brick, cement, concrete, or timber.
- Ibid., p. 85 (1/11)
- Ibid., pp. 289-90 (4/12)
- Ibid., p. 290 (4/12)
- Ibid., pp. 293-94 (4/22)
- Ibid., p. 94 (1/17)
- Ibid., p. 185 (2/29)
- Ibid, p. 277 (4/16)
- Ibid., pp. 277-78 (4/16)
- Ibid., p. 278 (4/16)
- Ibid., p. 279 (4/16)
- Ibid., pp. 74, 399 (1/2, 5/2)
- Ibid., p. 117 (1/30)
- Ibid., pp. 73, 78, 106, 351 (1/1, 1/5, 1/25, 4/46)
- Ibid., pp 106-7, 121 (1/25, 1/32)
- Ibid., p. 167 (2/21)
- Ibid., pp. 291-92 (4/22)
- Ibid., pp. 106-7 (1/25)
- Ibid., p. 107 (1/25)
- Ibid., p. 74 (1/2)
- Ibid., p. 135 (2/2)
- Ibid., p. 74 (1/2)
- Ibid., p. 215 (3/5)
- Ibid., p. 215 (3/5)
- Ibid., p. 332 (4/38)
- Ibid., p. 139 (2/5)
- Ibid., pp. 72, 145 (1/1, 1/7)
- Ibid., pp. 278-79 (4/16)
- Ibid., p. 399 (5/2)
- Ibid., pp. 78, 173-74 (1/5, 2/23)
- Ibid., pp. 85, 265 (1/11, 4/11)
- Ibid., p. 86 (1/11)
- Ibid., p. 150 (2/8)
- Ibid., p. 413 (5/8)
- Ibid., p. 369 (4/46)
- Ibid. p. 248 (5/17). Sama (Arabic: ‘listening’) is the sufi practice of listening to music and chanting to reinforce ecstasy and induce mystical trance. The Muslim orthodox consider such practices un-Islamic, and associate it with immoral activities. The Sufis countered the argument by pointing out that the prophet, Muhammad, himself permitted the Quran to be chanted and that the azan (call for prayer) was also chanted in order to prepare for worship. Sufis maintain that melodies and rhythms prepare the soul for a deeper comprehension of the divine realities and a better appreciation of divine music. Music draws the Sufi closer to God, who is the source of beauty
- Ibid., p. 427 (5/16)
- Ibid., p. 316 (4/35)
- Ibid., p. 289 (4/21)
- Ibid., p. 361 (4/51)
- Ibid., pp. 294,278-79, 289, 296 (4/12, 4/16, 4/22)
- Ibid., p. 138 (2/4)
- Ibid., p. 198 (2/38)
- Ibid., pp. 408-09 (5/5)
- Ibid., p. 408 (5/5)
- Ibid., p. 435 (5/20)
- Ibid., p.435 (5/20)
- Ibid., p. 428 (5/17)
- Ibid. p. 428 (5/16)
- Ibid., p. 435 (5/20)
- Ibid., p. 306 (4/30)
- Ibid., pp. 351, 426 (4/46, 5/16)
- Ibid., p. 307 (4/30)
- Ibid., p. 308 (4/30)
- Ibid., p. 386 (4/67)
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