جستجوی مقالات مرتبط با کلیدواژه "india" در نشریات گروه "ادیان و عرفان"

The holy pilgrimage of Hajj is the long-standing wish of every Indian Muslim. The Ribats built in Hejaz and the precious gifts presented to the two sacred shrines by Indians show how fascinated these people are with the holy land. The majority of travelogues written in Urdu during the 19th and 20th centuries discuss visiting Mecca and Medina. How Indian Muslims perform the Hajj is partially predetermined by Urdu travelogues and Indian archives: the customs of seeing off and welcoming the Hajis, the process of applying for a pilgrimage passport, the return routes, shipping lines and their fares, and souvenirs. This article looks at the Hajj pilgrimage of Muslims of Kashmir, India, in the past.

Investigating the way the governments were formed throughout history show that the support from influential dynasties was an effective factor in the establishment, continuation or fall of governments. Gurkani dynasty of India was no exception, and the sultans of that dynasty made use of powerful dynasties to strengthen their rule. The political and religious positions of those influential dynasties had also definite effects in elimination or continuation of governments or in their strength and weakness. One of these [influential] dynasties was Sadat Bahara (or Bara) who entered the political arena of India before Mongol invasion. They could find a special position in Gurkani government. With their special talent, Sadat Bahara gradually achieved a military position that, finally, led to their acquisition of political power. The subject of this study is introduction of that dynasty, investigating the process of their coming to power in that era, and considering their political-military role in Gurkani period, with an emphasis on the position of brothers Bahara, Sayyid Abdullah and Sayyid Hussein Ali, especially in the events that occurred in the years 1118 to 1132 AH. This study was conducted through a historical approach and using a descriptive-analytical method.

Adil Shahi was a Shiite religious government that was established as a local government in Deccan at the same time as the establishment of the Safavid government. The founder of this government declared the Shiite religion as the official religion of his territory. Since the Muslims of Adil Shah's dominion were mostly Sunnis, Adil Shah adopted peaceful attitudes towards them after declaring Shiism as the official religion of his government. During the reign of Yusof Adil Shah's successors, various Islamic denominations were supported due to the existing political currents. In this study, using library sources, the support of the kings of this dynasty of different Islamic denominations, their strategies to create unity between Sunnis and Shiites, the peaceful coexistence of these two Muslim sects in the dominion of the Adil Shahs and the consequences of these policies in the political and social life of Muslims of different denominations in Adil Shahi period are examined. The adoption of such policies allowed the Shiites and the Sunnis to live well together in the realm of Adil Shahs. The rivalries between the two religious sects were more influenced by the current political situation than religious competitions.

Led by Abdul Aziz ibn Saud and after strengthening their power and sovereignty, the Wahhabis raided the city of Medina on the 8th of Shawwal 1344 AH (April 21, 1926), destroyed the tombs of the Imams and the relics in the Baqīʿ cemetery, and looted the jewels and treasures. On May 17, 1926, a representative was sent to Saudi Arabia by the Iranian government as a guardian of the interests. The ulama’s classes in the seminaries of Najaf and Kazemin were closed and their congregational prayers were canceled; together with the great figures, they sent telegrams to the Shah of Iran requesting to address that important issue. Once again, the protests were at their peak by the people gathered in the courtyard of Kazemin, the correspondence of the ulama, the protest of the Shiites of Varanasi, the correspondence and request of the ulama of Najaf from the Iranian ulama, the protest gathering of the ulama, the imams, the merchants, and the guilds in the house of the Friday prayer imam of Tehran, etc., but all these reactions were ignored by the Wahhabi leaders and they continued the destruction.

In the present writing, the Sayyids’ presence in the Indian subcontinent under the Turks and the political-religious evolutions arising from it was investigated. Sayyids were one of the most important classes entering the Indian subcontinent in the political-military evolutions of the Muslims in India. With their influential speeches and humane character, the Sayyids caused the Hindus to accept their beliefs, and their religious power as well as their social influence caused the Sunnite Sultans to always feel a need to them. In view of their religious status in the Islamic world, the Sayyids succeeded to promote Islam and Shiism in the Indian subcontinent, and to strengthen their status among the Sultans and people by playing role in the social issues in Indian society as well as participating in political rivalries there. The present study deals with identifying the first Sayyids and how they were established in various regions in India as well as investigating their position in the society and in the political system of the rulers in the subcontinent and, in general, the political-social evolutions from their arrival up to the end of the Turks’ era using a historical investigation and a descriptive-analytical method.

Khajeh Gholam al-Hassenin Panipati (21st Ramadan 1356 A.H. / 25th November 1937) was born in Panipat, India. Until the tenth grade, he studied in MAO College in Aligar. Later on, he was teaching in public schools and Hali Guidance School in Panipat, as well as at various offices in Bombay. He was also the English, Arabic, and Persian languages teacher in a secondary school in Pantipat and an inspector of all other schools. After being retired, he took over the management of that secondary school. He established several offices. He was a prominent preacher. The autobiography of Gholam al-Hassenin was published in 1936. He traveled to Arab Iraq several times and once carried out the pilgrimage to the Hajj. On 28th January 1935, he arrived in Delhi from his hometown Panipat and traveled through Mumbai to Mecca and returned his homeland on 7th April 1935. During this trip, his brother, Gholam al-Sabettin and other prominent Indian figures accompanied him. His Hajj travelogue written in Urdu was published in 1353 A.H under the title of “Safar-name-ye Hajj” or “Sama’an-e ‘Akherat”. The present article investigates Gholam al-Hassenin Panipati’s Hajj travelogue.

The history of the influence of the Alawites and their migration to the Indian subcontinent is mixed with myths; but what is certain is that at the beginning of the first century of the Islamic era, the people of Sind, Kabul, and India, after the acquaintance with Amir al-Mu'minin Ali (AS), found great affection to him so much that some of them exaggerated about the Imam and this was the beginning of Shi'ism in the Indian subcontinent. During the Umayyad period and especially in the reign of the Abbasid in which the descendants of Ahl al-Bayt were exposed to oppression, a large number of the Alawites migrated to the Indian subcontinent due to the background of Shi'ism that people had in this area. The migrants faced with the welcome of the people in there. In this way, the Alawites were able to expand their spiritual and social influences in this area so that these migrations became more and more, and finally, the Alawites succeeded in forming the Shiite governments of Zaidiyyah and Ismailiyyah. This also led to the strengthening of the Shiite base throughout the Indian subcontinent and caused the extensive migration of the Alawites and their companions to this area, as well as the boom of their culture and customs in there. The cities of Sind, Multan and, more generally, the Indian subcontinent, are the first origins of the Alawites, and their migration from Hejaz to these cities and then to other cities such as Kabul, Balkh, Herat, Marw, Anbar, Makran, Transoxania, Samarkand, and Sistan increased. As a result, influential families in the history of Islam emerged in these areas. Hence, in the present article, only the Alawites living in Hejaz who migrated to the cities of Sind, Multan, and India are discussed.

In this article, a summary of the book written by Michael Pearson is presented that addresses the social, political, and cultural dimensions of performing the Hajj by Indians during the 10th-13th centuries A.H. Here, the analyses and statistics presented in the book are discussed. Introducing the references and researches related to the topic of the research, as well as the purposes, significance, and limitations of the research based on the order of the chapters, the present article first discusses the date of Hajj at the beginning of a new era, i.e., the period which is under the discussion, then it focuses on the Hajj’s focal position in Muslims’ social and spiritual thoughts; and finally, it analyzes the relationship between the Mughal king of India and the Hajj and Holy Shrines in that period. Explaining the western perspectives on performing the Hajj in general and performing the Hajj by Indians in particular, introducing the influential components in performing the Hajj by Indians in the concerned fiṭrah and analyzing it in a historical way, and presenting new information about performing the Hajj by Indians are the innovations of this research.

Safi bin Vali Ghazvini was an Iranian writer in the Aurangzeb Gurkani court. Due to the request of Aurangzeb’s daughter, Zieb al-Nesa Baygum, Safi wrote a book in Persian called Anis al-Hajjaj, a commentary on his Hajj journey in 1087 A.H. Anis al-Hajjaj is probably the only text available from the Middle Ages and probably the oldest Persian text in the description of the Hajj journey from India through the sea route; therefore, it has a special historical value in the history of the Indian Muslims’ Hajj journey. More than a travelogue in which the author’s notes and memoirs with regard to his Hajj journey are recorded, this book is a guidebook for Indian pilgrims; a feature that makes it an important work. The function of this work as a guidebook for the pilgrims led some of its manuscripts to include the beautiful artistic illustrated pictures of the maps of the cities located along the route, as well as the rites of pilgrimage and Hajj caravans of Muslim nations. The result of this research is that Anis al-Hajjaj is a work created as a guide to the pilgrimage of Hajj from India, and it was almost certainly written for the court.

Abstract Iran and India are two big neighbors with a long-standing history and common ethnic and historical origins, whose relations have often been friendly since ancient times. These relations developed significantly in the era of the Safavid reign in Iran, especially during the period of the establishment of the Safavid dynasty as well as the reign of the descendants of Amir Timur Gurkani in India. These two dynasties had friendly and close relations in most of this time. One of the most influential external factors in this regard was the presence of a common enemy called Uzbek in their vicinity, in Samarkand which influenced the political developments of these two states. Taking refuge of Iran by Homayoun Shah and border disputes over the city of Kandahar also played a role in the rise and fall of the Safavids relations with Indian Gurkhanids. But performing the Haij by Iranians through India can be considered as one of the areas of interaction and relations with this country. The purpose of the present paper is to identify and investigate the factors affecting the Safavids relations with the Gurkanids in the political dimensions, and the history of the relations between these two states in the mentioned period. The hypothesis of the present research is that the danger of Uzbeks for both countries as well as the efforts of Iran and India to dominate the strategic city of Kandahar were important factors in the ups and downs of the relations between the Gurkanids and Safavids which also influenced performing the Hajj. The study concluded that, despite the obstacles in developing the relations between Iran and India, Iranian pilgrims had to go Hajj through India due to the presence of many Iranians in India and the hostile relations of the Ottoman government with Iran.

Naziri neishabouri, known as Naziri Mashhadi, is a great poet lived in the second half of 10th century (Hijri) and the first two decades of the 11th century (Hijri). His palce of birth is still unknown. Yet, his date of death is reported to be between 1611-1614. He had lived in Iran, traveled accorss the country and finally moved to the palace of king Akbar and Jahangir in India. He went on Hajj in 1594. Then, he, late in life, lived and engaged in trade in Gujarat, India. It is inferred, from his peoms, that althoug he had Imamiyah faith, he practiced Taqiyah while being in the palace of king Akbar and Jahangir, and composed a poem anout the Islamic caliphs. Naziri wrote a Qasida (ode) while being on his way to Mecca.

This paper seeks to study the idea of God and explain His ontological existence in Vedanta school. This school is the most important and most profound mystical- philosophical school in Hinduism and it is based on the last sections of "Vedas", which is considered as the most sacred Hindu scriptures. Although the hymns of Vedas begin with praising gods, in the final hymns, the One God is presented and the other gods represent a manifestation of the One God. Also, the Vedanta school is based on the last sections of the Vedas that display clear tendency to monotheism. The scholars of this school have presented a number of interpretations on God and the unity of Being, the most important of which is those presented by Sankara and Ramanuja. Sankara who established "Adavita Vedanta" school, rejects absolute dualism, denies any dichotomy between man and God, and believes in the unity of the Absolute. On the other hand, Ramanuja has modified non-dualism and his view is referred to a modified non-dualism or “Vishishtadvaita”. Ramanuja accepts the distinction between man and God and rejects the unity of absolute Being. Ramanuja’s theory is known as the theory of "Mokayef “.

“Silk Road” is an excellent example of the mutual exchange of religious ideas among the countries that lay along this road or among those travelling along it. The role of Indian religions in the mutual exchange of religious ideas and intercultural communication is, for specified reasons, particularly significant. The exchange of religious ideas along “Silk Road” have had various outcomes and, to date, have played a key role in developing the identity of this road. The outcomes of such interactions can be divided into various kinds: artistic, intellectual, social and political. In fact, an analysis of these impacts indicates the various artistic developments in the sculpture and painting and the eclecticism of art and architecture of the cultures of the countries along “Silk Road”. This paper expounds the changes in the artistic styles, religious ideas and the eclectic taste of some denominations resulting from the exchange of different ideas among those who frequently travel on “Silk Road”. Using an analytical method, the paper seeks to investigate the role of India in the exchange of religious ideas, the impact of the confrontations between religious beliefs, the factors affecting them and the dialogue between the religions along “Silk Road”. The research results indicate the impact of the political attitudes and interests of the powers dominating “Silk Road” and the ideological principles and intellectual foundations of religions on exchanging religious ideas.

The rise of Islam created very clear turning point in the East and South-East Asia, in the political cultural and economic history of the area. Developments happened in this area reflected clearly in daily life and activities, particularly in the fields of travel and land and Maritime transportation of the areas. A travel dominated by the emergence of a new journey called “pilgrimage” (Hajj) was known and in those areas was highly regarded as the origin and destination of trips. In the early decades of Islam and Shiite arrival to the East and South-East Asia areas,, this route was used only for trade and commerce, but later due to the characteristic of human factor, turned to the one of the most important pilgrimage routes. This article tries to collect what is the related to the matter and to present a comprehensive picture of the historical and geographical situation of the track, which is known as the Hajj Asian routes. This study will also try to explore the relations of these areas with Arab countries in the pre-Islamic era, as well as land and sea routes which Like a beam emitted to the civilized effects of these regions.

India, as a land of religious diversity, has always been witnessing the formation of new religious and sectarian splits. Along with the emergence of Islam in the country, this process was expanded. On the other hand, the maintenance of government for Muslim rulers in a land of diverse religions and sects became a serious challenge. Therefore, each Muslim ruler selected a particular approach to overcome the challenge.
In 1581 (989 AH), Akbar the Indian Mughal emperor promulgated a new religion called Divine Religion (Persian: Deen-e Elāhi:). By using a descriptive-analytical approach, the present article aims at studying the effective factors underlying the promulgation of Deen-e Elāhi, a crude form of peaceful coexistence of religions. Thus, it demonstrates that the promulgation of Deen-e Elāhi by Akbar can be due to his religious tolerance, the religious diversity of his territory and specific social and political features of his reign

At first glance, most people unconsciously associate the name of India, with such issues like superstition, idolatry, certain various ceremonies and ascetics and so on. However, there have been many scholars throughout the checkered history of this land, who have thought about rational, philosophical, theological and mystical issues and started different schools of thought. Generally speaking, the scholars of ancient India who were contemporary with Greek thinkers developed theological and philosophical thoughts too, and some advanced interesting theories in this regard. These schools of thought are based on four-fold pivots. Some are based on accepting the probative validity and authority of Vedas and some on rejecting them. Some philosophical thoughts and ideas in India are based on the Holy Scriptures and in general the purpose of these schools is religion-oriented. This paper examines the three Nâstika schools.

With the fall of Safawid dynasty (1135 AH.), the religious and political structure of Iran was emasculated. The government of Afghans (1135-1145 AH.) led to a ten-years fighting, and the statesmanship of Nader Shah (1148-1160 AH.) led to numerous foreign and domestic campaigns due to frequent internal oppositions. These wars and the lack of social security as well as the growing pressure on people led to the migration of many people from Iran. The political governance and the short-term peace under Zand dynasty (1163-1209 AH.) were restricted to some parts of Iran. Due to these changes, the religious structure was weakened, because in addition to Sunnite Afghans, Nader faced religion with the political instrument and marginalized the religious scholars by disregarding them. Zand dynasty, while respecting the scholars, did not attempt to revive the social status they enjoyed under Safawids. As a result of that crisis and lack of affiliation between the scholars and the rulers, some of the scholars had to migrate. The dispersal of scholars is the subject of this study. Thus, this fact is studied geographically and by assuming the three following trends: seclusion in cities and migration to villages, migration to Najaf, and migration to India. Then, the motivations and the results are studied and explained. The research method is descriptive-analytical and is done using library resources.

The Khuja Twelver Shiites are a small cohesive minority who enjoys a considerable order and discipline in spite of their small population of 125000. This small minority is present in five continents of the world and, besides, is under the supervision of Global Federation of Khuja Twelver Shiites. In addition, they enjoy an independent community in any country. In the present article, we have used an analytical-descriptive method to investigate the way this small religious minority has emerged as an active agent. The main hypothesis of the article is the fact that this small Shiite community has experienced many successes from the onset. The framework of the research rests on the fact that Khuja Twelver Shiites can serve as a role model for other Shiite communities in many affairs. Dealing with all the primary and secondary factors involving in the success of this small Shiite community in various countries is the initiative aspect of this article.