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Articoli di riviste sul tema "Islamic shrines India New Delhi"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 5 febbraio 2022

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1

Moin, A. Azfar. "Sovereign Violence: Temple Destruction in India and Shrine Desecration in Iran and Central Asia." Comparative Studies in Society and History 57, no. 2 (March 20, 2015): 467–96. http://dx.doi.org/10.1017/s0010417515000109.

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AbstractWas the destruction of Sufi and ‘Alid saint shrines as a rite of conquest in Iran and Central Asia a phenomenon comparable to the desecration of temples in war in India? With this question in mind, this essay examines the changing nature of Islamic kingship in premodern Iran and Central Asia and compares it to developments in Indic kingship. It begins with the thesis that the decline of the caliphate and the rise of Muslim saints and shrines in thirteenth-century Iran and Central Asia led to a new form of “shrine-centered” sovereignty practiced by the rulers of these regions. This deve

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2

Arushi, Dikshit. "Islamic Banking and its Legal Validity in India." Christ University Law Journal 4, no. 2 (December 1, 2016): 1–18. http://dx.doi.org/10.12728/culj.7.1.

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Islamic banking is an emerging model of banking which is currently practiced in several countries such as Malaysia, Indonesia, Afghanistan, Bangladesh and United Kingdom. The most intriguing aspect of Islamic banking is that it works on a purely no interest basis. Given the fact that India is a country with one of the largest Muslim populations in the world, the researchers believe it is important to understand the public awareness, acceptability and feasibility of introducing this system of banking in India. This paper primarily aims at discussing the legal viability of introducing Islamic ba

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3

Pedersen, Gry Hvass. "The Role of Islam in Muslim Higher Education in India: The Case of Jamia Millia Islamia in New Delhi." Review of Middle East Studies 50, no. 1 (February 2016): 28–37. http://dx.doi.org/10.1017/rms.2016.73.

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AbstractWith the worldwide expansion of the modern university system during the twentieth century, higher education has become an important feature of our modern society at a global level. Islamic universities form part of this global phenomenon, but so far major studies on the globalized higher education system have ignored the role of religion in this field. This article briefly explores the role of Islam at three Islamic universities in India, with a primary focus on the Jamia Millia Islamia (JMI) in New Delhi. JMI was established in 1920 and holds a long history of providing higher educati

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Subramony, Dr R. "Sufism in Jammu." IJOHMN (International Journal Online of Humanities) 5, no. 3 (June 7, 2019): 81–102. http://dx.doi.org/10.24113/ijohmn.v5i3.114.

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Sufism entered the Indian subcontinent in the twelfth century as a new socio-religious force. Within a short period, it mushroomed to different parts of India. Fro Punjab to Rajputana, from Jammu and Kashmir to Kerala, sufism influenced the life and thought of the people. Though on the eve of its advent, Muslim population in most parts of India was virtually negligible, yet the sufis hardly faced any local resistance to their activities. Sufism reviewed enthusiastic social response. It adjusted itself with the indigenous cultural modes in a smooth manner. As a result, it became a catalyst in s

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5

JONES, JUSTIN. "‘Acting upon our Religion’: Muslim women's movements and the remodelling of Islamic practice in India." Modern Asian Studies 55, no. 1 (March 2, 2020): 40–74. http://dx.doi.org/10.1017/s0026749x1900043x.

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AbstractIn the last 15 years, India has witnessed the expression of a variety of new non-conformist religious practices performed by Muslim women. A range of vibrant campaigns has been pioneered by Muslim women's associations, asserting women's claims to hold and lead congregational prayers, enter and manage mosques, visit shrines, officiate Muslim marriages, and issue shari‘ah-based legal decisions. This article explores the twin questions of why these experimental remodellings of women's Islamic observance and leadership have been so pronounced in the Indian context compared with much of the

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6

Mahdi, Syed Iqbal. "Islamic Economics and the Economy of Indian Muslims." American Journal of Islam and Society 6, no. 2 (December 1, 1989): 358–60. http://dx.doi.org/10.35632/ajis.v6i2.2687.

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The International Seminar on Islamic Economics and the Economy ofIndian Muslims was held July 21-24, 1989 in the Convention Center of HamdardUniversity, New Delhi, India, under the auspices of the Institute ofObjective Studies (IOS). The Seminar was the first of its kind in India. Therewere 10 sessions, with over 60 participants, on various aspects of IslamicEconomics as well as on the economy of Indian Muslims. In addition therewere inaugural and plenary sessions, and a public lecture. All the sessionswere well-attended. Conference delegates and participants came from all overIndia, as well a

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7

Saleem, Mohammad Owais. "A Pilot Study: School Education among Muslims of Jamia Nagar, Okhla, New Delhi." International Journal for Research in Applied Science and Engineering Technology 9, no. 9 (September 30, 2021): 381–91. http://dx.doi.org/10.22214/ijraset.2021.37951.

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Abstract: This paper is the part of the Pilot study of my Doctoral thesis. The study was conducted to test the method, tools and techniques of the research. Pilot study was conducted in one Muslim Private School and one Madrasa in Jamia Nagar, New Delhi. The paper discusses the plans and initiatives taken by the Govt. of India for educational upliftment of India’s largest minority group. Also, the paper presents a brief discussion on the availability of Govt. schools and emergence of Muslim Private Schools in Jamia Nagar. Further, the paper throws light on the Madrasa education system. Thereaf

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8

Anooshahr, Ali. "The elephant and imperial continuities in North India, 1200–1600CE." Indian Economic & Social History Review 57, no. 2 (April 2020): 139–69. http://dx.doi.org/10.1177/0019464620912614.

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This paper builds on my earlier study of the relationship between the elephant and imperial sovereignty in north India, extending the argument from 1200 to 1600ce. The ritual and military use of the elephant signalled a self-conscious imperial formation, based on the Ghaznavid model, with the emperor as king-of-kings and elephant-master, ruling over subjugated tributary monarchs. However, new conditions in the sixteenth century led to the rise of a centralised and expansive state, now armed with gunpowder weapons, and thus no longer dependent on tributary relations or the elephant. The elephan

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9

Matringe, Denis. "Book Reviews : Christian W. Troll (ed.), Muslim Shrines in India, reprinted with a new introduction by Marc Gaborieau, New Delhi, Oxford University Press, 2003, pp. xxxiv + 327; 12 black and white plates." Medieval History Journal 7, no. 1 (April 2004): 141–45. http://dx.doi.org/10.1177/097194580400700108.

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10

Baber, Hasnan. "Influence of Religiosity on the Behavior of Buying Sports Apparel: A Study of the Muslim Market Segment in India." Organizations and Markets in Emerging Economies 10, no. 2 (December 31, 2019): 212–26. http://dx.doi.org/10.15388/omee.2019.10.11.

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   The paper is aimed to study the influence of religiosity on the behavior of buying sports apparel in the Muslim market segment of India. The data was collected from 1000 Muslim respondents from four states: Uttar Pradesh, Delhi, Uttarakhand, and Jammu & Kashmir. The paper has found that religion plays no role when Muslims buy sports apparel. They shop as any other religious person does. No other factor, even fashion and religious obligation, is influenced by religion, except for shopping enjoyment responsiveness, which is influenced by intrapersonal Islamic religiosity

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11

Kozlowski, Gregory C. "The Disputed Mosque: A Historical Inquiry. By Sushil Srivastava. New Delhi: Vistaar Publications, 1991. 142 pp. Rs. 58.00. - Muslim Shrines in India: Their Character, History and Significance. Edited by Christian W. Troll. New Delhi: Oxford University Press, 1989. xvi, 327 pp. Rs. 240.00." Journal of Asian Studies 51, no. 2 (May 1992): 445–46. http://dx.doi.org/10.2307/2058089.

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12

Khan, Sonia Nasir, and Muhammad Ahsan Bilal. "The Architecture plan of Qutb Complex (Delhi) and its Decoration Analysis." PERENNIAL JOURNAL OF HISTORY 1, no. 1 (June 30, 2020): 49–68. http://dx.doi.org/10.52700/pjh.v1i1.21.

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The Qutb complex in Delhi contains the array of early Sultanate Period Muslim monuments that demonstrate the earliest artwork development stage of Muslim monuments from 12 to 13th century especially the architecture style and the stone carving patterns that exists in the monuments of this complex like in masjid Quwat-ul Islam (1191 A.D), Qutab Minar (1202 A.D), Illttutmish Tomb (1235 A.D), Alai Darwaza (1311 A.D). These splendid monuments have a new architectural style in India. Their beautiful carvings in red sandstone and marble that includes the patterns of arabesque style along with Kufic

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13

Nazli, Samina. "Jan-Peter Hartung and Helmut Reifeld (eds). Islamic Education, Diversity and National Identity: Dini Madaris in India Post-9/11. New Delhi: Sage Publications. 2005. 331 pages. Indian Rs 380.00. Paperback." Pakistan Development Review 45, no. 2 (June 1, 2006): 318–19. http://dx.doi.org/10.30541/v45i2pp.318-319.

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This book deals with a current subject, particularly reflecting the fallout from the 9/11 events in the USA. For years dini madaris (religious schools) have contributed to Muslim educational development in India as well as across the border in Pakistan. As a consequence of 9/11, these religious schools have come under the spotlight with respect to their curriculum and whether they are turning out fanatics bent on destabilising the existing political and economic order, domestically as well as internationally. This has become all the more important because in the western world-view these religi

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14

SINGH, UDAY. "Looking West: India’s Energy Policy In West Asia." Think India 22, no. 3 (September 26, 2019): 471–78. http://dx.doi.org/10.26643/think-india.v22i3.8279.

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Energy security, of course, is a key ingredient of India’s interest in West Asia. It is dependent on imports for 80% of its oil needs, of which roughly 55% is sourced from the Persian Gulf region. The ratio could decline slowly as New Delhi diversifies with an increased focus on African producers. But the rate at which India’s energy demand is growing—it is currently the world’s fourth biggest oil consumer with import dependence projected to increase to 90% by 2031—offsets this in absolute terms. India’s increasingly multidimensional relations with Gulf Cooperation Council (GCC) states buttres

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15

Khan, Mohammed Naved, and Mohd Danish Kirmani. "Role of religiosity in purchase of green products by Muslim students." Journal of Islamic Marketing 9, no. 3 (September 10, 2018): 504–26. http://dx.doi.org/10.1108/jima-04-2017-0036.

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Purpose This paper aims to investigate the role of religiosity in Indian Muslim students with the objective of mapping their attitude towards green products. Design/methodology/approach Data were generated from 306 Muslim students enrolled in educational institutes located in the national capital of India (i.e. New Delhi). The study sample was identified through purposive sampling, and then the questionnaire was personally administered. The data were analysed using SPSS and AMOS, and research hypotheses were validated using structural equation modelling. Findings The findings of the present st

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16

Chattopadhyaya, B. D. "Book Reviews : ANDRÉ WINK, Al-Hind: The Making of the Indo-Islamic World, Vol. I, Early Medieval India and the Expansion of Islam (7th-11th Centuries), E.J. Brill and OUP, Leiden and New Delhi, 1990, 396 pp.., Rs. 300." Indian Economic & Social History Review 30, no. 4 (December 1993): 498–502. http://dx.doi.org/10.1177/001946469303000410.

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17

Lulat, Y. G‐M. "Comparative Perspectives on Islamic Identity and Issues of Education in the Aftermath of September 11, 2001Confronting Islamophobia in Educational Practice edited by Barry van Driel. Stoke‐on‐Trent, UK: Trentham, 2004. xiii+209 pp. $27.50 (paper). ISBN 1‐85856‐340‐2.Islam and English in the Post‐9/11 Era edited by Sohail Karmani and Sinfree Makoni. Mahwah, NJ: Lawrence Erlbaum, 2005. 95 pp. $30.00 (paper). ISBN 0‐8058‐9483‐7 (originally published as a special issue of Journal of Language, Identity, and Education 4, no. 2 [2005]: 85–177).Islamic Education, Diversity, and National Identity: Dīnī madāris in India Post 9/11 edited by Jan‐Peter Hartung and Helmut Reifeld. New Delhi: Sage, 2006. 331 pp. $63.00 (cloth). ISBN 0‐7619‐3432‐4.Woman’s Identity and the Qurʾan: A New Reading by Nimat Hafez Barazangi. Gainesville: University Press of Florida, 2004. xii+172 pp. $59.95 (cloth). ISBN 0‐8130‐2785‐3." Comparative Education Review 50, № 3 (серпень 2006): 518–27. http://dx.doi.org/10.1086/505285.

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18

Dikshit, Arushi, and Gayatri Pradhan. "A Road Less Travelled: Is India Ready for Islamic Banking?" International Journal of Banking, Risk and Insurance 4, no. 1 (2016). http://dx.doi.org/10.21863/ijbri/2016.4.1.017.

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Islamic Banking is an emerging model of banking which is currently practiced in several countries, such as Malaysia, Indonesia, Afghanistan, Bangladesh, and the United Kingdom. Its most intriguing aspect is that this banking system works on a purely no interest basis. Given the fact that India is a country with one of the largest Muslim population in the world, we believe it is important to understand the awareness, acceptability, and feasibility of introducing this system of banking in India. This paper primarily aims at discussing the legal viability of introducing such a system in India, gi

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19

Bhadro, Mazhar Hussain, та Dr Muhammad Abid Nadeem. "علامہ اسیدالحق قادری عثمانی کی علمی خدمات". rahatulquloob, 4 липня 2020, 125–37. http://dx.doi.org/10.51411/rahat.4.2.2020.158.

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Allama Usaid-ul-Haq Qadri Usmani (1975-2014) was a great religious scholar, Islamic thinker, researcher. He remained the director of Al-Azhar institute of Islamic studies Badayun. He also served as member of Arabic panel in national council for promotion of Urdu Language govt. of India, New Delhi. Furthermore he was the president of Al-Azhar human welfare Society Badayun. In addition to it he was the coordinator of al-Azhar foundation Maharashtra. Moreover he wrote many Islamic books in which 14 books were on academic and research works. 17 books were arranged and prefaced by him. 12 books wer

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20

Kabir, Nahid. "Why I Call Australia ‘Home’?" M/C Journal 10, no. 4 (August 1, 2007). http://dx.doi.org/10.5204/mcj.2700.

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   Introduction I am a transmigrant who has moved back and forth between the West and the Rest. I was born and raised in a Muslim family in a predominantly Muslim country, Bangladesh, but I spent several years of my childhood in Pakistan. After my marriage, I lived in the United States for a year and a half, the Middle East for 5 years, Australia for three years, back to the Middle East for another 5 years, then, finally, in Australia for the last 12 years. I speak Bengali (my mother tongue), Urdu (which I learnt in Pakistan), a bit of Arabic (learnt in the Middle East); but

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