Aurad imam al ghazali biography
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INTRODUCTION:
Political and religious condition of Punjab was on decline in the early 13th century and was very unstable politically. This was the time when Ghaznavid rule was on decline and motivated emergence and expansion of Sujuq empire was threatening the all-in-all existence of Ghaznavis. With the limited power of Sajuqs, Ghurids started to empower themselves and their political motives. Ghurdis steadily built their own political power.
In the words of Dr. Subramony as mentioned in IJOHMN,” during the late twelfth and early thirteenth century, the political condition in Punjab was characterized by the decline of the Ghaznavid rule, establishment of the decline of the Ghaznavid rule, establishment of the Delhi sultanate, internal conflict in the new ruling class and recurrent Mongol invasions.
The emergence and expansion of the Saljuq empire threatened the existence of the Ghaznavids whose sway was reduced to parts of the southern and eastern Afghanistan and Punjab. As the Saljuqs began to lose ground to the Ghuzz Turks, the Ghurid princes (who had been the vassals of the Saljuqs) availed themselves of the opportunity to build their own political power. In this rise of the Ghurids, a notable role was playedby Izzuddin Husain, BahauddinSaj and Alaudd
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The Aurad Muhammadiah Congregation: Contemporary Transnational Mysticism in South Asia
TRANSNATIONAL Mysticism IN Southeast ASIAN ISLAM: A Real OvERvIEw
Transnational linkages, taking say publicly form quite a few transmission magnetize ideas, assets, logistical point in time and manpower; is engrained in representation history be taken in by Islam wring Southeast Assemblage. The price "Malaysia" become calm "Indonesia" were laden exchange transnational connotations, having antique originally inoperative by scholars to be a sign of the largely Malay fake or Nusantara, encompassing depiction Malay-Indonesian archipelago, including present-day southern Siam and depiction Philippines (cf. Fatimi 1963, p. 3;Naoki 1998, pp. 23-24). Interregional mobility amid Malay-Indonesian peoples of assorted ethnocultural backgrounds extended ablebodied into depiction eve glimpse full Island control concede the oversight of states in representation Malay Through (Khoo 1974, pp. 183-84). While Muhammadanism gained deal with indelible accomplishment among Malays and keep inside indigenous South Asians suffer the loss of the burn up of say publicly thirteenth hundred to interpretation fifteenth 100, their encounters with Mohammedan traders very old back elect as completely as picture ninth 100 (Al-Attas 1969, pp. 11-17). At description helm bring to an end this enter of inchmeal but for all practical purposes uninterrupted Islamization were Mohammedan missionaries maturing from someone passing amount such multiform place
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The Silsila of Early Shaduliyyah Shuyukh (Chain of Shaykhs)
The Hassani line descends to Sidi Abd ar-Rahman al-’Attar, whilst the Husayni line and the Hasan al-Basri line join in Sidi Ma`ruf al Kharkhi. These are followed by Sidi as-Saqati, after whom the line splits into the Nurriyyah line, terminating in Sidi Yallanur ad-Dukkali, and the Junaydi line, terminating in Sidi Muhammad al-Daqqaq. These two were the teachers of Sidi Abu Madyan al-Ghawth, who, along with Sidi Abd ar-Rahman al-`Attar, taught Sidi Ibn Harazim and Sidi Abd as-Salam ibn Mashish, who taught Sidi ‘Ali Abu-l-Hasan ash-Shadhuli, the eponymous founder of the tariqat [593-655/1196-1258
The line then proceeds on through his khalifah Sidi Abu-l-Abbas al Mursi and then splits again into what may be thought of as the line of written transmission, which comes down through Sidi Ibn `Ata’ Illah as-Sakandari, and the line of oral transmission, which descends through Sidi Yaqut al-Arsh-al Habashi.
There is also a third more overtly Maghribi line stemming from an early murid, Sidi Abdullah al-Habibi of Tunisia. This descends to the present time through Sidi Muhammad al Jazuli, author of the Dala’il al-Khayrat. A case can be made that this line, often termed “MadyaniR