Muslim Saints of South Asia: The eleventh to ... - blog blog blog

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BIBLIOGRAPHY Delvoye, F., ‘Nalini’ (1994) ‘Indo-Persian Literature on Art Music: Some Historical and Technical Aspects’, in F. N. Delvoye (ed.) Confluence of Cultures: French Contributions to Indo-Persian Studies, New Delhi: Manohar, pp. 93–130. Desai, Ziyauddin (1971) Mosques in India, New Delhi: Government of India, Ministry of Information and Broadcasting. Digby, Simon (1983) ‘Early Pilgrimages to the Graves of Mu‘in ad-din Sijzi and Other Indian Chishti Shaykhs’, in M. Israel and N. K. Wagle (eds), Islamic Society and Culture, New Delhi: Manohar, pp. 95–100. —— (1984) ‘Qalandars and Related Groups (Elements of Social Deviance in the Religious Life of the Delhi Sultanate of the 13 th and 14 th Centuries)’, in Y. Friedman (ed.) Islam in Asia, vol. I, Jerusalem: The Magnes Press, pp. 87–98. —— (1986) ‘Tabarrukat and Succession among the Great Chishti Shaykhs’, in R. E. Frykenberg (ed.) Delhi Through the Ages: Essays in Urban History, Culture and Society, Delhi: Oxford University Press, pp. 77–89. Eaton, Richard M. (1978) Sufis of Bijapur: 1300–1700. Social Roles of Sufis in Medieval India, Princeton: Princeton University Press. —— (1984) ‘The Political and Religious Authority of the Shrine of Baba Farid’, in B. Metcalf (ed.) Moral Conduct and Authority: The Place of Adab in South Asian Islam, Berkeley: University of California Press, pp. 123–45. Fad˝il Khān, M. (1989) H˛ad˝rat Pīr Meher ‘Alī Shāh of Golr¸ā Sharīf, Lahore: Pakistan International Printers Ltd. Foster, W. (ed.) (1965) The Embassy of Sir Thomas Roe to India, London: Hakluyt Society. Garcin de Tassy (1995) Muslim Festivals in India and Other Essays, Delhi: Oxford University Press. al-Geyoushi, M. (1971) ‘Al-Tirmidhi’s Theory of Saints and Sainthood’, Islamic Quarterly, XV, vol. I, 23–36. Gol Muhammadi, Firuzeh (1988) The Blood Bathed Pigeons of the Harem, Tehran: Ministry of Culture and Islamic Guidance. Goldziher, I. (1967–1971) Muslim Studies, 2 vols, Stern, S. M. (ed.), London: George Allen & Unwin. Goulding, H. R. (1925) Old Lahore, Lahore: Universal Books. Gulraj, J. P. (1979) Sind and its Sufis, Lahore: Sang-e-meel. Habib, Muhammad (1937) Hazrat Amir Khusrau of Dehli, Bombay: Taraporevala Sons & Co. —— (1950) Shaikh Nasiruddin Chiragh of Delhi, Aligarh: Aligarh Muslim University. Hassett, Philip (1995) ‘Open Sama’: Public and Popular Qawwali at Yusufain Dargah’, The Bulletin of the Henry Martin Institute of Islamic Studies, Hyderabad, vol. 14, 3–4: 29–63. Hesse, Hermann (1945) Das Glasperlenspiel, vol. 2, Zurich: Fretz & Wasmuth. 233
BIBLIOGRAPHY Huizinga, J. (1924, 1995 reprint) Herfsttij der Middleeuwen, trans. The Waning of the Middle Ages: A Study of the Forms of Life, Thought and Art in France and the Netherlands in the 14 th and 15 th Centuries, London: Arnold. Husain, Yusuf (1959) Glimpses of Medieval Indian Culture, London: Asia Publishing House. Islam, Encyclopaedic dictionary (1991) Moscow: Nauka. Jani, Balvant (1994) ‘The Devotional Element in the Nasihats of the Bohra Writings in Gujarat’, in Alan W. Entwystle and Francoise Mallison (eds) Studies in South Asian Devotional Literature, New Delhi: Manohar, pp. 111–28. Khwāja H˛asan Thānī Nizāmī (ed.) (1987) Khwāja H˛asan Niz.āmī: h˝ayāt aur kārnāme, Dehlī: Urdū Akādemī. Lawrence, B. (1976) ‘Afzal al-fawa’id’ – A Reassessment’, in Z. Ansari (ed.) Life, Times and Works of Amir Khusrau Dehlawi, New Delhi: National Amir Khusrau Society, pp. 119–31. —— (1978) Notes from a Distant Flute: The Extant Literature of Pre- Mughal Indian Sufism, Tehran: Imperial Iranian Academy of Philosophy. —— (1983) ‘The Early Chishti Approach to Samā‘’, in M. Israel and N. K. Wagle (eds), Islamic Society and Culture, New Delhi: Manohar, pp. 69–94. Majumdar, R. C. (ed.) (1960) The Delhi Sultanate, Bombay: Bharatiya Vidya Bhavan. Malamud, M. (1994) ‘Sufism in Twelfth-Century Baghdad: The Sufi Practices and Ribāţ of Abū Najīb al-Suhrawardī’, in The Bulletin of the Henry Martin Institute of Islamic Studies, Hyderabad, vol. 13, 1–2: 6–18. Masoodul, Hasan (1972) Data Ganj Bakhsh, Lahore: Ferozsons. Matthews, D. J. and Shackle, C. (1972) An Anthology of Classical Urdu Love Lyrics. Text and Translations, London: Oxford University Press. Mayne, Peter (1956) Saints of Sind, London: Murray. McLeod, W. H. (1980) Early Sikh Tradition: A Study of the Janam-sakhis, Oxford: Oxford University Press. Moinul Haq (1974) ‘Rise and Expansion of the Chishtis in the Subcontinent’, Journal of Pakistan Historical Society, XXI, 157–81; XXII, 207–48. Mujeeb, Muhammad (1967) The Indian Muslims, London: Allen & Unwin. Nizami, K. A. (1948) ‘Early Indo-Muslim Mystics and their Attitude towards the State’, Islamic Culture, XXII, 387–98. —— (1953) Tārikh-i Mashāikh-i Chisht, Dehli: Nadwat al-Mușannifīn. —— (1954) H˛ayāt-i ‘Abdulh˝aqq Muh˝addith Dehlewī, Dehli: Nadwat al- Mușannifīn. —— (1955) The Life and Times of Shaikh Farid-u’d-din Ganj-i-Shakar, Aligarh: Department of History, Muslim University. —— (1957) ‘Some Aspects of Khānqah Life in Medieval India’, Studia Islamica, VIII: 51–69. 234
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MUSLIM SAINTS OF SOUTH ASIA This bo
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MUSLIM SAINTS OF SOUTH ASIA The ele
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IN CHERISHED MEMORY OF MY FATHER, A
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FOREWORD Christopher Shackle In man
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FOREWORD keen literary sensibility
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1 THE INDIAN TOMB Everyone who has
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THE INDIAN TOMB deviation of an ind
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THE INDIAN TOMB an active syncretis
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THE INDIAN TOMB saints’ cult in I
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THE INDIAN TOMB Probably the most o
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THE INDIAN TOMB another saint of De
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THE INDIAN TOMB indication of the c
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THE INDIAN TOMB 1276. 9 Hagiographi
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THE INDIAN TOMB form with a dome in
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THE INDIAN TOMB Some of the saints
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THE INDIAN TOMB A powerful religion
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THE INDIAN TOMB They were known by
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THE INDIAN TOMB cenotaph of Sayyid
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THE INDIAN TOMB Mazhar Janjanan, he
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THE INDIAN TOMB The cult of saints
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THE INDIAN TOMB As a scholarly prob
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THE INDIAN TOMB realized. The form
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2 THE HERMIT OF LAHORE Everywhere a
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THE HERMIT OF LAHORE These examples
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THE HERMIT OF LAHORE difference bet
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THE HERMIT OF LAHORE almost every c
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THE HERMIT OF LAHORE in the practic
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THE HERMIT OF LAHORE condemned them
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THE HERMIT OF LAHORE response to th
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THE HERMIT OF LAHORE have composed
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THE HERMIT OF LAHORE that I have su
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THE HERMIT OF LAHORE in particular
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THE HERMIT OF LAHORE The saint of H
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THE HERMIT OF LAHORE and order, the
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3 THE OLD MAN OF AJMER A pious erud
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THE OLD MAN OF AJMER silsila, Iraqi
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THE OLD MAN OF AJMER was at the hea
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THE OLD MAN OF AJMER this hall of p
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THE OLD MAN OF AJMER Prithviraj’s
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THE OLD MAN OF AJMER he unreservedl
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THE OLD MAN OF AJMER During Akbar
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THE OLD MAN OF AJMER on the saint
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THE OLD MAN OF AJMER and estate man
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THE OLD MAN OF AJMER former, but ri
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THE OLD MAN OF AJMER 7 One should c
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4 THE ASCETIC OF PAKPATTAN There is
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THE ASCETIC OF PAKPATTAN In the ear
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THE ASCETIC OF PAKPATTAN Maqșūd-i
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THE ASCETIC OF PAKPATTAN the newcom
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THE ASCETIC OF PAKPATTAN pebbles, w
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THE ASCETIC OF PAKPATTAN respectful
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THE ASCETIC OF PAKPATTAN in good ti
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THE ASCETIC OF PAKPATTAN told him:
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THE ASCETIC OF PAKPATTAN This, for
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THE ASCETIC OF PAKPATTAN in 1604) a
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THE ASCETIC OF PAKPATTAN landscape,
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THE ASCETIC OF PAKPATTAN days of
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5 THE PEACEMAKER OF DELHI It is dif
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THE PEACEMAKER OF DELHI There are t
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THE PEACEMAKER OF DELHI dervishes,
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THE PEACEMAKER OF DELHI At the same
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THE PEACEMAKER OF DELHI In contrast
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THE PEACEMAKER OF DELHI (k’hićar
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THE PEACEMAKER OF DELHI Hasan 1992:
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THE PEACEMAKER OF DELHI not prevent
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THE PEACEMAKER OF DELHI in Sufi kh
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THE PEACEMAKER OF DELHI Sultan’s
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THE PEACEMAKER OF DELHI ‘God’s
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THE PEACEMAKER OF DELHI I have hear
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THE PEACEMAKER OF DELHI melodies, a
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THE PEACEMAKER OF DELHI generous do
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THE SPIRITUAL SOVEREIGN OF MULTAN o
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THE SPIRITUAL SOVEREIGN OF MULTAN A
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THE SPIRITUAL SOVEREIGN OF MULTAN i
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THE SPIRITUAL SOVEREIGN OF MULTAN i
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THE SPIRITUAL SOVEREIGN OF MULTAN I
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THE SPIRITUAL SOVEREIGN OF MULTAN I
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THE SPIRITUAL SOVEREIGN OF MULTAN w
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THE SPIRITUAL SOVEREIGN OF MULTAN N
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THE SPIRITUAL SOVEREIGN OF MULTAN U
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THE SPIRITUAL SOVEREIGN OF MULTAN w
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THE SPIRITUAL SOVEREIGN OF MULTAN A
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7 THE WARRIOR SAINTS When Hindus an
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THE WARRIOR SAINTS endeavours to in
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THE WARRIOR SAINTS untouched; they
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THE WARRIOR SAINTS (mostly fabricat
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THE WARRIOR SAINTS so long. He set
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THE WARRIOR SAINTS Having finally s
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THE WARRIOR SAINTS It is known that
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THE WARRIOR SAINTS asthāna, is the
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THE WARRIOR SAINTS swallow living s
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THE WARRIOR SAINTS knowing how to g
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THE WARRIOR SAINTS In the same plac
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THE WARRIOR SAINTS his death on the
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THE MENDICANT SAINTS And, finally,
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THE MENDICANT SAINTS Qalandars used
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Page 200 and 201: THE MENDICANT SAINTS During his lif
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Page 208 and 209: THE MENDICANT SAINTS However, he we
Page 210 and 211: THE MENDICANT SAINTS not because it
Page 212 and 213: EPILOGUE As I have tried to show in
Page 214 and 215: EPILOGUE An equally important role
Page 216 and 217: EPILOGUE elephant ride. It exaspera
Page 218 and 219: NOTES 5 The profusion of relics in
Page 220 and 221: NOTES 2 THE HERMIT OF LAHORE 1 The
Page 222 and 223: NOTES His feet were firmly planted
Page 224 and 225: NOTES 4 THE ASCETIC OF PAKPATTAN 1
Page 226 and 227: NOTES despair and would come to me
Page 228 and 229: NOTES 6 In the last year of ‘Ala
Page 230 and 231: NOTES life). Here his opponent lost
Page 232 and 233: NOTES in his creative writings. Aft
Page 234 and 235: NOTES 5 The Hyderis of Khurasan der
Page 236 and 237: GLOSSARY bārahmāsa poems that dea
Page 238 and 239: GLOSSARY ī mān faith, creed inkā
Page 240 and 241: GLOSSARY nafs-i ammāra unregenerat
Page 242 and 243: GLOSSARY tarāwih˝ supererogatory
Page 244 and 245: BIBLIOGRAPHY u’d-dīn Chirāgh-i-
Page 248 and 249: BIBLIOGRAPHY —— (1965) ‘Malf
Page 250 and 251: ‘Abdar Rahim 164 ‘Abdul ‘Aziz
Page 252 and 253: cenotaphs (fake graves) 23-4 Chanda
Page 254 and 255: Jhelum 12 Jinnah, Muhammad ‘Ali 3
Page 256 and 257: Pir Badr 13, 165-9, 177, 201 Pir Bu
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