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This book demonstrates how a local elite built upon colonial knowledge to produce a vernacular knowledge that maintained the older legacy of a pluralistic Sufism. As the British reprinted a Sufi work, Shah Abd al-Latif Bhittai's Shah jo risalo, in an effort to teach British officers Sindhi, the local intelligentsia, particularly driven by a Hindu caste of professional scribes (the Amils), seized on the moment to promote a transformation from traditional and popular Sufism (the tasawuf) to a Sufi culture (Sufiyani saqafat). Using modern tools, such as the printing press, and borrowing European vocabulary and ideology, such as Theosophical Society, the intelligentsia used Sufism as an idiomatic matrix that functioned to incorporate difference and a multitude of devotional traditions—Sufi, non-Sufi, and non-Muslim—into a complex, metaphysical spirituality that transcended the nation-state and filled the intellectual, spiritual, and emotional voids of postmodernity.
The Book Presents Selected Verse From The Shah Jo Risalo Of Shah Abdul Latif Of Bhitai, The Celebrated Sixteenth Century Sufi Poet. Known As One Of The Greatest Sufi Works In History, Shah Abdul Latif`S Shah Jo Risalo Is A Prayer, A Cry For The Beloved. Written More Than 250 Years Ago, Latif`S Poetry Is Deeply Rooted In The Human Experience Of Searching For The Self. This Is The First Comprehensive Translation To Appear In English From India.
Within the complex religious landscape of modern India, the community of Sindh stands out as a powerful example of interfaith relations. This Hindu community moved to India and practiced Sufism following Sindh's inclusion to Pakistan in the 1947 partition. Drawing on a close analysis of literature and poetry, interviews with key informants, and a reading of historic rituals and architectures, Michel Boivin demonstrates that this active religious minority has managed to retain its unique Hindu-Sufi identity amidst the rigidification of official religions in both India and Pakistan. Of particular significance, Boivin argues, was the creation of sacred spaces called darbars. These shrines include a religious building where the Hindu Sindhis worship Sufi saints, chant Sufi poetry and perform Sufi rituals. In looking at this vibrant community as a trans-religious culture capable of navigating the challenges of the modern nation state, this book is an important contribution to understanding the Muslim-Hindu encounter in India.
Annemarie Schimmel, one of the world's foremost authorities on Persian literature, provides a comprehensive introduction to the complicated and highly sophisticated system of rhetoric and imagery used by the poets of Iran, Ottoman Turkey, and Muslim India. She shows that these images have been used and refined over the centuries and reflect the changing conditions in the Muslim world. According to Schimmel, Persian poetry does not aim to be spontaneous in spirit or highly personal in form. Instead it is rooted in conventions and rules of prosody, rhymes, and verbal instrumentation. Ideally, every verse should be like a precious stone--perfectly formed and multifaceted--and convey the dynamic relationship between everyday reality and the transcendental. Persian poetry, Schimmel explains, is more similar to medieval European verse than Western poetry as it has been written since the Romantic period. The characteristic verse form is the ghazal--a set of rhyming couplets--which serves as a vehicle for shrouding in conventional tropes the poet's real intentions. Because Persian poetry is neither narrative nor dramatic in its overall form, its strength lies in an "architectonic" design; each precisely expressed image is carefully fitted into a pattern of linked figures of speech. Schimmel shows that at its heart Persian poetry transforms the world into a web of symbols embedded in Islamic culture.
Preliminary Material /Editors Liber Amicorum -- Professor Bleeker's publications /Editors Liber Amicorum -- Professor C. J. Bleeker, a personal appreciation /Geo Widengren -- Are the Bororo Parrots or are we? /Th. P. van Baaren -- Le Professeur W. B. Kristensen et l'Ancien Testament /M.A. Beek -- Pour l'histoire du dualisme: un Coyote africain, le Renard pâle /Ugo Bianchi -- Saviour and judge: two examples of divine ambivalence /S. G. F. Brandon -- Mitologia /Angelo Brelich -- Sehen und hören /K. A. H. Hidding -- Prasāda in the Rāmāyana /D. J. Hoens -- The conception of creation in cosmology /E. O. James -- Der Schrecken Pharaos /Siegfried Morenz -- Jesus and Mani - a Comparison /L. J. R. Ort -- Light and darkness in Ancient Egyptian Religion /Helmer Ringgren -- Shāh ʻInāyat Shahīd of Jhōk a Sindhi mystic of the early 18th century /Annemarie Schimmel -- Pietism and enlightenment /Herbert W. Schneider -- Ein Fragment zur Physiognomik und Chiromantik aus der Tradition der spätantiken jüdischen Esoterik /Gershom Scholem -- Histoire des Religions, Histoire du Christianisme, Histoire de l'Église: Réflexions méthodologiques /Marcel Simon -- Koranisches Religionsgespräch eine Skizze /Jacques Waardenburg -- Muḥammad and the Qurʾān. Criteria for Muḥammad's prophecy /K. Wagtendonk -- Die Hymnen der Pistis Sophia und die gnostische Schriftauslegung /Geo Widengren -- The Book of Gates /J. Zandee.
No Hindu god is closer to the soul of poetry than Krishna, and in North India no poet ever sang of Krishna more famously than SūrdD=as-or Sūr, for short. He lived in the sixteenth century and became so influential that for centuries afterward aspiring Krishna poets signed their compositions orally with his name. This book takes us back to the source, offering a selection of Sūrd=as's poems that were known and sung in the sixteenth century itself. Here we have poems of war, poems to the great rivers, poems of wit and rage, poems where the poet spills out his disappointments. Most of all, though, we have the memory of love-poems that adopt the voices of the women of Krishna's natal Braj country and evoke the power of being pulled into his irresistible orbit. Following the lead of several old manuscripts, Jack Hawley arranges these poems in such a way that they tell us Krishna's life story from birth to full maturity. These lyrics from Sūr's Ocean (the Sūrs=agar) were composed in the very tongue Hindus believe Krishna himself must have spoken: Brajbh=as=a, the language of Braj, a variety of Hindi. Hawley prepares the way for his verse translations with an introduction that explains what we know of Sūrd=as and describes the basic structure of his poems. For readers new to Krishna's world or to the subtleties of a poet like Sūrd=as, Hawley also provides a substantial set of analytical notes. "Sūr is the sun," as a familiar saying has it, and we feel the warmth of his light in these pages.
This book offers the first sustained treatment of Sufism in the context of modern Muslim communities. It is also innovative, in that it broadens the purview of the study of Sufism to look at the subject right across international boundaries, from Canada to Brazil, and from Denmark to the UK and USA. Subjects discussed include: the politics of Sufism, the remaking of Turkish Sufism, tradition and cultural creativity among Syrian Sufi communities, the globalization of Sufi networks, and their transplantation in America, Iranian Sufism in London, and Naqshbandi Sufism in Sweden. In its thorough examination of how Sufi rituals, traditions and theologies have been adapted by late-modern religiosity, this volume will make indispensable reading for all scholars and students of modern Islam.