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In Pious Citizens, Ringer tells the story of a major intellectual revolution in nineteenth- and early twentieth-century India and Iran, one that radically transformed the role of religion in society. At this time, key theological debates revolved around Zoroastrianism’s capacity to generate “progress” and “civilization.” Armed with both the destructive and creative capacities of historicism, reformers reevaluated their own religious tradition, molding Zoroastrian belief and practice according to contemporary ideas of rational religion and its potential to create pious citizens. Ringer demonstrates how rational and enlightened religion, characterized by social responsibility and the interiorization of piety, was understood as essential for the development of modern individuals, citizens, new public space, national identity, and secularism. She argues persuasively that reformers believed not only that social reform must be accompanied by religious reform but that it was in fact a product of religious reform. Pious Citizens offers new insights into the theological premises behind the promotion of secularism, the privatization of religion, and the development of new national identities. Ringer’s work also explores growing connections between the Iranian and Indian Zoroastrian communities and the revival of the ancient Persian past.
This landmark book probes Muslims' attitudes toward Jews and Judaism as a special case of their view of other religious minorities in predominantly Muslim societies. With authority, sympathy and wit, Bernard Lewis demolishes two competing stereotypes: the Islamophobic picture of the fanatical Muslim warrior, sword in one hand and Qur'ān in the other, and the overly romanticized depiction of Muslim societies as interfaith utopias. Featuring a new introduction by Mark R. Cohen, this Princeton Classics edition sets the Judaeo-Islamic tradition against a vivid background of Jewish and Islamic history. For those wishing a concise overview of the long period of Jewish-Muslim relations, The Jews of Islam remains an essential starting point.
The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers three such religions—Zoraoastrianism, Judaism, and Islam . In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India.
Richard Bulliet's timely account provides the essential background for understanding the contemporary resurgence of Muslim activism around the globe. Why, asks Bulliet, did Islam become so rooted in the social structure of the Middle East and North Africa, as well as in those parts of Asia and Africa to which it spread after the tenth century? In assessing the historical evolution of Islamic society, Bulliet abandons the historian's typical habit of viewing Islamic history "from the center", that is, focusing on the rise and fall of imperial dynasties. Instead, he examines the question of how and why Islam became - and continues to be - so rooted in the social structure of the vast majority of people who lived far from the political center and did not see the caliphate as essential in their lives. Focusing on Iran, and especially the cities of Isfahan, Gorgan, and Nishapur, Bulliet examines a wide range of issues, including religious conversion; migration and demographic trends; the changing functions and fortunes of cities and urban life; and the roots and meaning of religious authority. The origins of today's resurgence, notes Bulliet, are located in the eleventh century. "The nature of Islamic religious authority and the source of its profound impact upon the lives of Muslims - the Muslims of yesterday, of today, and of tomorrow - cannot be grasped without comprehending the historical evolution of Islamic society", he writes. "Nor can such a comprehension be gained from a cursory perusal of the central narrative of Islam. The view from the edge is needed, because, in truth the edge ultimately creates the center".
A new translation of the foundation texts of the Zoroastrian religion, the Gathas (songs) composed by Zoraster himself, together with the Liturgy in seven chapters composed shortly after his death some 2600 years ago. After a substantial introduction to Zoroaster's religious thought, West presents the translations with facing page explanations of the meaning of each verse.
With such ancient beginnings, Zoroastrianism is as remarkably enduring as it is venerable. The principle religion of Iran until the Advent of Islam, it has also been influential beyond its own followers, interacting with other, younger faiths and shaping their views on the nature of evil, the coming of a saviour and the last days. The resonant message of Zarathustra (or Zoroaster), the founder of the religion, is encapsulated in its most sacred scripture, the Gathas, whose poetic power can still be appreciated today. This richly illustrated book explores many important themes of Zoroastrianism: its rise during the second millennium BCE, its doctrines, rituals and teachings, its growth into the foremost faith of the Achaemenid and Parthian empires, its consolidation under the Sasanians, its expansion east to China, and its impact on Judaism, Christianity and Islam. From Iran to the west coast of India, the story continues with the maritime exodus of the Zoroastrians and their settlement as an immigrant community (now called 'Parsis') under British colonial rule. With chapters by world-leading authorities, this is a vital record of the art, literature and culture of one of the world's most fascinating religious traditions.
This text describes the realities of modern Parsi religion through 30 interviews in which urban Parsis belonging to different social milieus and religious schools of thought discuss various aspects of their religious lives. Zoroastrianism, the faith founded by the Iranian prophet Zarathustra, originated around 1000BCE and is widely regarded as the world's first revealed religion. Although the number of its followers declined dramatically in the centuries after the 7th century Islamic conquest of Iran, Zoroastrians survive in Iran to the present day. The other major Zoroastrian community are the Parsis of India, descendants of Zoroastrians who fled Muslim dominion.
Explores the problems for studying art and religion in Eurasia arising from ancestral, colonial and post-colonial biases in historiography.