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The current study examined the worst condition of Pakistani people under the influence of Americans and Britishers in early 19th century in Bina Shah's novel "A Season for martyrs". New-Historicism as a theoretical framework applied to this study to depict and show the history of Pakistan in general and Sindh specifically. It comprehended the work through its historical context and knows intellectual as well as cultural history of that particular era of 19th century in this piece of literary work, readers came to know that how Pakistani people were suppressed, depressed and living under the influence of white men. On the other hand, how the beauty of Pakistan and Sindh is depicted in this novel. Bina Shah, a Pakistani English writer deals with issues such as: gender discrimination, gender inequality, and women education. She portrayed the historical realities of Pakistani society and the Sindhi rulers like Talpurs, especially. She showed the myth of Pakistani society with the real historical era of 2007. She not only portrayed the psyche of Pakistani Politics but also the conspiracies of western powers behind its manipulation. Therefore, this paper displayed the historical background of Pakistan's society with respect to socio-political perspectives. [ABSTRACT FROM AUTHOR]

This article analyses Ibn Taymiyya's neglected commentary on ʿAbū al-Qāsim al-Qushayrī 's Epistle on Sufism (al-Risāla al-Qushayriyya fī ʿilm al-taṣawwuf), in which he wages several intellectual battles simultaneously: with Ashʿarī theologians of earlier centuries, such as al-Qushayrī himself; with his Ashʿarī contemporaries like Ibn Jahbal al-Kilābī; and with advocates in Damascus and Cairo of Ibn al-ʿArabī's monistic teachings. Ibn Taymiyya deploys a set of historical and discursive arguments rooted in the early Sufi historiography to argue that both Ashaʿrīs and monistic-minded Sufis do not have a rightful claim to the heritage of the early Sufi authorities. In the struggle to define 'Islamic orthodoxy', Ashaʿrīs and Ḥanbalīs evince two radically different approaches to Sufi sayings. Al-Qushayrī and Ibn Jahbal affirm the harmony between Sufi utterances and the rational proofs of speculative theology (kalām), while, in stark contrast, Ibn Taymiyya accentuates their ascetic-mystical connotations. This Ḥanbalī–Ashʿarī debate comprised two conflicting attitudes to the notion of 'Muslim sainthood' (wilāya): the Ashʿarīs insisted that early Sufi saintly figures (awliyāʾ) mastered the principles of kalām in order to explain the nature of God to different classes of the Muslim community, while Ibn Taymiyya believed that this type of theological reasoning undermined the very foundations of the spiritual teachings of the early Sufis and retarded the spiritual growth of those who undertook the Sufi path. These polemical exchanges demonstrate that Sufi figures, concepts, images, and texts became central to the articulation of theological arguments during the early Mamluk sultanate. [ABSTRACT FROM AUTHOR]

Sufism, a mystical Islamic practice, has profoundly impacted Bengal's culture and civilisation, including Bangladesh and the Indian state of West Bengal. The current study aims to discuss how Sufism has helped to reduce religious hatred and extremism among Bengalis. It has also established a system of equality, love, and fraternity among people in the Bengali culture. The history and influence of Sufism in Bangladesh is over a thousand years old and significantly impacts about hundred sixty-nine million people in Bangladesh. One of the reasons is the effect of the calling of Dawah's activities. After Sufism crossed the threshold of Bangladesh, it fascinated the Bengalis and left a meaningful impact on them, which also strengthened their Islamic ideology. Sufism immensely helped the promotion of societal peace in Bengal. The Bengali Sufi saints preached love and compassion, and their ideas also promoted different aspects of religion. They urged people to appreciate variety and value one another's uniqueness. This selfless act inspired many humans to leave their faith to convert to Islam. There is a unique contribution of Sufism to the development of social life and the civilisation of Bangladesh. Remarkably, the settlements of eleven out of sixty-four districts with the names of the famous Sufis show the influence of Sufism. Moreover, since the Sufis were charismatic leaders, their piety, helpfulness, and compassion continue to help Sufism remain a pillar of mystical Islam in Bangladesh.

Mysticism is always considered to get closer to Allah. A lot of people accepted Islam due to these Sufi Saints. Sufi Saints participated a lot in making Islamic civilization. The actual Mystic traditions are obeying God, should practicing virtues like poverty, discipline, firmness, courtesy. They follow the direction of the Quran, Sunnah, and Shariah. On the other hand, the Subcontinent is the area known for Sufi Saints, who came to preach Islam here. That’s why we find many great examples of Islamic Mysticism here. Among these famous shrines, one is there in Gujrat popularly known as Syed Kabeer-Uddin Shah Daula Shrine. The main aim of this study is to investigate the teachings of Islam and the contemporary trends followed at the Shrine of Shah Daula and the misconceptions of some people about the innovations associated with this Shrine specifically the issue of the first baby born child and the disabled births. This article tells us those things that are associated with Islam directly or indirectly. This is an attempt to study the mystery, misconceptions, and beliefs about Shah Daula and his Shrine. The Research also focuses specifically upon the people known as Chauha’s (rats). This is library-based research collected data from books and articles as well as collected data through interviews, and personal observations. This article shows the real picture of Islam by providing authentic evidence.

Mysticism is always considered to get closer to Allah. A lot of people accepted Islam due to these Sufi Saints. Sufi Saints participated a lot in making Islamic civilization. The actual Mystic traditions are obeying God, should practicing virtues like poverty, discipline, firmness, courtesy. They follow the direction of the Quran, Sunnah, and Shariah. On the other hand, the Subcontinent is the area known for Sufi Saints, who came to preach Islam here. That’s why we find many great examples of Islamic Mysticism here. Among these famous shrines, one is there in Gujrat popularly known as Syed Kabeer-Uddin Shah Daula Shrine. The main aim of this study is to investigate the teachings of Islam and the contemporary trends followed at the Shrine of Shah Daula and the misconceptions of some people about the innovations associated with this Shrine specifically the issue of the first baby born child and the disabled births. This article tells us those things that are associated with Islam directly or indirectly. This is an attempt to study the mystery, misconceptions, and beliefs about Shah Daula and his Shrine. The Research also focuses specifically upon the people known as Chauha’s (rats). This is library-based research collected data from books and articles as well as collected data through interviews, and personal observations. This article shows the real picture of Islam by providing authentic evidence.

This study aims to express the importance of Sufi shrines in a Sindhi society. The Sufi shrines dwell a central status in our social, cultural and religious setup regarding socio-spatial relationships, status of women in Sufism/Mysticism, rituals, beliefs, spiritual influence, customs and traditions and spiritual healing. Sufi shrines are not only the source of satisfaction for the devotees but also a place where Muslims and non-Muslims participate in all rituals and festivities together. Sindh is the land of Sufis and it holds great importance in Sindhi culture. Hence, the case studies and observational research methods are used to analyze the importance of women Sufis in the Sindhi culture, because both these research methods are explanatory, descriptive, in-depth, detailed and exploratory in nature. Case studies of six women Sufi shrines (three from Karachi and three from Thatta) are incorporated to access the first hand knowledge on the subject. The historical and current scenario about women Sufis and their role in Sindh regarding Sufism is studied through an unstructured interview schedule. Six shrines from Karachi and Thatta were selected as a universe of the study, and the respondents were purposively selected for conducting interviews in detail. The findings reveal that the people of Sindh have blind faith on Sufis (men and women Sufis both). People consider that if they visit the Sufi shrines, they will be blessed with their desires. And moreover people go to the shrines to satisfy their socio-economic, psychological and physical, moral wishes and spiritual needs. [ABSTRACT FROM AUTHOR]

The paper compares my anthropological monograph about a Pakistani Sufi cult founded by a living saint, known as Zindapir, with a translated hagiography written about the same saint by a devoted poet-khalifa. It aims to compare two representational strategies of an historical figure—on the one hand, that of an anthropologist writing for a wider audience of expert social scientists and Islamic scholars and, on the other hand, an indigenous devotee who knew the saint well, claiming divine inspiration in his writings intended to honour his departed saint and to sacralize his name. The paper interrogates the fuzzy boundary between hagiography and ethnography, literary and descriptive text, fact and fiction, truth and myth, history and archeology in order to raise questions about the limits of dialogical anthropology. [ABSTRACT FROM PUBLISHER]