Journal articles: 'Chishti'

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Fatima, Samza, Muhammad Bilal, and Aamir Abbas. "Sufism and the Socio-Legal Services of Hazrat Moinuddin Hasan Sanjari of Ajmer Urf "Khwaja Gareeb Nawaz"." Global Regional Review IV, no. III (2019): 277–82. http://dx.doi.org/10.31703/grr.2019(iv-iii).31.

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The Sufi saints, Ulemas and Mashaikhs always had an important place in the history of mankind. These Sufi saints belong to different tariqas but their basic belief has been same and that is “oneness of Allah”. A tariqa is a school of thought or a concept for the mystical teaching and spiritual practices with the intention of seeking the ultimate truth. The history of Moinuddin Chishti, the Sufi saint of Ajmer is much mired in mythology. Therefore, it is often infuriating to shift fact from friction. Loveable and the legends declare Moinuddin Chishti a great saint, many are curious to know why he is considered to be so. This paper explores why Moinuddin Chisti is considered greater above all in the Chishti tariqa. In addition to this, this paper also explores the socio-legal services of Moinuddin Chishti for Muslim world generally and for Rajasthan particularly.

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KAMRAN, TAHIR, and AMIR KHAN SHAHID. "Shari‘a, Shi‘as and Chishtiya Revivalism: Contextualising the Growth of Sectarianism in the Tradition of the Sialvi Saints of the Punjab." Journal of the Royal Asiatic Society 24, no. 3 (2014): 477–92. http://dx.doi.org/10.1017/s1356186314000194.

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AbstractThis article discusses the transformation that took place within the Chishtiya silsilah after its revival in the Punjab in the eighteenth and nineteenth centuries. Within this Chishtiya revival an exclusionary streak emerged, embedded within a shari‘a-centred orientation, leading to Shi‘a and Chishti Sunni antagonism in the Punjab. As a result, the composite and all-inclusive ethos epitomised by earlier Chishti Sufis of the thirteenth century was jettisoned. Underpinning these developments was the advent of the Usuli faction among the Shi‘a of Awadh, whose influence was resonating in the Punjab by the turn of the twentieth century. The khanaqah of Sial Sharif in Sargodha district illustrates this exclusionary trend, as reflected in the texts such as the Mazhab-i Shi‘a by Khawja Qammar ud Din Sialvi.

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Nusrat, Mustafa, та Sibghatullah Bhutto Dr. "ہندوستان میں سلسلہ چشت کا تعارف اور ارتقاء". AL-MISBAH research journal 4, № 3 (2024): 75–85. https://doi.org/10.5281/zenodo.14455346.

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ABSTRACT Sufism possesses a prominent place in the propagation of Islam and its basic teachings are the teaching of simplicity with purity and piety. The land of Hind has had been center of Sufiya since centuries and uncountable Sufiz had come here to preach and spent their whole lives in this land till died.  Sufism began and evolved with the teachings of Khawaja Hasan Basri and then four major Sufis came into existence, one of which is the Chishtiya Sufi order. It started with Hazrat Ishaaq Shaami, Hazrat Ziauddin Chishti and then spread to the land of India by Hazrat Khawaja Moinuddin Chishti a caliph of Khawaja Usman Haruni. After him, through Khawaja Bakhtiar Kaki, Fariduddin Masood Ganj Shakar, Nizamuddin Auliya and Hazrat Chirag Dehlavi. The Chishti Order has had a lasting impact on the spiritual and cultural landscape of India, promoting a message of love, tolerance, and inclusivity. Its unique teachings were going to influence people across various cultures and religions so it became the largest Sufi order of the subcontinent thanks to Khwaja Noor Mahd Maharavi, Khwaja Muhammad Sulaiman Tunsvi and Khwaja Qamaruddin Sialvi. This paper is comprehensive and detailed study of the introduction and evolution of Chishtiya Sufi order in Hind.

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Noreen, Sadia, and Hamayun Abbas. "U-7 Utilization of the Thoughts of Chishti Sufis in Monastic System." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 1 (2020): 91–105. http://dx.doi.org/10.53575/u7.v4.01.91-105.

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The ancient path of Chishti Sufi as it is known in the Indo-Pak, is the inward dimension of Islam, essentially Islamic mysticism. Chishti order practitioners seek to find the truth of divine love and knowledge through direct personal experience of the Beloved. The teaching of Chishti order is the way to God via spirituality rather than through reason, and it celebrates the intimate relationship of the seeker with Allah. The Chishti order teachings and practices of the Sufis have great relevance for seekers today, and can help you to deepen your spiritual practice . The Chishti Sufis say that the reason of the whole creation is that the perfect Being wished to know Himself, and did so by awakening the love of His nature and creating out of it His object of love. The Chishti Sufi responds with loving-kindness and harmony towards those who harm them, for they see everything in themselves and themselves in everything, and because of this it is said that the highest form of human love is ‘God love’. The Chishti Sufi traditions have a well-developed philosophical psychology, which includes dream interpretation. Chishti Sufi’s stand above all of us in their deeds and actions. Chishtisufis spent their whole life span in loving almighty and sharing their love with us.For restoring peace,harmony,love and brotherhood across the universe and religions, we all must follow Chishti Sufi ways unquestionably.

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Laskar, Sakir Hossain. "Islam and Sufism in South Asia." ISLAMIC STUDIES 61, no. 3 (2022): 331–43. http://dx.doi.org/10.52541/isiri.v61i3.2430.

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In his Lovers of God: Sufism and the Politics of Islam in Medieval India, Raziuddin Aquil studied the role of Sufis in preaching Islam in medieval South Asia. He saw the preaching of Islam in South Asia as a gradual process. Many Sufi orders preached Islam in South Asia from medieval times. Among these Sufi orders, the Chishtī order caught the attention of many scholars of Islamics. Carl W. Ernst and Bruce B. Lawrence also penned a highly acclaimed work Sufi Martyrs of Love: Chishti Sufism in South Asia and Beyond. While Aquil detailed various practices of the Chishtī order and Chishtī saints’ role in various socio-political events that took place in the Delhi Sultanate, Ernst and Lawrence elaborated on the origin, development, practices, and concepts of the Chishtī order. Unlike Aquil, Ernst and Lawrence continued describing the history of the Chishtī order up to the twenty-first century. The purpose of this review essay is to compare and assess these two works with the help of primary and secondary sources.

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Dr Muhammad Tayyeb Nadeem, Dr. Ahmad Raza ul Habib та Dr. Musarrat Malik. "Ṣufī Saint ‘Khāwaja Gharīb Nawāz’ and His Impact on Indo-Pak Subcontinent: An Analysis in the light of His Intuitive Role". Al-Qamar 4, № 1 (2021): 193–206. https://doi.org/10.53762/vhkddb18.

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Ṣūfī saints have the basic belief of ‘Oneness of Allāh’ and thus they have a lot of significance in the history of mankind. The ‘Sufi orders’ refer to the school of thought that refers to spiritual teachings and practices to seek the ultimate truth and purpose of life. This research paper revolves around Moinuddin Chishti (1143-1236 C.E.) also known as ‘Khawaja Gharib Nawaz’ who is the Ṣufī saint of Ajmer, India. He is considered one of the great saints of the Chishtī order. The methodology of this research paper covers the narrative and intuitive method which will focus on the important narrated history events and concepts related to mysticism. In this research paper, we will also focus on his histories such as his socio-legal services for the Muslims and their implications on the subcontinent. In light of the Ṣufism history of centuries, it is very important to study the philosophy of his teachings and his impact on the Muslim people of Indo-Pak Subcontinent. This will also aim to understand the reformation done by Khawaja Moinuddin Chishti and how he evoked divine love in the hearts of people, which is not dealt in an academic manner as per the humble knowledge of the researchers.

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ALAM, MUZAFFAR. "The Mughals, the Sufi Shaikhs and the Formation of the Akbari Dispensation." Modern Asian Studies 43, no. 1 (2009): 135–74. http://dx.doi.org/10.1017/s0026749x07003253.

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AbstractThis essay places Mughal–Sufi relationship within a larger sixteenth century context, focusing on the strategies the early Mughals adopted to build their power in India. It reviews the positions of the two important sufi groups, the Indian Chishtis and the Central Asian Naqshbandis, juxtaposing the political benefits or the loss that the Mughals saw in their associations with them. While the Naqshbandi worldview and the legacy of the legendary Ubaid Allah Ahrar clashed with their vision of power, in the Chishti ideology, on the other hand, they found a strong support for themselves. The Chishtis then had an edge at the time of Akbar. But the Naqshbandis under Khwaja Baqi Billah (d. 1603) continued in their endeavour to reinstate their place in Mughal India. The paper thus provides a backdrop and makes a plea for re-evaluating the debate on the ideology and politics of Shaikh Ahmad Sirhindi (d. 1624).

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Chishti, Muzaffar. "Remarks by Muzaffar Chishti." Proceedings of the ASIL Annual Meeting 104 (2010): 116–18. http://dx.doi.org/10.5305/procannmeetasil.104.0116.

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Alam, Muzaffar. "Strategy and imagination in a Mughal Sufi story of creation." Indian Economic & Social History Review 49, no. 2 (2012): 151–95. http://dx.doi.org/10.1177/001946461204900201.

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This article examines a seventeenth-century text that attempts to reconcile Hindu and Muslim accounts of human genesis and cosmogony. The text, Mir’āt al-Makhlūqāt (‘Mirror of Creation’), written by a noted Mughal Sufi author Shaikh ‘Abd al-Rahman Chishti, purportedly a translation of a Sanskrit text, adopts rhetorical strategies and mythological elements of the Purāna tradition in order to argue that evidence of the Muslim prophets was available in ancient Hindu scriptures. Chishti thus accepts the reality of ancient Hindu gods and sages and notes the truth in their message. In doing so Chishti adopts elements of an older argument within the Islamic tradition that posits thousands of cycles of creation and multiple instances of Adam, the father of humans. He argues however that the Hindu gods and sages belonged to a different order of creation and time, and were not in fact human. The text bears some generic resemblance to Bhavishyottarapurāna materials. Chishti combines aspects of polemics with a deft use of politics. He addresses, on the one hand, Hindu intellectuals who claimed the prestige of an older religion, while he also engages, on the other hand, with Muslim theologians and Sufis like the Naqshbandi Mujaddidis who for their part refrained from engaging with Hindu traditions at all.

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Dogra, Sakshi, and Simi Malhotra. "Book review: Seema Chishti, Sumitra and Anees: Tales and Recipes from a Khichdi Family. Harper Collins." Indian Journal of Gender Studies 31, no. 2 (2024): 270–72. http://dx.doi.org/10.1177/09715215241236523.

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Khan, Khurshid. "Charity in Medieval Sufi Islam: Spiritual Dimensions." International Journal of Linguistics, Literature and Translation 4, no. 5 (2021): 279–86. http://dx.doi.org/10.32996/ijllt.2021.4.5.31.

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The Early Chishti Sufi Shaikhs from thirteenth and fourteenth century Delhi made critical interventions in the religious lives of the Muslims in South Asia. They cultivated in their adherents the much-needed ethical vision and sensitivity towards the socially marginalized. Yet hardly any attention is paid to the pedagogy of these Sufis on religion and spirituality. Their discourses on their community are documented in their literary works like malfūzāt. Of late, malfūzāt have been studied as a literary genre for the unique processes of their making. But their didactic contents on Islam and their instructions to Sufi initiates have barely been examined. This lacuna stems on account of the usage of these religious texts as fillers for information lacking in court chronicles. The essay studies the pedagogy of the Early Chishtī Shaikhs and as they related to charity in medieval South Asia. It also examines the mechanisms deployed by them to cultivate a philanthropic vision in Muslims in the praxis of faith.

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Ingram, Brannon D. "Book Review: Moin Ahmad Nizami, Reform and Renewal in South Asian Islam: The Chishti-Sabris in 18th–19th Century North India." Indian Economic & Social History Review 56, no. 1 (2019): 110–12. http://dx.doi.org/10.1177/0019464618820151.

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Ефремов, Игорь Александрович. "Иммиграционная политика в США". Демографическое обозрение 2, № 2 (2015): 121–29. http://dx.doi.org/10.17323/demreview.v2i2.1786.

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Рецензия на книгу Meissner D., D. M. Kerwin, M. Chishti, C. Bergeron (2013). Immigration enforcement in the United States. The rice of a formidable machinery. U . S .: Migration policy institute : 182.

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International, Archives of Integrated Medicine. "Cuscuta reflexa Traditional miracle plant: A Review on ethnomedicinal and therapeutic Potential." International Archives of Integrated Medicine 11, no. 1 (2024): 1–8. https://doi.org/10.5281/zenodo.10556608.

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Muhammad Amjad Chishti, Muhammad Akram, Fethi Ahmet Ozdemir, Aymen Owais Ghauri, Adonis Sfera, Pragnesh Parmar. Cuscuta reflexa Traditional miracle plant: A Review on ethnomedicinal and therapeutic Potential. Int. Arch. Integr. Med., 2024; 11(1): 1-8.

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Gupta, Niti, and Daljit Kaur. "Fatehpur Sikri: A Reflection of Mughal Syncretic Statecraft." International Journal of Research and Scientific Innovation XII, no. V (2025): 1493–501. https://doi.org/10.51244/ijrsi.2025.120500142.

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The paper examines Fatehpur Sikri, an ancient city that was temporarily used as a capital by Emperor Akbar during the 16th century. It discusses the city’s monumental architecture, design, and integration of Persian, Islamic, and Hindu styles of architecture. He constructed it to commemorate the birth of his son, Salim, and it gained recognition for its religious association with the Sufi saint Salim Chishti. The research discusses popular landmarks such as the Ibadat Khana, Diwan-i-Khas, and the Salim Chishti mausoleum, discussing their distinct designs and significance. Though the city was deserted shortly after its construction, it stays a testament to his progressive leadership and regard for other religions. The paper underlines in which ways religious tolerance, Sufi Spiritualism, and political legitimacy, converged in the built landscape. Overall, the research concludes that for all its brief period as a capital city, the city left an enduring mark on India’s cultural and architectural heritage as its architecture is one of the finest of Mughal art. It is the symbol of political authority with syncretic architecture and influence from amalgamation of diverse cultures.

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Muhammad, Faqir, and Matloob Ahmed. "U-15 The Educational and Religious Contributions of Hazrat Molana Sardar Ahmad Chishti Qadri)." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 3 (2021): 159–74. http://dx.doi.org/10.53575/u15.v5.03.159-174.

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Hazrat Allama Sardar Ahmad is Pakistani and belongs to Faisalabad. He born on 22 September, 1906 in Diyal Gerh, Gordaspur Hindustan. He established a great Islamic Institute with the name “Mezher-ul-Islam Jamia Rizvia Jhang Bazar Faisalabad. He was great Islamic learned personality, Speaker, Teacher, Sufi Saint, Writer of many books and Faqih who had excellent command on Islamic Jurisprudence and was known by his students and followers as “Mohaddis-i-Azam” Pakistan. He was the son of great personality Choudhry Miran Buksh Chishti. He was also the organizer of “All India Sunni Conference” and took active part in the movement of Pakistan. He produced many Ulamas with full knowledge of Quran, Hadith, Fiqh, Arabic Language and Literature, Islamic history, Ilm-ul-Kalam, Islamic Political, Social, Economic Thoughts. In modern Islamic World, a great number of Ulamas are delivering Islamic teachings and services which have gained their education from the Jamia Rizvia Faisalabad. He was adherent spiritually with Shah Muhammad Taj-al-Haq of Chishti Sufi Order. He died on 29 Dec, 1962 and his Shrine is located in Sunni Rizvi Jamia Masjid JhangBazar, Faisalabad.

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ABENANTE, DIEGO. "Inherited Charisma and Personal Qualities: Sayyids and religious reform in nineteenth century Multan." Journal of the Royal Asiatic Society 30, no. 3 (2020): 417–32. http://dx.doi.org/10.1017/s1356186320000103.

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AbstractIt has generally been acknowledged that Sayyids, through their real or imagined connection to the Prophet, have represented a key trans-regional dimension of Islam. In the Punjab, the status of the Ashraf has been reinforced by their role as custodians of the Sufi shrines. In the Multan region, Sayyids and Qureshis acted frequently as pir and sajjada nashin for many Sufi dargahs. Their position, however, did not go unchallenged. The Chishti Nizami revival in the late eighteenth and nineteenth century saw the growth of an alternative religious network that competed with older families both religiously and socially. This process directly challenged the idea of inherited charisma and the established social hierarchy. Although reform movements are often considered to represent a shift towards a universal dimension of Islam, connected symbolically to Arabia and to the figure of the Prophet, the Chishti Nizami revival in Multan can be seen rather as a vernacularisation of Islamic authority. The movement favoured the social ascent of local tribes and non-Arab Ashraf families. The alliance between these groups would become a stable feature in the nineteenth and early twentieth centuries, and contributed to the social status of Sayyid families being questioned.

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Aquil, Raziuddin. "Chishti Sufi Order in the Indian Subcontinent and Beyond." Studies in History 21, no. 1 (2005): 99–111. http://dx.doi.org/10.1177/025764300502100105.

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Li, Yang, Cornelis van Achterberg, Cheng-Jin Yan, and Xue-Xin Chen. "Review of Bicarinibracon Quicke & Walker and Chelonogastra Ashmead (Hymenoptera, Braconidae, Braconinae) in China, with the description of two new species." Journal of Hymenoptera Research 97 (November 26, 2024): 1285–99. http://dx.doi.org/10.3897/jhr.97.138683.

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The species of two genera (Bicarinibracon Quicke & Walker and Chelonogastra Ashmead) of the subfamily Braconinae (Hymenoptera, Braconidae) from China are reviewed and 6 species are recognized, including 2 new species (Bicarinibracon concolorsp. nov. and Chelonogastra rugosasp. nov.), which are described and illustrated. Bicarinibracon carini Chishti & Quicke, 1993 is reported from China for the first time. Keys to the Chinese species of the genera Bicarinibracon and Chelonogastra are provided.

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Fayyaz, Fatima. "Rūmī and Chishtī Mystics in the Subcontinent (18th Century to present)." Pakistan Journal of Historical Studies 6, no. 1-2 (2021): 1–28. https://doi.org/10.2979/pak.00001.

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ABSTRACT: From the eighteenth century onwards, Rūmī’s Ma ṡ navī significantly influenced the Chishtī Silsilah, one of the most popular mystic orders of the subcontinent. Biographies, discourses, treatises, and other writings of Chishtī Sufis reveal how Ma ṡ navī was integrated into theological and mystical debates within Chishtī ḳhānqāhs. The shared emphasis on the centrality of the pīr (spiritual guide) in both Rūmī’s mystical ideology and Chishtī Sufism allowed Chishtīs to frequently quote Ma ṡ navī in their discussions. Leading Chishtī figures referenced Ma ṡ navī’ s verses to support their arguments alongside the Quran and Ḥadīṡ (sayings of Prophet Muḥammad, pbuh). They elucidated Ma ṡ navī through the lens of Chishtī teachings, which contributed to propagating it amongst their followers. Additionally, Chishtīs incororated Ma ṡ navī into their samā ʻ (listening to music) and ʻurs (death anniversary of a Sufi) gatherings, promoting the work amongst the masses across the region. Later Chishtī Sufis even referenced Naqshbandī authors while interpreting Ma ṡ navī , highlighting its role as a bridge between Sufi traditions in India.

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Li, Yang, Achterberg Cornelis van, Cheng-Jin Yan, and Xue-Xin Chen. "Review of Bicarinibracon Quicke & Walker and Chelonogastra Ashmead (Hymenoptera, Braconidae, Braconinae) in China, with the description of two new species." Journal of Hymenoptera Research 97 (November 26, 2024): 1285–99. https://doi.org/10.3897/jhr.97.138683.

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The species of two genera (Bicarinibracon Quicke & Walker and Chelonogastra Ashmead) of the subfamily Braconinae (Hymenoptera, Braconidae) from China are reviewed and 6 species are recognized, including 2 new species (Bicarinibracon concolor sp. nov. and Chelonogastra rugosa sp. nov.), which are described and illustrated. Bicarinibracon carini Chishti & Quicke, 1993 is reported from China for the first time. Keys to the Chinese species of the genera Bicarinibracon and Chelonogastra are provided.

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Qureshi, Regula Burckhardt. "Localiser l'islam: Le samac dans la cour royale des saints chishti." Cahiers de musiques traditionnelles 5 (1992): 127. http://dx.doi.org/10.2307/40240129.

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Matringe, Denis, P. M. Currie, and Christian W. Troll. "The Shrine and Cult of Mu'in al-din Chishti of Ajmer." Studia Islamica, no. 74 (1991): 192. http://dx.doi.org/10.2307/1595905.

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Rozehnal, Robert. "A ‘Proving Ground’ for Spiritual Mastery: The Chishti Sabiri Musical Assembly." Muslim World 97, no. 4 (2007): 657–77. http://dx.doi.org/10.1111/j.1478-1913.2007.00206.x.

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Umeh, Jude, and Dean Burnell. "Commercializing Innovation Jerry SchaufeldThe FINTECH Book Susanne Chishti and Janos Barberis." ITNOW 58, no. 4 (2016): 64. http://dx.doi.org/10.1093/itnow/bww118.

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Kinyaeva, Anastasia V. "WHO ARE THE QAWWALS: THE TRADITION OF QAWWALI IN NORTHERN INDIA AND ITS KEEPERS." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2023): 76–87. http://dx.doi.org/10.28995/2658-4158-2023-4-76-87.

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The article examines the musical performative practice of qawwali that is performed in the tombs of Muslim saints of the Chishti Sufi order and is characteristic of the Indian subcontinent. Attention is paid to the traditional form of qawwali which it preserved in Northern India today, as well as to the community of qawwals – hereditary qawwali performers and the keepers of this tradition. The features of individual groups of this community are analyzed. Suggestions are made as to which features can potentially be universal for the qawwal community as a whole, and which are likely to be specific to individual regions or groups of performers.

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TOUSEEF, MUHAMMAD, and ALEXANDRE PAPAS. "The History of Sufism in Multan." Islamic Studies 58, no. 4 (2019): 471–501. https://doi.org/10.52541/isiri.v58i4.730.

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The medieval history of Sufism in Multan is relatively well known. A figure such as the famous Suhrawardi Shaykh Baha’ al-Din Zakariyya from the thirteenth century embodies this prestigious period. Our article shows that the Sufi brotherhoods have continued to flourish until today, far beyond what traditional historiography describes. Using unexplored sources—mostly modern Urdu hagiographies devoted to the sacred history of Multan—we reconstruct the biography and the bibliography of many Sufi shaykhs as well as the lineages, especially Qadiri and Chishti, from which they come; we identify several mausoleums and lodges across the city; eventually, we reveal the existence of marginal mystics who marked the religious memory of this heritage city of the Pakistani Punjab.

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Muhammad, Faqir, Professor Dr Matloob Ahmed, and Dr Jameel Ahmad Shahzad. "The Role of Jamia Rizvia Faisalabad in Contribution of Islamic Teachings." Al Khadim Research journal of Islamic culture and Civilization 2, no. 3 (2021): 25–41. http://dx.doi.org/10.53575/arjicc.v2.03(21)u3.25-41.

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JamiaRizvia “Mezher-ul-Islam” is located in Jhang Bazar Faisalabad. This great Islamic Institute was founded by HazratAllamaSardar Ahmad Chishti Qadri who was great Islamic Scholar, Researcher and Learned personality in the discipline of Quran, Hadith, Islamic Jurisprudence and Arabic Language.TheJamiaRizvia has produced many Ulamas, Orators, Debaters and Authorswhich are serving as Islamic Preachers, CivilGovernmental servants in different official Institution. This Islamic Institute is not only delivering the Islamic and Arabic studies but also current educational courses like as: English, Urdu, Mathematics, Sociology, and Computer Science Pak Studies. So, it can be said that the scholar qualified from this Institution has full command over the Islamic and Modern knowledges. Dueto great effective and appreciable way of Teaching, the last degree of Dars-i- Nizami(Al.Shahadat-ul-Alimyya)is considered equivalent to M.A Islamiat and Arabic.

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Chishti, MA, Vivek Rawat, and P. Nagarwal. "Acute Dissection of the Ascending Aorta: A Case Report and Topic Review." Journal of Mahatma Gandhi University of Medical Sciences and Technology 2, no. 1 (2017): 31–34. http://dx.doi.org/10.5005/jp-journals-10057-0028.

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ABSTRACT Aortic dissection (AD) is a rare entity with an incidence estimated to be 5 to 30 cases per million people per year1 (The Gale Encyclopedia of Medicine, 3rd ed.). It has association with hypertension, connective tissue disorders, congenital aortic stenosis, and bicuspid aortic valve. Spontaneous dissections are rare. It has a high mortality rate when left untreated. Recent advances in imaging have allowed for early and accurate diagnosis of acute aortic syndromes and the options for management are expanding. This case report and review presents the case of a 20-year-old man with Marfan's syndrome with acute type I AD who underwent emergency Bentall's procedure. How to cite this article Chishti MA, Rawat V, Nagarwal P. Acute Dissection of the Ascending Aorta: A Case Report and Topic Review. J Mahatma Gandhi Univ Med Sci Tech 2017;2(1):31-34.

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Papan-Matin, F. "`Ayn al-Qudat al-Hamadhani, His Work, and His Connection with the Early Chishti Mystics." Comparative Studies of South Asia, Africa and the Middle East 30, no. 3 (2010): 341–55. http://dx.doi.org/10.1215/1089201x-2010-018.

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CALABRİA, Michael. "El-Khaḍir/El-Khiḍr: Le Prophète-Sage dans la Tradition Musulmane by Irfan Omar (Casablanca: A. Retani Éditions La Croisée des Chemins, 2021), 202 pp., ISBN: 9789920769860, 18.00 €". Ilahiyat Studies 14, № 1 (2023): 235–38. http://dx.doi.org/10.12730/is.1296441.

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First Paragraph: In November 1654, the Mughal emperor Shah Jahan made a pilgrimage to the shrine of Mu’in al-Din Chishti in the city of Ajmer as was a common practice for the members of his dynasty. The journey is captured in a painting from his royal chronicle, The Padshahnama. As the emperor crosses a stream on the outskirts of the city, he encounters a mysterious figure standing on the surface of the water, clad in an emerald robe and turban, and offering a globe to the emperor. Although unnamed in the painting, this figure has been identified as al-Khiḍir (also rendered as al-Khaḍir and Khizr), literally “the Green One,” the traditional name given to Mūsā’s (Moses’) mysterious guide mentioned in the Qur’an (al-Kahf 18.60-82 ff.) and the subject of Irfan Omar’s welcome study of this important figure in Islam.

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Iqbal, Tahmina, and Mazhar Farid. "Sufi practices as the cause of spiritual, mental and physical healing at Chishti shrines in Pakistan." Mental Health, Religion & Culture 20, no. 10 (2017): 943–53. http://dx.doi.org/10.1080/13674676.2017.1372736.

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Liaquat, Samreena. "https://habibiaislamicus.com/index.php/hirj/article/view/270." Habibia Islamicus 6, no. 1 (2022): 71–84. http://dx.doi.org/10.47720/hi.2022.0601u06.

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In South Asia the origin of Islam, begin with Muslim conquerers. Muslim scents were came in Hindustan before those conqueres and started spreach of Islamic education. To achieve that purpose they tried in several ways.they attracted the local people not only from there says but also they worked and did those deedes who attracted local peoples. For the sake to educate local people saints did poetry, wrote translations and explanation etc. they guided people for each point of life by their writings. Hence, we can say that spreach of Islam in Sub-Continent Hindustan are because of that Saints we are getting the results of their education the name of those saints are Hazrat Baba Ganj bakhsh, Ganj bakhsh Ali hajveri, Mound Din Chishti, Bu Ali Shah Qalandar, Shah Raju, khowaja Banda Nawaz Gesu daraz, Shamsuddin Ashaq, Burhan ud din Janam, shaikh Dadar, amin ud din Ala etc. These saints went everywhere in Hindustan and spreached Islam.the language that they used were the branch of Shorseeni Parakrat that were called old Urdu.

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Mubeen, Muhammad. "The Modern State, the Politicization of Sufi Rituals, and the Local Religious Authority of Sufi Shrines: A Study of the Shrine of Baba Farid (Pakpattan-Punjab)." Global Political Review 2, no. 1 (2017): 120–29. http://dx.doi.org/10.31703/gpr.2017(ii-i).13.

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The modern state that developed in the Indian subcontinent after the arrival of colonial power in the region had profound effects on the internal religious-spiritual matters of Sufi shrines. The Chishti Sufi shrine of Baba Farid, in Pakpattan, also heavily affected by the emergent state's policies in all respects. The state's intrusion into the ritualistic matters of the shrine has gradually reduced the traditional custodian of the shrine to a mere ceremonial head of the institution. The process of politicization of Sufi rituals started during the British Raj; the crucial interference in the ceremonies of the shrine came after the take-over of the management and the administration of the shrine of Baba Farid by the West Pakistan Auqaf authorities during the early 1960s. This study is intended to explore the emergence and development of the centuries-old ritualistic patterns of the shrine, the modern state's contrivances that affected them, and the resultant effects of the said evolution on the local religious authority of the traditional office bearers of the shrine.

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Taneeva-Salomatshaeva, Lola Z. "The all-Embracing Light of Divine Grace in the Theory and Practice of the Sufi Brotherhood of Chishti." Minbar. Islamic Studies 11, no. 1 (2018): 65–98. http://dx.doi.org/10.31162/2618-9569-2018-11-1-65-98.

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Abstract: the author, on the basis of the Philosophical-Sufi studies of medieval Muslim scholars, the achievements of modern theoretical thought and independent argumentation, reveals the Sufi understanding of The Existence of God and the Way to Him. The source of the material was, first of all, the treatises of Indian Islamic thinkers written in Farsi: the work of Ali ibn Uthman al-Hudjwiri Kashf al-Mahdzhub li Abrar al-Kulub («Disclosure of the hidden behind the veil for those who have knowledge in the Mystery of Hearts») and the lithographic edition of Fava’eed al-Fouad «Useful [knowledge] for the Heart», owned by the Sheikh Nizamuddin Awliya – one of the most significant Sufi saints of the Order of Chishti. It is convincingly proven, how, using the words-labels, for example, Light and Heart and their connotations (Anwar – plural Absolute Light, Nur – Light, and also refracted or reflected Ray), one can come to the understanding that Nur is Light, Ray, Shine and Allah Himself. Thus, the creators of the monuments of medieval writing in the countries of the Muslim East asserted the religious paradigm according to which, thanks to the Unity of the Existence (vahdat al-wujud), the Light of Divine Grace embraces the entire universe: from the simple to the complex, and from it to the heart of the person who has gone through all the ways of perfection.

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Malik, Jamal. "P.M. Currie: The Shrine and Cult of Muʾī al-Dīn Chishti of Ajmer. Delhi: Oxford University Press, 1989." Die Welt des Islams 35, № 1 (1995): 132–34. http://dx.doi.org/10.1163/1570060952597996.

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Shaikh, S. Razi. "Civility in the Enchanted City: The Malfūzāt of Ḥażrat Niẓāmuddīn Awliyā". Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 3, № 2 (2024): 73–86. https://doi.org/10.32739/ustad.2024.6.69.

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Civility has been variously described as a social norm, an attitude, even a virtue. The wide variety of ascriptions attached to it indicate as much its versatility as its indispensability for the construction of a sustainable society. Yet how widespread is civility, across history and societies? This is a question that attempts to wean the concept off its often-Eurocentric conceptualization, wherein civility was tied to the ‘civilizing process’ described and championed by Norbert Elias. This article undertakes a study of civility in a very different social context, by zooming onto the Chishti khānqāh of Ḥażrat Niẓāmuddīn Awliyā’ in early thirteenth century India. The underlying contention is that civility in this milieu was expressed through the key Sufi vocabulary of adab, futuwwa and gharīb nawazi, it was not tied to the civilizing process of a Leviathan State. Rather, it was the individual moral self, trained and elevated by a charismatic Shaykh, aided by the comradeship of the khānqāh, and grounded in a world that was resolutely ‘enchanted’ that made the acquisition and solidification of civility a feasible process. This article seeks a sociological examination of that project.

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Roose, Eric R. "Dargāh or Buddha? The Politics of Building a Sufi Sanctuary for Hazrat Inayat Khan in the West." Journal of Sufi Studies 1, no. 2 (2012): 193–223. http://dx.doi.org/10.1163/22105956-12341239.

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Abstract Recent studies of the dissemination of Islamic architecture in the West have argued that newly devised Islamic buildings would not have attempted to materialise a generalised Islamic identity towards a generalised non-Islamic antagonist. Instead, patrons were shown to have recombined elements from venerated prototypes into whole new iconographies that closely followed internal theological rivalries. In the Dutch dunes near Katwijk a Sufi temple was built in commemoration of the Chishti sage Inayat Khan (d. 1927), a monument which serves as a clarifying case study of the seemingly confusing phenomenon where a shared example from Islamic architectural history, in this instance the Taj Mahal, may be transformed in the modern western landscape in such a manner that neither the prototypical origin nor the contemporary connection between the end results would be recognizable to anyone but a very small number of insiders. Based on a complete chronological reconstruction of the design process of the Katwijk temple, it appears that major shifts in the iconography of this ‘Universel’ occurred even in mid-construction, alternating with competing successors to Inayat Khan and their divergent interpretations of their master’s theological legacy as either Islamic or universal.

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Mutafchiev, Yasen, and Boyko B. Georgiev. "Morphology of Streptocara crassicauda and S. recta, with a Review of the Genus Streptocara (Nematoda: Acuariidae) and an Identification Key to Its Species." Diversity 15, no. 1 (2023): 67. http://dx.doi.org/10.3390/d15010067.

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The cosmopolitan genus Streptocara Railliet, Henry and Sisoff, 1912 (Nematoda: Acuariidae) comprises parasites of the upper alimentary tract of aquatic and, rarely, terrestrial birds. Two species of the genus Streptocara are redescribed from Bulgaria by means of light and scanning electron microscopy: Streptocara crassicauda (Creplin, 1829), based on specimens from Larus genei, Larus minutus (Laridae) and Aythya ferina (Anatidae), and Streptocara recta (von Linstow, 1879) from Podiceps nigricollis (Podicipedidae). This is the first record of S. recta from Bulgaria. The host and distribution records of the species of the genus Streptocara are reviewed. Six species are recognised as valid. Streptocara crassicauda (Creplin, 1829), S. californica (Gedoelst, 1919), S. formosensis Sugimoto, 1930 and S. incognita Gibson, 1968, seem to be parasites well-adapted to birds of the family Anatidae (Anseriformes) and occasionally found in other birds, whereas S. recta (von Linstow, 1879) and S. longispiculata Gibson, 1968, are specialists of Podicipediformes and Gaviiformes, respectively. Streptocara indica Fotedar and Chishti, 1974, is recognised as a junior synonym of S. crassicauda, and Schistogendra oligopapillata Zhang and An, 2002, is considered as a junior synonym of Streptocara formosensis Sugimoto, 1930. An identification key to the species of the genus Streptocara is proposed.

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Banerjee, Sushmita. "Book Review: Tanvir Anjum, Chishti Sufis in the Sultanate of Delhi 1190–1400: From Restrained Indifference to Calculated Defiance." Indian Economic & Social History Review 51, no. 3 (2014): 385–87. http://dx.doi.org/10.1177/0019464614537144.

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Krokus, Melinda. "Carl W. Ernst and Bruce B. Lawrence. Sufi Martyrs of Love: The Chishti Order in South Asia and Beyond." Islamic Studies 42, no. 4 (2003): 729–33. https://doi.org/10.52541/isiri.v42i4.4863.

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Syed, Kanwal, and Varda Nisar. "A Conversation with Ruby Chishti: Reflections on Gender, Trauma, Displacement, and the Futurity of Art in a Post-pandemic World." Asian Diasporic Visual Cultures and the Americas 6, no. 3 (2021): 275–86. http://dx.doi.org/10.1163/23523085-06030005.

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Morgan, Daniel Jacobius. "Book Review: Moin Ahmad Nizami, Reform and Renewal in South Asian Islam: The Chishti-Sabris in 18th–19th Century North India." South Asia Research 40, no. 1 (2020): 139–42. http://dx.doi.org/10.1177/0262728019893121.

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Bhatti, Asim Siddique, Hafiz Haseeb Nisar, and Shakeel Ahmad Afridi. "Personality as a Determinant of Attitude of People towards Piri-Muridi Relationship: Moderating Role of Demographic Variables." Human Nature Journal of Social Sciences 5, no. 2 (2024): 269–79. https://doi.org/10.71016/hnjss/7g91j873.

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Aim of the Study: The practice of Piri-Muridi (Master-Disciple relationship) is widespread in Pakistan, yet it has historically been underexplored by scientific researchers. This study aims to address this gap by investigating the personality attributes that predispose individuals towards Piri-Muridi practices, specifically examining the role of the Big Five personality traits in shaping attitudes towards this relationship. Methodology: This cross-sectional, quantitative study seeks to determine the predictive role of personality, as measured by the NEO-PI-R, and to explore how demographic variables moderate these relationships. The study utilized the Urdu version of the NEO-PI-R, translated and adapted by Chishti and Kamal (2009), alongside the Piri-Muridi scale developed by Hassan and Kamal (2010). A total of 401 individuals, each holding diverse beliefs about the Piri-Muridi institution, were selected using a snowball sampling technique. Findings: Key findings indicate that the neuroticism trait accounts for the most significant variance (9.5%) in attitudes towards Piri-Muridi. Additionally, demographic factors such as gender and marital status were found to moderate the relationship between personality traits and attitudes towards Piri-Muridi, while age did not serve as a moderating factor. Conclusion: These insights have substantial implications for counselors and psychologists, providing valuable knowledge to the psychology of religion and enhancing our understanding of the personality factors influencing spiritual practices.

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Beck, Guy L. "Shared Religious Soundscapes: Indian Rāga Music in Jewish, Christian, and Islamic Devotion in South Asia." Religions 14, no. 11 (2023): 1406. http://dx.doi.org/10.3390/rel14111406.

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Music has played a central role in Indian religious experience for millennia. The origins of Indian music include the recitation of the sacred syllable OM and Sanskrit Mantras in ancient Vedic fire sacrifices. The notion of Sound Absolute, first in the Upanishads as Śabda-Brahman and later as Nāda-Brahman, formed the theological background for music, Sangīta, designed as a vehicle of liberation founded upon the worship of Hindu deities expressed in rāgas, or specific melodic formulas. Nearly all genres of music in India, classical or devotional, share this theoretical and practical understanding, extending to other Indic religions like Buddhism, Jainism, and Sikhism. What is less documented is how rāga music has been adopted by non-Indic communities in South Asia: Judaism (Bene Israel), Christianity (Catholic), and Islam (Chishti Sufi). After briefly outlining the relation between religion and the arts, the Indian aesthetics of Rasa, and the basic notions of sacred sound and music in Hinduism, this essay reveals the presence of rāga music, specifically the structure or melodic pattern of the morning rāga known as Bhairava, in compositions praising the divinity of each non-Indic tradition: Adonai, Jesus, and Allah. As similar tone patterns appear in the religious experiences of these communities, they reveal the phenomenon of “shared religious soundscapes” relevant to the comparative study of religion and music, or Musicology of Religion.

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Hamid, Farooq. "The Hagiographic Process: The Case of Medieval Chishti Sufi Far?d al-D?n Mas'?d Ganj-i Shakar (d. 664/1265)." Muslim World 90, no. 3-4 (2000): 421–38. http://dx.doi.org/10.1111/j.1478-1913.2000.tb03698.x.

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Gaind-Krishnan, Sonia. "Qawwali Routes: Notes on a Sufi Music’s Transformation in Diaspora." Religions 11, no. 12 (2020): 685. http://dx.doi.org/10.3390/rel11120685.

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In recent years, alongside the concurrent rise of political Islam and reactionary state policies in India, Sufism has been championed as an “acceptable” form of Islam from neoliberal perspectives within India and the Western world. Sufism is noted as an arena of spiritual/religious practice that highlights musical routes to the Divine. Among Chishti Sufis of South Asia, that musical pathway is qawwali, a song form that been in circulation for over seven centuries, and which continues to maintain a vibrant sonic presence on the subcontinent, both in its ritual usage among Sufis and more broadly in related folk and popular iterations. This paper asks, what happens to qawwali as a song form when it circulates in diaspora? While prominent musicians such as the Sabri Brothers and Nusrat Fateh Ali Khan exposed audiences in the West to the sounds of qawwali, in recent years, non-hereditary groups of musicians based in the US and UK have begun to perform songs from the qawwali repertoire. In the traditional setting, textual meaning is paramount; this paper asks, how can performers transmute the affective capacity of qawwali in settings where semantic forms of communication may be lost? How do sonic and metaphorical voices lend themselves to the circulation of sound-centered meaning? Through a discussion of the Sufi sublime, this paper considers ways sonic materials stitch together the diverse cloth of the South Asian community in diaspora.

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Ali, Mohd Wasim, and Anam Rakshan. "A STUDY OF WAQF ASSET MANAGEMENT SYSTEM OF INDIA (WAMSI) SOFTWARE: GOVERNANCE, UTILITY AND SOCIO-ECONOMIC IMPACT." Journal of Asian and African Social Science and Humanities 7, no. 4 (2022): 29–40. http://dx.doi.org/10.55327/jaash.v7i4.253.

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This study presents an analysis of the management of waqf properties through Remote Sensing and GIS, and GPS techniques. In India, there is a large number of waqf properties; according to the Sachar Committee report (2006) titled Social, Economic, and Educational Status of the Muslim Community of India, the total area under waqf properties at about 600,000 acres at a book value of approximately Rs. 6000 crore[1]. Some famous waqf properties are the Dargah of Moinuddin Chishti at Ajmer or the Shahi Masjid at Fatehpur Sikri. The Central Waqf Council undertakes the management of Waqf to check gross mismanagement and encroachment of Waqf properties. The Ministry of Minority Affairs, Government of India, in 2009, developed the Waqf Asset Management System of India (WAMSI), an integrated online workflow-based information system for managing the Waqf properties under the control of various State/U.T. Waqf Boards. The advantage of this software system is transparency in sharing up-to-date information to the public at large and keeping a check on the revenue generated for the welfare of society in conformity with the noble object of Waqf. The methodology used in the paper is a qualitative research method where available works of literature were reviewed, conceptual and data-based evidence were analysed. The paper explores how WAMSI could be very useful to the countries where the Islamic concept of Waqf is prevalent and in practice, particularly in West Asian, South Asian, and South-Eastern Countries like Afghanistan, Bangladesh, Egypt, Indonesia, Iraq, Iran, Malaysia, Thailand, and UAE.

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Baig, Sohaib. "Printing a Transregional Ṭarīqa: Haji Imdadullah Makki (d. 1899) and Sufi Contestations from Thana Bhavan to Istanbul". International Journal of Islam in Asia 3, № 1-2 (2023): 21–42. http://dx.doi.org/10.1163/25899996-20230011.

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Abstract This article analyzes the prominence of print in the Sufi ṭarīqa of Haji Imdadullah Muhajir Makki (d. 1899), a pre-eminent Indian Chishti-Sabri shaykh who settled in the Ottoman Hijaz after escaping North India in the aftermath of the 1857 mutiny. It explores the transregional contexts of the publication of Haji Imdadullah’s works, in the long journey of his manuscripts from Mecca to their lithographic printing in North India and their distribution through Ottoman disciples as far as Istanbul. In this study two main lines of inquiry are followed. First, how did Imdadullah participate intimately from Mecca in the editing and publication of Arabic, Urdu, and Persian books in British India, including his famed commentary and critical edition of the Masnavi-yi Maʿnavi of Jalal al-Din Rumi (d. 1273)? Second, the article follows the emergence of broader scholarly exchanges as a series of Istanbul-based Mevlevi shaykhs became invested in Imdadullah’s publications and even translated some from Persian to Ottoman Turkish. Ultimately, this article sheds light on how such Indian – Ottoman encounters in the Hijaz were catalyzed by a common investment in the Persianate disciplines of Sufi theology and classical Persian poetry in the late nineteenth and early twentieth centuries, a period typically seen as marking the shrinking and disintegration of the Persianate world. In so doing, the article highlights how modern Sufi discourse in Persian continued to facilitate intellectual exchange between Indian and Ottoman Sufi shaykhs through the Hijaz and formed an integral pillar of transregional Persianate print culture.

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Steinfels, Amina M. "Sufi Martyrs of Love: The Chishti Order in South Asia and Beyond. By Carl W. Ernst and Bruce B. Lawrence. Palgrave, 2002. 241 pages. $24.95." Journal of the American Academy of Religion 74, no. 1 (2006): 266–69. http://dx.doi.org/10.1093/jaarel/lfj050.

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Journal articles on the topic 'Chishti'

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