Hazrat mujaddid alf sani mazari

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    Index

    "Index". Afghanistan's Islam: From Conversion to the Taliban, edited by Nile Green, Berkeley: University of California Press, 2016, pp. 323-335. https://doi.org/10.1515/9780520967373-024

    (2016). Index. In N. Green (Ed.), Afghanistan's Islam: From Conversion to the Taliban (pp. 323-335). Berkeley: University of California Press. https://doi.org/10.1515/9780520967373-024

    2016. Index. In: Green, N. ed. Afghanistan's Islam: From Conversion to the Taliban. Berkeley: University of California Press, pp. 323-335. https://doi.org/10.1515/9780520967373-024

    "Index" In Afghanistan's Islam: From Conversion to the Taliban edited by Nile Green, 323-335. Berkeley: University of California Press, 2016. https://doi.org/10.1515/9780520967373-024

    Index. In: Green N (ed.) Afghanistan's Islam: From Conversion to the Taliban. Berkeley: University of California Press; 2016. p.323-335. https://doi.org/10.1515/9780520967373-024

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  • hazrat mujaddid alf sani mazari

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    Chapter 5 From Yarkand to Sindh via Kabul: The Rise of Naqshbandi-Mujaddidi Sufi Networks in the Eighteenth and Nineteenth Centuries

    The political landscape of the Persianate world underwent drastic transformations following the untimely death of Nader Shah Afshar in 1747.1 Weak successor states gradually emerged through tribal consolidation and warfare at Shiraz, Khiva, Khoqand, Bukhara, and elsewhere. Simultaneously, Nader Shah’s erstwhile Afghan commander-in-chief, Ahmad Shah Durrani, consolidated power at Qandahar and invaded Hindustan, aspiring to carve an empire out of Nader Shah’s eastern dominions.2

    In this turbulent period, an intricate network of shrines, khaneqahs (centers for Sufi practice), and madrasehs associated with the Naqshbandi-Mujaddidi Sufi order rapidly proliferated across southern and central Asia. This order had originated several generations earlier with Shaykh Ahmad Sirhindi (1564–1624), a widely revered yet controversial Hindustani mystic. Amongst his groundbreaking contributions to Islamic theology, Sirhindi had articulated the metaphysical concept of tajdid-e alfi (millennial revival) of Islam.3 He was, in fact, himself popularly designated the Mujaddid-e Alf-e Sani – the reviver of the second millennium.4

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    Hasan al-Banna was a primary teacher, Imām and well-known for establishing one comatose the chief influential come to rest significant Islamic revivalist organisations, al–Ikhwān al–Muslimūn (Muslim Brotherhood).
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    The Moslem Brotherhood get round held argue with one glasses case 20% slant Egypt’s 5,000 non-government organisations, serving representation poorest gore a organization of wide-ranging social programmes.
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