Pir jamaat ali shah biography of michael
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Islam and the Afghanistan Campaign
Julian Schofield. «Islam and the Afghanistan Campaign», Points dem mire, vol. 11, no. 4, 2 mars 2010.
A major utmaning facing NATO is identifying and challenging the religious ideas that are fuelling the insurgency in Afghanistan and along Pakistan’s tribal frontier. This is in part because of NATO’s fear of blowback bygd Islamic states, the generally secular naturlig eller utan tillsats of its organization which inhibits directly engaging in a religious debate, and the difficulty of justifying such a policy to the largely Christian constituencies that man up NATO. The result is that many of the public opinion surveys collected in Afghanistan sidestep the important cultural and religious issues that are driving the insurgency. NATO’s Islamic strategy should be to offer patronage, in the form eller gestalt of governmental responsibilities and funding, to both the primarily-urban Hanafi Sunni ulema, and selectively to the assortment of Sufi tariqa in Afghanistan
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Jama'at Khana
Term used by some Muslim communities for a place of gathering
Not to be confused with Musallah.
Jamatkhana or Jamat Khana (from Persian: جماعت خانه, literally "congregational place") is an amalgamation derived from the Arabic word jama‘a (gathering) and the Persian word khana (house, place). It is a term used by some Muslim communities around the world, particularly Sufi ones, to a place of gathering.[1] Among some communities of Muslims, the term is often used interchangeably with the Arabic word musallah (a place of worship that has not been formally sanctified as a masjid[2] or is a place that is being temporarily used as a place of worship by a Muslim). The Nizārī Ismā'īlī community uses the term Jama'at Khana to denote their places of worship.[3]
The Jamatkhana as a place of gathering and prayer
[edit]While the masjid (literally: the place of a Muslim's sujood or prostration before God) or mosque (in Eng
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Simerg – Insights from Around the World
“I Wish I’d Been There”
by Ali Mohammad Rajput
Former Statistics lecturer, now 86, is devoting his life for service to the Jamat
I want to be taken back in time when my late father, missionary Inayat Ali, played a crucial role in the early conversion of the Punjab Ismaili jamat, in the second decade of the last century. This was when our forefathers left the gupti dharma (practicing the faith with restraint and in concealment), and recognized Imam Sultan Mohammad Shah, Aga Khan III, as their 48th Imam.
My father described to me in vivid terms how the Imam of the time had invited the leaders of the Punjab and North West Province Frontier (NWFP) gupti jamats to an audience with him at the Imam’s private residence in Mumbai. There were only a dozen or so of the murids who had been selected to go for this trip on behalf of the Jamat. My father was one of them. The time for the Mulaqat was set for