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| 1 |
ID:
180354
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| Summary/Abstract |
The reconciliation of Ibn al-Kalbī’s ninth-century CE text of on pre-Islamic Arabia with modern scholarship offers certain insights to religious practices in the Arabian Peninsula from prehistory through the seventh cenury CE This study integrates his early Book of Idols into existing archaeological and anthropological studies about diverse aspects of pre-Islamic religion and ritual: diverse forms of litholatry; pilgrimage rituals; and the social economy of sacrifice and rain rogation rituals. Al-Kalbī’s text is recognized rightly for its essential character as a product from a distinct cultural milieu, early Islamic Kūfa, distant by time, geography, and culture from the pre-Islamic culture of Arabian antiquity of the peninsula and particularly the ancient kingdoms of Yemen in the southwest. Nevertheless, this article analyzes this contested source for several of its alignments with recent archaeological and anthropological findings.
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| 2 |
ID:
128505
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| Publication |
2013.
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| Summary/Abstract |
The scholarly search for the origin of the people of this region often falls victim to the complex religious history of the area. If we leave aside the question of the religions of the people it may be possible to determine which 'peoples' at an early age inhabited the region up until recently called 'The Princely State of Jammu and Kashmir'. At 3,500 years ago (at 1,500 BPE - 'before the Present Era') the Indo- Aryans had already entered the Ganges plain and presumably there were some other elements of migrations from Central Asia which reached the more northerly areas of India called Kashmir. Moreover, it is possible some 'aboriginal' groups from Rajasthan and Gujarat had penetrated Kashmir as well as other parts of the sub-continent. Also some 'Dravidian' speakers (arriving in the sub-continent circa. 2,500 BPE) could have come to Kashmir.
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| 3 |
ID:
131479
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| Publication |
2014.
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| Summary/Abstract |
The Ahmadiyya Jama'at, a little known reform movement within Islam, has the majority of its estimated 12 million members living in Pakistan. Believing that there can be prophecy after the prophet Muhammad, albeit lesser prophets, the Movement has been subjected to vehement opposition from mainstream Muslims who regard Muhammad as the seal and the last of the prophets. This essay considers the history of the Ahmadiyya Jama'at in Pakistan, the legal and political context since partition in 1947, the Movement's beliefs and practices and the reasons why there is ongoing persecution of the group in Pakistan today. Drawing on personal contact with the Ahmadi in the UK and America and visiting the Ahmadi at their centres at Rabwah, Pakistan, and Qadian, India, the author discusses the discrimination and marginalization faced by Ahmadi under the aforementioned legislation. The paper concludes with tentative suggestions and recommendations.
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