#Abul Fazl

[mysterioushimachal]

Which Deity in Himachal Pradesh Had the Power to Impose the Death Penalty?

[timetraveltasting]

MUGHAL EMPIRE SAMOSAS (16th c.)

Over the weekend, I made my next fun Tasting History dish, Mughal Empire Samosas. This dish comes from the Ain-i-Akbari, or the "Administration of Akbar", a 16th-century detailed document recording the administration of the Mughal Empire under the Emperor Akbar, written by his court historian, Abul Fazl, in the Persian language. Nowadays, this type of samosa would be close to an Indian Keema Samosa, but many of the ingredients listed in this recipe were of Persian origin and were introduced around the time that Babur, Akbar's grandfather, was ruling the Mughal Empire. I chose to make this recipe next because I already really like samosas, and I was curious to find out how different 16th century ones would taste. Max calls the filling of the samosas 'perfect', so that really tempted me to try making these Mughal Empire Samosas despite the complexity of preparation. See Max’s video on how to make it here or see the ingredients and process at the end of this post, sourced from his website.

My experience making it:

I made a couple small changes to the modern recipe below. I used beef as my meat, and I also used slightly less clove than called for, as I find that it can overpower a dish and make it taste exclusively of Christmas (which I don't mind, only if it's close to Christmas). Additionally, I used powdered ginger instead of fresh.

The preparation was a bit lengthy due to the many steps, but it was a bit of an adventure! I made a couple changes to the method: I added the ginger at the same time as the other spices (mostly becuase I forgot to add it earlier), and I ended up having to add more water than Max did, mostly because my dough was very dry and crumbly (which may have had to do with the type of flour I used). When I rolled my dough balls into ovals, the edges were quite jagged and frayed, likely a symptom of my slightly dry dough, but I decided to ignore this and begin forming my samosas. Max says forming the samosas is difficult for first-timers, but I didn't find it too difficult. I have small hands that do their best work on this kind of dish. The only thing I may have had a problem with was rolling my dough thin enough and getting it to stick to itself when forming, likely also caused by my dry-ish dough. Nevertheless, I ended up with 12 fairly-uniform samosas, and deep-frying (my first time!) went pretty smoothly. I probably could have let them brown a little more, but overall, I think they came out very well! I served them for my husband and I with some mint chutney and a spicy sour cream sauce I had made the day before.

My experience tasting it:

The samosas had a bit of a thick outer shell, which crumbled a bit when biting into it (like Max warned they would), but the beef and spice filling was definitely tasty! Max says the smell and taste of the filling 'are just like 'Indian food'' to him, but for me there was a bit more of a Persian taste to the filling. The cloves were much more present than I thought they would be, considering I had already added less than was called for, but not in a bad way. The flavours did, in fact, work very nicely together. Luckily, the dryness of the short-bread-like casing was fixed by us dipping the samosas in our mint chutney and sour cream sauce. So, no problem there! My husband and I both enjoyed the Mughal Empire Samosas, but we will probably not make them again despite this due to the long prep time and the fact that it requires deep-frying (it seems wasteful unless you do it often enough, it's probably not the best health-wise, and it still feels like a dangerous task that could leave me with third-degree burns somehow). If you end up making it, if you liked it, or if you changed anything from the original recipe, do let me know!

Links to harder-to-find ingredients:

Sumac

Mughal Empire Samosas original recipe (16th c.)

Sourced from Ain-i-Akbari by Abul Fazl.

Qutab, Which the people of Hindustan call sanbusah: This is made in several ways. 10 seer meat; 4 s. fine flour; 2 s. g’hi; 1 s. onions; 1/4 s. fresh ginger; 1/2 s. salt; 2 dams pepper and coriander seed; cardamum, cuminseed, cloves, 1 d. of each; 1/4 s. of summaq. This can be made in twenty different ways, and gives four full dishes.

Modern Recipe

Based on the Ain-i-Akbari by Abul Fazl and Max Miller’s version in his Tasting History video.

Ingredients:

Filling

2 tablespoons (20 g) ghee

1 onion, diced

1 lb (450 g) lean ground meat, lamb, beef, venison, camel, and bustard would have been used

1 tbsp (12 g) sliced fresh ginger

2 tsp salt

1 tsp pepper

1 tsp ground coriander seed

1/2 tsp ground cardamom

1/2 tsp cumin

1/2 tsp cloves

2 tsp sumac

Dough

1 1/2 cups (240 g) flour

1/4 cup (45 g) melted ghee

Oil, for frying

Method:

For the filling: Melt the 2 tablespoons of ghee over medium heat. Add the onion and sprinkle it with a bit of the salt, and cook until well browned.

Turn the heat up to high and add the ground meat and ginger. Let it cook for a couple of minutes. Add the rest of the salt, pepper coriander, cardamom, cumin, clove, and sumac. Let it cook, stirring occasionally. You want the filling to be as dry as possible. Once it’s cooked, take it off the heat and let it cool completely.

For the dough: In a large bowl, pour the melted ghee into the flour. Rub the flour and ghee together until it resembles crumbles. You may need to add a bit of water to get the dough to come together. If you do, add it in very small amounts because you don’t want this to be a wet dough.

Once it comes together, knead it for 10 minutes, or until you have a stiff but smooth dough. Set the dough in a bowl and cover with a damp cloth. Let it rest for 15 minutes.

To assemble: After the dough has rested, knead it for 2 to 3 more minutes. Divide it into 6 or 12 equal pieces and put them back under the damp cloth. Each piece makes two samosas, so 6 pieces will make 12 good sized samosas and 12 will make 24 bite sized ones. The larger ones are easier to make.

Roll a piece of the dough into an oval, then cut in half across the width. Apply a little water around the edge of the dough and form it into a cone. This isn’t easy, but you’ll get the hang of it as you practice.

Fill the cone up almost all the way with the filling, being careful not to tear the dough. Put a little more water around the inside of the cone’s open end, and press the dough together to seal. Fold the sealed side down so it’s flat. Cover the samosas with a damp towel and refrigerate for 15 minutes.

While they rest, heat a few inches of oil in a pot to 350°F (175°C).

After the samosas have rested, take them out of the fridge and fry them immediately. You want to keep the temperature of the oil within 20 degrees of 350°F (a candy thermometer is helpful for this). After a couple of minutes, the samosas should float to the top. Move them around every so often so that they brown evenly. Once they’re lightly browned all over, take them out and put them on some paper towels to drain.

Let the samosas cool for a few minutes, then serve them forth.

[towards-divine-servanthood]

𝖡𝖾𝖿𝗈𝗋𝖾 𝗒𝗈𝗎 𝗁𝖺𝗇𝗀 𝗒𝗈𝗎𝗋 𝖻𝖺𝗇𝗇𝖾𝗋𝗌, 𝖻𝖾𝖿𝗈𝗋𝖾 𝗒𝗈𝗎 𝗐𝖾𝖺𝗋 𝖻𝗅𝖺𝖼𝗄 𝖼𝗅𝗈𝗍𝗁𝗂𝗇𝗀, 𝖻𝖾𝖿𝗈𝗋𝖾 𝗒𝗈𝗎 𝗌𝖾𝗋𝗏𝖾 𝗍𝗁𝖾 𝖬𝖺𝗌𝗍𝖾𝗋 𝗈𝖿 𝖬𝖺𝗋𝗍𝗒𝗋𝗌 𝗂𝗇 𝗆𝖺𝗐𝖺𝗄𝗂𝖻, 𝖻𝖾𝖿𝗈𝗋𝖾 𝗒𝗈𝗎 𝖻𝖾𝖺𝗍 𝗒𝗈𝗎𝗋 𝖼𝗁𝖾𝗌𝗍, 𝖻𝖾𝖿𝗈𝗋𝖾 𝗒𝗈𝗎 𝖼𝗁𝖺𝗇𝗀𝖾 𝗒𝗈𝗎𝗋 𝗉𝗋𝗈𝖿𝗂𝗅𝖾 𝗉𝗂𝖼𝗍𝗎𝗋𝖾..

𝖢𝗁𝖺𝗇𝗀𝖾 𝗒𝗈𝗎𝗋 𝖼𝗈𝗇𝗌𝖼𝗂𝖾𝗇𝖼𝖾, 𝖼𝗁𝖺𝗇𝗀𝖾 𝗒𝗈𝗎𝗋 𝗌𝗈𝗎𝗅, 𝖼𝗁𝖺𝗇𝗀𝖾 𝗒𝗈𝗎𝗋 𝗁𝖾𝖺𝗋𝗍, 𝖼𝗁𝖺𝗇𝗀𝖾 𝗒𝗈𝗎𝗋 𝗆𝗂𝗇𝖽. 𝖱𝖾𝗆𝗈𝗏𝖾 𝖺𝗇𝗒 𝗀𝗋𝗎𝖽𝗀𝖾𝗌, 𝗁𝖺𝗍𝗋𝖾𝖽, 𝗆𝖺𝗅𝗂𝖼𝖾 𝖺𝗇𝖽 𝗁𝗒𝗉𝗋𝗈𝖼𝗋𝗂𝗌𝗒 𝖿𝗋𝗈𝗆 𝗐𝗂𝗍𝗁𝗂𝗇 𝗒𝗈𝗎. 𝖱𝖾𝗆𝗈𝗏𝖾 𝖻𝖺𝖽 𝗍𝗁𝗈𝗎𝗀𝗁𝗍𝗌 𝖺𝖻𝗈𝗎𝗍 𝗈𝗍𝗁𝖾𝗋 𝗉𝖾𝗈𝗉𝗅𝖾 𝖺𝗇𝖽 𝗍𝗁𝖾𝗂𝗋 𝖿𝖺𝗆𝗂𝗅𝗂𝖾𝗌. 𝖠𝖽𝗈𝗉𝗍 𝗍𝗁𝖾 𝖾𝗍𝗁𝗂𝖼𝗌 𝖺𝗇𝖽 𝗆𝖺𝗇𝗇𝖾𝗋𝗌 𝗈𝖿 𝖨𝗆𝖺𝗆 𝖧𝗎𝗌𝗌𝖺𝗂𝗇, 𝖺𝖽𝗈𝗉𝗍 𝗍𝗁𝖾 𝖼𝗁𝖺𝗍𝗂𝗌𝗍𝗒 𝗈𝖿 𝖲𝖺𝗒𝖾𝖽𝖺 𝖹𝖾𝗂𝗇𝖺𝖻, 𝖺𝖽𝗈𝗉𝗍 𝗍𝗁𝖾 𝖻𝗋𝖺𝗏𝖾𝗋𝗒/𝗅𝗈𝗒𝖺𝗅𝗍𝗒 𝗈𝖿 𝖠𝖻𝖺𝗅𝖿𝖺𝖽𝗁𝗅 𝖺𝗅-𝖠𝖻𝖻𝖺𝗌, 𝖺𝖽𝗈𝗉𝗍 𝗍𝗁𝖾 𝗀𝖾𝗇𝖾𝗋𝗈𝗌𝗂𝗍𝗒 𝗈𝖿 𝖴𝗆 𝖺𝗅-𝖡𝖺𝗇𝖾𝖾𝗇.

𝖠𝗌𝗁𝗎𝗋𝖺 𝗂𝗌𝗇'𝗍 𝖿𝗈𝗋 𝖺𝗉𝗉𝖾𝖺𝗋𝖺𝗇𝖼𝖾𝗌. 𝖸𝗈𝗎 𝗆𝗎𝗌𝗍 𝖻𝖾𝖼𝗈𝗆𝖾 𝖧𝗎𝗌𝗌𝖺𝗂𝗇𝗂 𝗂𝗇 𝖾𝗏𝖾𝗋𝗒 𝖺𝗌𝗉𝖾𝖼𝗍, 𝖻𝖾𝖼𝖺𝗎𝗌𝖾 𝖧𝗎𝗌𝗌𝖺𝗂𝗇 𝗂𝗌 𝖺 𝗌𝗉𝗂𝗋𝗂𝗍𝗎𝖺𝗅 𝗆𝖾𝗌𝗌𝖺𝗀𝖾 𝖻𝖾𝖿𝗈𝗋𝖾 𝖺 𝗉𝗁𝗒𝗌𝗂𝖼𝖺𝗅 𝗆𝖾𝗌𝗌𝖺𝗀𝖾. 𝖨𝗆𝖺𝗆 𝖧𝗎𝗌𝗌𝖺𝗂𝗇 𝖽𝗈𝖾𝗌𝗇'𝗍 𝗇𝖾𝖾𝖽 𝗈𝗎𝗋 𝗍𝖾𝖺𝗋𝗌, 𝗁𝖾 𝗇𝖾𝖾𝖽𝗌 𝗍𝗁𝗈𝗌𝖾 𝗐𝗁𝗈 𝗐𝖺𝗅𝗄 𝗂𝗇 𝗁𝗂𝗌 𝗉𝖺𝗍𝗁 𝖺𝗇𝖽 𝖿𝗈𝗅𝗅𝗈𝗐 𝗁𝗂𝗌 𝗍𝖾𝖺𝖼𝗁𝗂𝗇𝗀𝗌.

[ahlulbaytnetworks]

What is the connection between Fatima Zahra (s.a) and Abalfazl Abbas (a.s)..?

"How much Fatima zahra (sa) Loves Abul Fadhl Abbas (a.s)..?

The name which was chosen by Fatima zahra (sa)before he was born, the day she said "O Aba al Hasan (as) give my salam when this child is born,and give him the name ABBAS...

No wonder Abul Fadhil Abbas (a.s) has such great status in the eyes of Sayyida Fatima Zahra (s.a), on the day of Judgment She will carry the two shoulders of Abbas (a.s) asking justice's ⚖

It has been reported in Najaf so long time ago,one sheikh who always recite a Majalis of Abul Fadhl Abbas (a.s) in Muharram inside the holy shrine of Imam Ali (a.s)one night he had a dream in the dream he saw One Lady in the haraam cries and says O Abul Fadhl what happen after you lost your two shoulder..?

The sheikh ask the Lady "I have just finished to recite the Majalis of Abul Fadhl (as)!!!.

She the lady said; "I alway come when you recite the majalis of Abul Fadhl(as)but you never finish to the end way is that .?

The sheikh said; "Please forgive me but who are you..?

She said "I am Fatima (s.a) the daughter of Rasulullah (saww) and mother of Hassan(as) and Hussein(as) you never recited how my son Abul Fazl Abbas (a.s) fall down from the house when he served his two hands,I want to her in your majalis, The sheikh in the morning went to the shrine to register this dream and said he wants to recite the majalis the same night,and he was allowed to recite, The shrine was packed with people,when they heard about the dream,and others who came thinking that Fatima zahra (sa)will be present so on the Ladies site was packed and he recited the full majalis and from that day, the sheikh was only reciting Abul Fadhl Abbas(as) majlis wherever he was invited,

Ref: 📖 Miracles in Najaf pg 13,

From the Holy shrine of Imam Ali@

[empireofpearls-if]

Hi dear author,

(Hopefully this won’t turn out to be rude or weird or anything.)

The setting and characters of the story seems really interesting! And from the introduction and a few asks I saw, the characters of your work is based on real historical figures? I’m not familiar with Mughal history but I’m interested in learning more!

If it’s not too much trouble, can you recommend some media that can help us understand the historical context better? Like documentaries, movies, books etc. anything really.

Thank you!

It's not rude at all, I'm happy to help 😊 Huge rambling under the cut.

There's a lot of media that romanticize the era but I don't think they're that great for historical accuracies. You can probably find 4 different shows and movies titled Jodha-Akbar, depicting the love story of Akbar and his favorite wife. There's also a really old film called Mughal-e-Azam, another romantic story featuring Jodha and Akbar's son. We have children's books named along the lines of Akbar and Birbal, which are mostly fun riddles and stories of Birbal's wit.

A few of good historical books that actually document events from the Mughal Empire are Baburnama, Humayun Nama and Akbarnama. They chronicle the reigns of these Emperors and were written by og Emperor Babur himself, Gulbadan Begum (Humayun's sister) and Abul Fazl (one of Akbar's nine gems) respectively.

I'm not aware of any documentaries that were made in our area, truthfully this subcontinent doesn't seem too big on historical accuracy and we just get over-the-top fantastical retellings, which I personally love but UK apparently did a doc called The Great Mughals, I guess you can check that out.

Another interesting thing I've noticed is that Akbar has been portrayed as both a good and a bad guy, even in works where the main theme is his love for Jodha. So he's honestly a fictional character at this point. Anyway I hope this helped.

[apenitentialprayer]

Durbar of Emperor Akbar Shah II. Though not the emperor described below, Akbar Shah II is depicted here as the central figure of society and with quasi-religious symbolism, much as his ancestor Jalaluddin Akbar Azam is described below.

Emperor Akbar and the Ambiguous Use of Ascribed Divinity in Mughal Rulership

It is typical that when [Akbar] did finally decide on his own religion it should turn out to be so generalized, its main distinguishing feature being a vague nimbus of divinity around his own person, and that he should have made so little effort to spread it beyond his own circle of friends. The announcement in 1582 of this new religion, known as the din-i-Ilahi or 'religion of God', [...] seemed to [...] present himself as simply divine. The din-i-Ilahi, Akbar's new religion based on a vague and mystical liberalism, was at the very best unspecific about how far Akbar straddled the dividing line between mortal and divine. [... I]n 1584 he rejected the Muslim system of dating events from the Hegira, or flight of the prophet from Mecca to Medina, and replaced it with a new chronology beginning with his own accession. [...] The new chronology dating from his own accession was known as the Divine Era. And considerable outrage was caused when he decided to stamp on his coins the potentially ambiguous phrase Allahu akbar; the ambiguity derives from the fact that akbar means great as well as being the emperor's name so that the words could mean either 'God is great' or 'Akbar is God'. This has seemed to various modern historians to be the most blatant assumption of divinity, but it need not have been so. When a shaikh accused Akbar of having intended the second meaning he replied indignantly that it had not even occurred to him. His claim sounds far-fetched; and the fact that he had taken the unusual step of removing his own name and titles from his coins, in order to substitute this phrase, suggests that he was not unaware that it included his name as well as God's. But Allahu akbar is a basic Islamic incantation. It is a central phrase in worship and prayer, but it is also used as a lament in grief and, at the other extreme, as an exclamation of triumph or defiance (it was, for example, the the battle cry of Timur's troops). So it seems likely Akbar was amused by the ambiguity rather than taking it as a serious statement of his own identity. [...] To the very end of Akbar's life —so inconclusive had the din-i-Ilahi proved— each religious group still had hopes of the emperor and there was eager competition in 1605 to discover whose God would be would have the honor of being the last on his lips. Even this was uncertain, most of the Christians believing him to have died a Muslim, and many of the Muslims a Hindu. [...] Akbar's progression away from orthodox Islam towards his own vague religion was no doubt part of a conscious effort to seem to represent all his people —the Rajputs, for example, saw their rajas like Abul Fazl's image of Akbar, both human and divine— and it fitted in with a general policy which included his adoption of Hindu and Parsi festivals and his increasing abstinence from meat in the manner of Hindus. But it also fulfilled a personal need. He was drawn to mysticism, fond of lonely contemplation, eager for any clue to the truth, and if that truth should touch him with divinity, there was always precedent within the family; Humayun had indulged in a mystical identification of himself with light, and through light with God; Timur, more conventionally, used to refer to himself as the 'shadow of Allah on earth'. Akbar's religious attitudes seem to have been a happy blend of personal inclination and sure policy.

- Bamber Gascoigne (The Great Moghuls, pages 105, 108, 108-109, 106, 109-110)

[news365timesindia]

[ad_1] Paromita Das GG News Bureau New Delhi, 27thNovember. The recent violence in Sambhal, Uttar Pradesh, has reignited tensions rooted in historical grievances and demographic dynamics. At the heart of the conflict lies a contentious structure—referred to as the Jama Masjid by some and challenged as an illegally built mosque atop the ancient Harihar Temple. This flashpoint has brought to the surface deeper socio-political and religious divisions. Unfolding the Crisis: Violence and Its Impact The unrest erupted during a court-mandated survey of the disputed site. The exercise, designed to gather photographic and videographic evidence without physical intervention, was conducted with prior notice to the mosque committee. However, it met with violent resistance. Islamist mobs attacked officials and bystanders with stone pelting and arson, resulting in four deaths and at least 20 injuries. The violence underscores the fragile communal equilibrium in Sambhal, where Muslims constitute approximately 78% of the population. The incident has further strained relations, raising questions about governance, law enforcement, and the handling of sensitive disputes. A Legal and Historical Battle The legal proceedings surrounding the Sambhal structure echo similar high-profile cases like the Ayodhya Ram Janmabhoomi dispute and the Gyanvapi mosque survey. Hindu petitioners argue that the site originally housed the Harihar Temple, destroyed during Mughal invasions under Babur. Historical texts such as the Baburnama and records by Mughal chroniclers like Abul Fazl support claims of the temple’s demolition and subsequent conversion. The court-ordered survey, overseen by Advocate Vishnu Shankar Jain, aims to establish facts without prejudice. Similar surveys in Varanasi and Ayodhya have revealed remnants of temple architecture, lending credibility to the claims of Hindu petitioners. The Historical Significance of Sambhal: A Spiritual Hub for Hindus Sambhal holds immense religious importance for Hindus as the prophesied birthplace of Lord Kalki, the final avatar of Vishnu. Ancient texts and historical accounts affirm the existence of the Harihar Temple as a prominent spiritual site. From the 13th to 16th centuries, Sambhal faced systematic attacks on its cultural heritage. Rulers like Ghiyasuddin Balban and Babur targeted Hindu temples, altering the region’s religious landscape. The demographic shift over centuries has exacerbated communal sensitivities, fueling disputes like the current one. Political and Social Dimensions Internal Divisions Within the Muslim Community Sambhal’s Muslim population is not monolithic. Rivalries between Rajput Muslims and Turk Muslims, along with divisions among Sheikh and Pathan groups, complicate the communal landscape. Recent political shifts, such as BJP gaining support from Rajput Muslims, have further altered local dynamics. Political Polarization The FIR lodged against Samajwadi Party leaders, including MP Ziaur Rahman Barq, highlights the political undertones of the unrest. Critics accuse political actors of exploiting the issue for electoral gains, undermining efforts at reconciliation. Broader Implications and the Road Ahead Why Resist Transparency? The violent response to a lawful survey raises critical questions. What drives the resistance to uncovering the truth about the structure’s origins? The reluctance to engage in a fact-finding process undermines claims of legitimacy and fosters distrust. Demographics and Communal Harmony The unrest in Sambhal highlights the impact of demographic shifts on communal relations. Regions with historical grievances and pronounced demographic changes are particularly vulnerable to conflict, necessitating proactive governance. Judicial Oversight and Governance The judiciary plays a pivotal role in resolving such disputes. Ensuring that legal processes are impartial and evidence-based can pave the way for justice while preserving social harmony. Conclusion: Seeking Truth and Reconciliation

The Sambhal dispute is a microcosm of Bharat’s broader challenges in reconciling historical injustices with modern realities. The violence over a lawful survey underscores the urgency of addressing these issues through dialogue, transparency, and respect for constitutional principles. While the legal process must proceed unhindered, societal reconciliation is essential to prevent further unrest. Sambhal serves as a poignant reminder that the path to peace lies in balancing cultural heritage with the demands of pluralistic governance. As the nation strives for unity, acknowledging historical truths with empathy and fairness will be crucial in shaping a harmonious future.   The post From Harihar Temple to Jama Masjid: Sambhal’s Disputed Past Sparks Violence appeared first on Global Governance News- Asia's First Bilingual News portal for Global News and Updates. [ad_2] Source link

[news365times]

[ad_1] Paromita Das GG News Bureau New Delhi, 27thNovember. The recent violence in Sambhal, Uttar Pradesh, has reignited tensions rooted in historical grievances and demographic dynamics. At the heart of the conflict lies a contentious structure—referred to as the Jama Masjid by some and challenged as an illegally built mosque atop the ancient Harihar Temple. This flashpoint has brought to the surface deeper socio-political and religious divisions. Unfolding the Crisis: Violence and Its Impact The unrest erupted during a court-mandated survey of the disputed site. The exercise, designed to gather photographic and videographic evidence without physical intervention, was conducted with prior notice to the mosque committee. However, it met with violent resistance. Islamist mobs attacked officials and bystanders with stone pelting and arson, resulting in four deaths and at least 20 injuries. The violence underscores the fragile communal equilibrium in Sambhal, where Muslims constitute approximately 78% of the population. The incident has further strained relations, raising questions about governance, law enforcement, and the handling of sensitive disputes. A Legal and Historical Battle The legal proceedings surrounding the Sambhal structure echo similar high-profile cases like the Ayodhya Ram Janmabhoomi dispute and the Gyanvapi mosque survey. Hindu petitioners argue that the site originally housed the Harihar Temple, destroyed during Mughal invasions under Babur. Historical texts such as the Baburnama and records by Mughal chroniclers like Abul Fazl support claims of the temple’s demolition and subsequent conversion. The court-ordered survey, overseen by Advocate Vishnu Shankar Jain, aims to establish facts without prejudice. Similar surveys in Varanasi and Ayodhya have revealed remnants of temple architecture, lending credibility to the claims of Hindu petitioners. The Historical Significance of Sambhal: A Spiritual Hub for Hindus Sambhal holds immense religious importance for Hindus as the prophesied birthplace of Lord Kalki, the final avatar of Vishnu. Ancient texts and historical accounts affirm the existence of the Harihar Temple as a prominent spiritual site. From the 13th to 16th centuries, Sambhal faced systematic attacks on its cultural heritage. Rulers like Ghiyasuddin Balban and Babur targeted Hindu temples, altering the region’s religious landscape. The demographic shift over centuries has exacerbated communal sensitivities, fueling disputes like the current one. Political and Social Dimensions Internal Divisions Within the Muslim Community Sambhal’s Muslim population is not monolithic. Rivalries between Rajput Muslims and Turk Muslims, along with divisions among Sheikh and Pathan groups, complicate the communal landscape. Recent political shifts, such as BJP gaining support from Rajput Muslims, have further altered local dynamics. Political Polarization The FIR lodged against Samajwadi Party leaders, including MP Ziaur Rahman Barq, highlights the political undertones of the unrest. Critics accuse political actors of exploiting the issue for electoral gains, undermining efforts at reconciliation. Broader Implications and the Road Ahead Why Resist Transparency? The violent response to a lawful survey raises critical questions. What drives the resistance to uncovering the truth about the structure’s origins? The reluctance to engage in a fact-finding process undermines claims of legitimacy and fosters distrust. Demographics and Communal Harmony The unrest in Sambhal highlights the impact of demographic shifts on communal relations. Regions with historical grievances and pronounced demographic changes are particularly vulnerable to conflict, necessitating proactive governance. Judicial Oversight and Governance The judiciary plays a pivotal role in resolving such disputes. Ensuring that legal processes are impartial and evidence-based can pave the way for justice while preserving social harmony. Conclusion: Seeking Truth and Reconciliation

The Sambhal dispute is a microcosm of Bharat’s broader challenges in reconciling historical injustices with modern realities. The violence over a lawful survey underscores the urgency of addressing these issues through dialogue, transparency, and respect for constitutional principles. While the legal process must proceed unhindered, societal reconciliation is essential to prevent further unrest. Sambhal serves as a poignant reminder that the path to peace lies in balancing cultural heritage with the demands of pluralistic governance. As the nation strives for unity, acknowledging historical truths with empathy and fairness will be crucial in shaping a harmonious future.   The post From Harihar Temple to Jama Masjid: Sambhal’s Disputed Past Sparks Violence appeared first on Global Governance News- Asia's First Bilingual News portal for Global News and Updates. [ad_2] Source link

[gomtiagencies]

Abul Fazl, Banawen Natiya Mushaira Azamgarh 2024

[liesexposer]

Munazara (Debate) of Maulana Muhammad Junagarhi (رحمه الله) with deviant Jamaat Ghuraba founder Abdul Wahhab Sadri

Among other achievements (of Muhammad Junagarhi) in his life full of crusades, is his memorable Munazarah (debate) with his teacher Maulvi Abdul Wahab Sahib (Multani Sadri, the founder of Jamaat Ghuraba). As a result of which the noise of Maulavi Abdul Wahhab's drums was stopped. These debates were not on the issue of Imamate per se, but on the Imamate of Maulvi Abdul Wahab Sahib. In these debates, one of the speeches was very interesting in which Maulvi Abdul Wahab Sahib's Prime Minister of this session Hafiz Maulana Inayatullah Sahib Wazirabadi entered the arena and returned unsuccessfully.

(But now Hafiz Inayatullah Sahib has completely deviated from this Imamate, as will be mentioned in his biography, in sha Allah)

Finally, the Shudhoodh (perversion) of Maulvi of "al-Amriyah" Abdul Wahab Sahib was impeachment by Maulvi Muhammad Sahib (Junagarhi).

After this, Maulvi Abdul Wahab's rise turned into a decline In which the last push was given by Maulvi Abul Fazl Abdul Hanan Sahib Bihari editor of Al-Hadith Gazette Delhi (and it will be mentioned in the translation of Abul Fazl Sahib, in sha Allah).

[Tarjuma Ulama-e-Hadeeth e Hind Vol 1, by Abu Yahya Imam Khan Nowshahari, pg 187,188]

It's interesting to read that back in the day, Ahlul Hadeeth in the Indian subcontinent used to "drop" scholars, even if they were students of those deviated teachers, if it was found that they have deviated and spreading misguidance.

What happened???!!! Manhaj fell off?

#hizb #jamiatahlihadeesjammuandkashmir #Jamiatahlehadithpakistan #jamiatahlehadees

[avetruth]

Abu’l-Fażl Beyhaqi. The history of Beyhaqi (the history of Sultan Mas'ud of Ghazna, 1030-1041). Vol. 1-3 (2011)

Abu’l-Fażl Beyhaqi. The history of Beyhaqi (the history of Sultan Mas'ud of Ghazna, 1030-1041). Vol. 1-3 (2011) https://www.avetruthbooks.com/2023/09/abul-fazl-beyhaqi-the-history-of-beyhaqi-the-history-of-sultan-masud-of-ghazna-1030-1041-vol-1-3-2011.html?feed_id=17502

[wikiuntamed]

Five steps of Wikipedia for Saturday, 29th July 2023

Welcome, Willkommen, 안녕하세요, Benvenuta 🤗 Five steps of Wikipedia from "ICGS Samudra Paheredar" to "Antoine Isaac Silvestre de Sacy". 🪜👣

Start page 👣🏁: ICGS Samudra Paheredar "ICGS Samudra Paheredar is an Indian Pollution Control Vessel (PCV).The ship was commissioned by then Chief of the Naval Staff Admiral Nirmal Verma in July 2012 in Gujarat. The vessel takes care of the east coast of India and can go up to a speed of 21 knots. It is the second pollution control..."

Image licensed under GODL-India? by Indian Coast Guard

Step 1️⃣ 👣: Gujarat "Gujarat ( GUUJ-ə-RAHT, Gujarati: [ˈɡudʒəɾat̪] (listen)) is a state along the western coast of India. Its coastline of about 1,600 km (990 mi) is the longest in the country, most of which lies on the Kathiawar peninsula. Gujarat is the fifth-largest Indian state by area, covering some 196,024 km2..."

Image licensed under CC BY-SA 4.0? by Karnatakapolatics

Step 2️⃣ 👣: Abu'l-Fazl ibn Mubarak "Abu'l-Fazl ibn Mubarak, also known as Abul Fazl, Abu'l Fadl and Abu'l-Fadl 'Allami (14 January 1551 – 22 August 1602), was the grand vizier of the Mughal emperor Akbar, from his appointment in 1579 until his death in 1602. He was the author of the Akbarnama, the official history of Akbar's reign in..."

Image by Govardhan

Step 3️⃣ 👣: Abu'l-Ma'ali Nasrallah "Nasrallah ibn Muhammad ibn Abd al-Hamid Shirazi (Persian: نصرالله بن محمد بن عبدالحمید شیرازی), better known as Abu'l-Ma'ali Nasrallah (ابوالمعالی نصرالله), was a Persian poet and statesman who served as the vizier of the Ghaznavid Sultan Khusrau Malik...."

Step 4️⃣ 👣: A. N. D. Haksar "Aditya Narayan Dhairyasheel Haksar (born 3 December 1933) is a well known translator of Sanskrit classics into English. Born in Gwalior, central India, he is a graduate of The Doon School, Allahabad University and Oxford University. He was a career diplomat, serving as Indian High Commissioner to..."

Image licensed under GODL-India? by Vice President's Secretariat

Step 5️⃣ 👣: Antoine Isaac Silvestre de Sacy "Antoine Isaac, Baron Silvestre de Sacy (French: [sasi]; 21 September 1758 – 21 February 1838), was a French nobleman, linguist and orientalist. His son, Ustazade Silvestre de Sacy, became a journalist...."

Image by Original uploader was Christian Kotnik at de.wikipedia

[blog-aventin-de]

Agra

Agra ⋆ Stadt mit historischer Festung in Indien

Agra ⋆ Stadt mit historischer Festung in Indien

Agra ist eine Stadt mit historischer Festung in Indien. Die Burg war Hauptresidenz der Kaiser in der Mogul-Dynastie. Das Agra Fort, auch als Rotes Fort bekannt, gilt als UNESCO-Weltkulturerbe. Es liegt zirka 2,5 km nordwestlich vom Taj Mahal, und ist ebenfalls architekturgeschichtlich von großer Bedeutung. Der Mogulkaiser Akbar erkannte damals die Bedeutung der zentralen Lage von Agra und machte es 1558 zu seiner Hauptstadt. Sein Historiker Abul Fazl berichtete, dass die Burg ursprünglich eine Backsteinfestung war, die als »Badalgarh« bekannt war, und sich in einem zerstörten Zustand befand. Akbar ließ es mit rotem Sandstein aus dem Barauli-Gebiet Dhaulpur-Distrikt in Rajasthan wieder aufbauen. Architekten legten das Fundament und es wurde mit Ziegeln im inneren Kern und Sandstein an den Außenflächen erneuert. Rund 4.000 Baumeister arbeiteten acht Jahre lang täglich daran und vollendeten es schließlich im Jahr 1573. Erst während der Regierungszeit von Akbars Enkel Shah Jahan nahm die Stätte erst ihren heutigen Zustand an. Shah Jahan baute ja auch das schöne Taj Mahal in Erinnerung an seine geliebte Frau Mumtaz Mahal. Im Gegensatz zu seinem Großvater bevorzugte Shah Jahan jedoch Gebäude aus weißem Marmor. Er zerstörte deshalb einige der früheren Gebäude innerhalb der Festung, um seinen eigenen Baustil zu verwirklichen. Am Ende seines Lebens wurde Shah Jahan von seinem Sohn Aurangzeb in der Festung abgesetzt und festgehalten. Es wird gemunkelt, dass Shah Jahan im Muasamman Burj starb, einem Turm mit einem Marmorbalkon mit Blick auf das Taj Mahal. Im frühen 18. Jahrhundert wurde das Fort vom Maratha-Reich überfallen und erobert. Danach wechselte es viele Male den Besitzer zwischen den Marathas und ihren Feinden. Schließlich eroberte Mahadji Shinde das Fort. 1803 wurde die Festung während des Zweiten Anglo-Maratha-Krieges von den Marathas dann an die Briten verloren. Das Fort war auch Schauplatz der großen Schlacht während der indischen Rebellion von 1857, die das Ende der Herrschaft der British East India Company in Indien verursachte und zu einem Jahrhundert der direkten Herrschaft Großbritanniens über Indien führte. Agra ⋆ Stadt mit historischer Festung in Indien Read the full article

[syedrezaabbas]

In Photos: Celebration of The Birth Anniversary of Imam e Zaman(as) at Maqam-e-Sahibuzzaman, karbala (Iraq)

Heartfelt Fecilitations and Congratulations to The Ahlebayt (عليه الصلاة والسلام) and to the Imam (عجل الله فرجك) of the Time on the Auspicious Occasion of His 1,187th Birthday

یا صاحب الزمان عج ❤️❤️

[flickering-fantasizer]

The flight of the written word

In Abu'l Fazl's words:

The written word may embody the wisdom of bygone ages and may become a means to intellectual progress. The spoken word gives wisdom to those who are near and far. If it was not for the written word, the spoken would soon die, and no keepsake would be left us from those who are passed away. Superficial observers see in the letter a dark figure, but the deep-sighted see it in a lamp of wisdom (chirag-i shinasai). The written word looks black, notwithstanding the thousand rays within it, or it is a light with a mole on it that wards off the evil eye. A letter (khat) is the portrait of wisdom; a rough sketch from the realm of ideas; a dark light ushering in day; a black cloud pregnant with knowledge; speaking through dumb; stationary yet travelling; stretched on the sheet; and yet soaring upwards.