much of the local scholarly class-including traditional Sufi ʿ ulamāʾ of both the Deobandī and Barelvī persuasions 3 On Deobandism, see Barbara Daly Metcalf, Islamic Revival in British India: Deoband, 1860-1900 (Princeton: Princeton University Press, 1982) Brannon Ingram, Revival from Below: The Deoband Movement and Global Islam (Oakland: University of California Press, 2018). While some members of opposing political parties cynically condemned him for trying to consolidate popular support by appealing to the emotions of shrine-goers, 2 In the words of Imran Kazmi, “Critics said Imran could stoop to any low in his quest for the office of prime minister” (“Imran clarifies ‘sajda’ at shrine after social media backlash,” The Express Tribune, June 29, 2018, ). ![]() 1 On Ganj-i Shakar, see Sayyid Muḥammad Mubārak ʿAlawī Kirmānī, Siyar al-awliyāʾ dar aḥvāl va malfūẓāt-i mashāyikh-i Chisht (Lahore: Mushtāq Book Corner, n.d.), 117-57 Ḥāmid b. 664/1266), located in the city of Pakpattan in Punjab, Pakistan. ![]() The following piece is a partial translation of Aḥmad Riżā Khān’s al-Zubda al-zakiyya al-Zubda al-zakiyya fī tiḥrīm sujūd al-taḥiyya, a masterful work on this subject.įour years ago, former prime minister of Pakistan Imran Khan caused a stir on social media after a video surfaced showing him (apparently) prostrating toward the grave of the medieval Sufi shaykh Farīd al-Dīn Masʿūd Ganj-i Shakar (d. ![]() In the post-scriptural exegetical and jurisprudential literature, Sunni Muslim jurists unanimously concurred that reverential prostration ( sajda ta ʿ ẓīmī) was forbidden in the final law bequeathed to the Prophet Muḥammad.
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