Sidiq I Akbar Hazrat Abu Bakr

U.G. Krishnamurti famously described enlightenment as a neurobiological state of being with no religious, psychological or mystical implications. He did not lecture, did not set up organizations, held no gatherings and professed to have no message for mankind. Known as the ‘anti-guru’, the ‘raging sage’ and the ‘thinker who shuns thought’, U.G. spent his life destroying accepted beliefs in science, god, mind, soul, religion, love and relationships—all the props man uses to live life. Having taken away all support systems from those who came to him, he refused to replace them with those of his own; always insisting that each must find his own truth. And when U.G. knew that it was time for him go, he refused all attempts to prolong life with medical help. He let nature, and his body, take their course. On the afternoon of 22 March 2007, U.G. Krishnamurti passed away in Vallecrosia, Italy.

Commemorating the Battle of Karbala, in which the Prophet Mohammad's grandson Hosayn and seventy-two of his family members and supporters were martyred in 680 CE, is the central religious observance of Shi'i Islam. Though much has been written about the rituals that reenact and venerate Karbala, until now no one has studied women's participation in these observances. This collection of original essays by a multidisciplinary team of scholars analyzes the diverse roles that women have played in the Karbala rituals, as well as the varied ways in which gender-coded symbols have been used within religious and political discourses. The contributors to this volume consider women as participants in and observers of the Karbala rituals in Iran, Iraq, Lebanon, India, Pakistan, and the United States. They find that women's experiences in the Shi'i rituals vary considerably from one community to another, based on regional customs, personal preferences, religious interpretations, popular culture, and socioeconomic background. The authors also examine the gender symbolism within the rituals, showing how it reinforces distinctions between the genders while it also highlights the centrality of women to the symbolic repertory of Shi'ism. Overall, the authors conclude that while Shi'i rituals and symbols have in some ways been used to restrict women's social roles, in other ways they have served to provide women with a sense of independence and empowerment.

Promises of Betrayals demonstrates the revealing history but complex and profound caution in the re-examination of Iran as it has remained shrouded in a murky cloud to those responsible for directing United States policy. Fazle Chowdhury fills the crucial information gaps by exploring key Iranian history events that has directly and indirectly shaped Iran’s doctrine while syndicating 500-years of trials that has permanent implications on the clerical regime’s present chronicled driven policy strength of regional influence and expansionism in response to drawing on past clashes with ruling Shahs and foreign interference that once tore Iran apart and one which the Shia theocracy are determined to avoid today.

"Most people have a best friend who they favor amongs all of the people. The best friend of Prophet Muhammad was Abu Bakr As-Siddiq. He was the only person, other than the Prophet's own wife, who accepted Islam immediately and believed in Muhammad from the first movement that he announced his Prophethood. Abu Bakr always remained at the Prophet's side and he had no reservations about spending his wealth for the sake of Islam and the Muslims. The Prophet's companions all recognized his superiority, yet he always remained humble and sincere towards all. This is the story of Abu Bakr and his rise to leadership of the Muslim Ummah."--Page 4 of cover.

The book describes about the life of Hazrat Mir Sayid Ali Hamadani (RA)the great scholar Sufi Saint known as Shah-i-Hamadan in Kashmir. Mir Sayyid Ali Hamadani (Persian: میر سید علی همدانی‎; c. 1314–1384 CE) was an Iranian scholar, poet and a Sufi Muslim saint of the Kubrawiya order. He was born in Hamadan, Iran and preached Islam in Central and South Asia as he travelled to practice Sufism. He died in Khatlan, Tajikistan in 1384 CE, aged 69–70. Hamadani was also addressed honorifically throughout his life as the Shāh-e-Hamadān ("King of Hamadan"), Amīr-i Kabīr ("the Great Commander"), and Ali Sani ("second Ali").[1] Early life The title "Sayyid" indicates that he was a descendant of the Islamic prophet Muhammad, possibly from both sides of his family. Hamadani spent his early years under the tutelage of Ala ud-Daula Simnani, a famous Kubrawiya saint from Semnan, Iran. Despite his teacher's opposition to Ibn Arabi's explication of the wahdat al-wujud ("unity of existence"), Hamadani wrote Risala-i-Wujudiyya, a tract in defense of that doctrine, as well as two commentaries on Fusus al-Hikam, Ibn Arabi's work on Al-Insān al-Kāmil. Hamadani is credited with introducing the philosophy of Ibn-Arabi to South Asia.[3] Travels Sayyid Ali Hamadani traveled widely and preached Islam in different parts of the world such as Afghanistan, Uzbekistan, China, Syria, and Turkestan. The third visit of Sayyid 'Ali was caused by the third invasion of Persia by Timur in 1383 when he conquered 'Iraq, and decided to exterminate the 'Alavi Sayyids of Hamadan who, until his time, had played an important part in local affairs. Sayyid 'Ali, therefore, left Hamadan with 700 Sayyids, and set out towards Kashmir where he expected to be safe from the wrath of Timur. He had already sent two of his followers: Syed Taj ud-din Semnani and Mir Syed Husain Semnani, to take stock of the situation. Shibu'd-din became a follower of Mir Syed Husain Semnani and so Hamadani was welcomed in Kashmir by the king and his heir apparent Qutub ud-Din. At that time, the Kashmiri ruler was at war with Firuz Shah Tughlaq, the Sultan of Delhi, but Hamdani brokered a peace. Hamdani stayed in Kashmir for six months. After Sharaf-ud-Din Abdul Rehman Bulbul Shah, he was the second important Muslim to visit Kashmir. Hamadani went to Mecca, and then returned to Kashmir in 1379/80 CE, during the reign of Qutub ud-Din, and spent a year spreading Islam in Kashmir, before returning to Turkestan via Ladakh in 1381/82 CE. He returned to Kashmir for the third time in 1383/84 CE with the intention of staying for a longer period but had to return earlier owing to illness. Hamadani died on his way back to Central Asia at a site close to the present day town of Mansehra in North-West Pakistan. His body was carried by his disciples to Kulob, Tajikistan, where his shrine is located. Influence Hamadani started organized efforts to convert Kashmir to Islam. Hamadani is regarded as having brought various crafts and industries from Iran into Kashmir; it is said that he brought 700 Syed's with him to the country.The growth of the textile industry in Kashmir increased its demand for fine wool, which in turn meant that Kashmiri Muslim groups settled in Ladakh, bringing with them crafts such as minting and writing. Hamadani wrote a book on politics, governance and social behaviour, called the Zakhirat ul-Muluk. Works One manuscript (Raza Library, Rampur, 764; copied 929/1523) contains eleven works ascribed to Hamadani (whose silsila runs to Naw'i Khabushani; the manuscript contains two documents associated with him). · Risalah Nooriyah is a tract on contemplation · Risalah Maktubaat is a collection of Hamadani's letters · Dur Mu’rifati Surat wa Sirat-i-Insaan, discusses the bodily and moral features of man · Dur Haqaa’iki Tawbah, deals with the nature of penitence · Hallil Nususi allal Fusus, is a commentary on Ibn Arabi’s Fusus-ul-Hikam · Sharhi Qasidah Khamriyah Fariziyah, is a commentary on the wine qasidah of Umar ibn ul-Fariz who died in 786 A.H. =1385 A.C. · Risalatul Istalahaat, is a treatise on Sufic terms and expressions · ilmul Qiyafah or Risalah-i qiyafah is an essay on physiognomy. A copy of this exists in the United States National Library of Medicine. · Dah Qa’idah gives ten rules of contemplative life · Kitabul Mawdah Fil Qurba gathers traditions on affection among relatives · Kitabus Sab’ina Fi Fadha’il Amiril Mu’minin, gives the seventy virtues of Ali. · Arba’ina Amiriyah is forty traditions on man’s future life · Rawdhtul Firdaws is an extract of a larger work entitled Manazilus Saaliqin, which is on Sufi-ism · Awraad-ul-Fatehah gives a conception of the unity of God and His attributes · Chehl Asraar (Forty Secrets), is a collection of forty poems in praise of Allah and Muhammad · Zakhirat-ul-Muluk a treatise on political ethics and the rules of good government Syed Abdur-Rehman Hamdani in his book Salar-e-Ajjam lists 68 books and 23 pamphlets by Sayyid Ali Hamadani.