Ginanic literature is also shared by the Imamshai community in Gujarat, India, who are believed to have split off from the Ismailis in the sixteenth century. Ginans represent an important part of the broader collection of Ismaili devotional literature that includes works in Arabic, Persian, and even Burunshaki, a language of the northern areas of Pakistan. Like most Indian devotional poetry, Ginans are meant to be sung each Ginan has its own raga or musical mode. Through the poetic medium of Ginans, the Pirs provided guidance on a variety of doctrinal, ethical, and mystical themes for the community. Ginans were composed in six languages: Punjabi,Multani (Saraiki), Sindhi, Kachhi. The Pirs used the Subcontinent’s many languages, folk songs, myths, and traditional music to compose Ginans to explain the principles of Ismailism to the non-Arabic speaking peoples of the region. The Nizari Ismailis of the Indian Subcontinent used the term to designate a special type of poetic composition: a composition whose authorship is attributed to Ismaili Pirs and Sayyids, or preachers, who came to the region as early as the eleventh century to teach the Ismaili interpretation of Islam. Ginans are a vast collection consisting of several hundred Ginans which have been a central part of the religious life of the Nizari Ismaili community of the Indian Subcontinent that today resides in many countries around the world. “The advocacy of Muslims … is to push the mainstream media to realize that too much blatant prejudice is still out there and is still acceptable.The term ‘ginan’ is derived from the Sanskrit jnana, meaning contemplative knowledge.
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“Everybody has a right to free speech, but what is acceptable in mainstream media is a different question,” he says. Bagby hopes the same thing will happen for Muslims here in years to come. That effort redefined the standards of what was appropriate in the language used to describe black Americans and how they were depicted in the media. But when the misunderstanding turns to discrimination, many are trying to raise their voice in a more constructive way – organizing protests, much in the same way civil rights pioneers did 40 years ago. Leader Younus Abdullah Muhammad defended his actions to Reuters, saying they were just “showing a case study right there of what happened to another individual who conducted himself in a very similar manner.” Cues from the civil rights eraįor the vast majority of Muslim-Americans, it is clear that living in a non-Muslim country means making certain compromises. The group is not facing criminal charges.
Parker accompanied the posting, according to Reuters. The text of the website stated that “South Park” creators Matt Stone and Trey Parker “will probably wind up like” the filmmaker for their actions.Ī news article that listed the home addresses of Mr.
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Van Gogh, who had made a movie asserting that Islam condones violence against women. The physical depiction of any of the prophets – in a bear suit or well clothed – is considered blasphemous, a form of idolatry. In Islam, it is not merely the lampooning that is offensive. Yet “South Park,” too, betrays a fundamental misunderstanding of the most deeply held beliefs of devout Muslims.
In that case, “it’s a waste of time” to get offended, says Bagby. In the case of “South Park,” the context is clear: It is a comedy show and is designed to satirize everybody and everything in its path. 11 society, being a Muslim-means having to endure satirical works that are often offensive. What is more difficult is coming to terms with the fact that, particularly in a post Sept.
“What is clear is national Muslim organizations … reject the threat of violence against anybody voicing their free speech,” says Ihsan Bagby, general secretary of the Muslim Alliance in North America. But beyond the inexcusable behavior is an anger and frustration felt by many Muslim-Americans who struggle to reconcile the American freedoms they cherish with the often-callous ignorance of their faith here. To mainstream Muslims, insinuations such as the one on merely reinforce the worst stereotypes of Muslims as intolerant and prone to violence. Cable channel Comedy Central delayed the release of “ South Park” episode 201 online Thursday as part of its cautious approach to the episode, which drew veiled threats of violence for its depiction of the Islamic Prophet Mohammed in a bear suit.Ībsurdity and insult are the stock in trade of “South Park.” But episode 201 was censored heavily after the website insinuated that the “South Park” creators might suffer the same fate as Dutch filmmaker Theo Van Gogh, who was assassinated for upsetting an Islamic group in 2004.