ʿIlm al-Kalām (, literally the study of "speech" or "words") is the Islamic philosophical discipline of seeking theological principles through dialectic. Kalām in Islamic practice relates to the discipline of seeking theological knowledge through debate and argument. A scholar of kalām is referred to as a ''mutakallim'' (plural ''mutakallimiin''). There are many possible interpretations as to why this discipline was originally called "kalām"; one is that the widest controversy in this discipline has been about whether the Word of God, as revealed in the Qur'an, can be considered part of God's essence and therefore not created, or whether it was made into words in the normal sense of speech, and is therefore created.

Criticism

Throughout history the place of kalam in Islamic thought has been controversial. A few traditional Sunni Muslim scholars have either criticized or prohibited it. Imams such as Abu Hanifa prohibited his students from engaging in kalam, stating that those who practice it are of the "retarded ones." Malik ibn Anas referred to kalam in the Islamic religion as being "detested", and that whoever "seeks the religion through kalam will deviate". In addition Muhammad Shafi'i said that no knowledge of Islam can be gained from books of kalam, as kalam "is not from knowledge" and that "It is better for a man to spend his whole life doing whatever Allah has prohibited - besides shirk with Allah - rather than spending his whole life involved in kalam." Ahmad ibn Hanbal also spoke strongly against kalam, stating his view that no one looks into kalam unless there is "corruption in his heart," and even went so far as to prohibit sitting with people practicing kalam even if they were defending the Sunnah, and instructing his students to warn against any person they saw practicing kalam.

Today criticism of kalam also comes from modern day scholars of the Salafi movement.

Contemporary scholars such as Nuh Ha Mim Keller, a Sheikh in the Shadili Order hold that the criticism of kalam from early scholars was specific to the Mu'tazila, going on to claim that other historical Muslim scholars such as Al-Ghazali, As-Subki, An-Nawawi and even the four Madh'hab saw both good and bad in kalam and cautioned from the speculative excess of unorthodox groups such as the Mu'tazilah and Jahmiyya. As he states in his article "Kalam and Islam":

"What has been forgotten today however by critics who would use the words of earlier Imams to condemn all kalam, is that these criticisms were directed against its having become "speculative theology" at the hands of latter-day authors. Whoever believes they were directed against the `aqida or "personal theology" of basic tenets of faith, or the "discursive theology" of rational kalam arguments against heresy is someone who either does not understand the critics or else is quoting them disingenuously."

Major Kalam schools

Ash'ari

Athari

Imami

Maturidi

Murji'ah

Mu'tazili

See also

Jahm bin Safwan

Jewish Kalam

Logic in Islamic philosophy

Kalam cosmological argument

Madhab

Qadr (doctrine)

References

External links

Wolfson, Harry Austryn, ''The Philosophy of the Kalam,'' Harvard University Press, 1976, 779 pages, ISBN 978-0-674-66580-4, Google Books, text at archive.org

Living Islam

The Kalam

Kalam Cosmological Argument

Category:Kalam Category:Islamic terms Category:Arabic words and phrases

ar:علم الكلام ast:Calam az:Kəlam ca:Kalam de:ʿIlm al-kalām dv:ކަލާމް es:Kalam fa:علم کلام fr:Kalâm id:Ilmu Kalam it:Kalam he:כלאם kk:Калам hu:Kalám mk:Келам ms:Ilmu kalam nl:Kalam (islam) ja:カラーム no:Kalam pl:Kalam ru:Калам (дисциплина) simple:Kalam sk:Kalám sh:Kalam fi:Kalam sv:Kalam ta:கலாம் tr:Kelâm uk:Калам zh:伊斯蘭神學

name	Bulleh Shah
titles	Spiritual Poet
birth date	1680 C.E.
birth place	Uch, Punjab
death date	1757 C.E.
death place	Kasur, Punjab
venerated in	Islam
influences	Shah Hussain, Sultan Bahu, Shah Sharaf
influenced	Countless Indian Sufi poets
major work	''Incoherence of the Philosophers'', ''The Deliverer From Error''
tradition	Kafi }}

Bulleh Shah (1680–1757) (, ਬੁੱਲ੍ਹੇ ਸ਼ਾਹ}}, Hindi: बुल्ले शाह) was a Punjabi Sufi poet, humanist and philosopher. His full name was Abdullah Shah

Early life

Bulleh Shah is believed to have been born in 1680, in the small village of Uch, Bahawalpur, Punjab, in present day Pakistan. His father, Shah Muhammad Darwaish, was a teacher and preacher in a village mosque. Little is known about Bulleh Shah's ancestry except that some of his forebears were migrants from Uzbekistan, and that his family claimed direct descent from Muhammad.

When he was six months old, his parents relocated to Malakwal. His father later got a job in Pandoke, about 50 miles southeast of Kasur. Bulleh Shah received his early schooling in Pandoke and moved to Kasur for higher education. He also received education from Maulana Mohiyuddin. His spiritual teacher was the Qadiri Sufi Shah Inayat Qadiri, who was a member of the Arain tribe of Lahore.

Life

A large amount of what is believed to be known about Bulleh Shah comes through legends, and is subjective; to the point that there isn’t even agreement among historians concerning his precise date and place of birth. Some "facts" about his life have been pieced together from his own writings. Other "facts" seem to have been passed down through oral traditions.

Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain (1538–1599), Sultan Bahu (1629–1691), and Shah Sharaf (1640–1724).

Bulleh Shah lived in the same period as the Sindhi Sufi poet, Shah Abdul Latif Bhatai (1689–1752). His lifespan also overlapped with the Punjabi poet Waris Shah (1722–1798), of Heer Ranjha fame, and the Sindhi Sufi poet Abdul Wahab (1739–1829), better known by his pen-name, Sachal Sarmast (“truth seeking leader of the intoxicated ones”). Amongst Urdu poets, Bulleh Shah lived 400 miles away from Mir Taqi Mir (1723–1810) of Agra.

Poetry Style

The verse form Bulleh Shah primarily employed is called the Kafi, a style of Punjabi, Sindhi and Saraiki poetry used not only by the Sufis of Sindh and Punjab, but also by Sikh gurus.

Bulleh Shah’s poetry and philosophy strongly criticizes the Islamic religious orthodoxy of his day.

A Beacon of Peace

Bulleh Shah's time was marked with communal strife between Muslims and Sikhs. But in that age Baba Bulleh Shah was a beacon of hope and peace for the citizens of Punjab. While Bulleh Shah was in Pandoke, Muslims killed a young Sikh man who was riding through their village in retaliation for murder of some Muslims by Sikhs. Baba Bulleh Shah denounced the murder of an innocent Sikh and was censured by the mullas and muftis of Pandoke. Bulleh Shah maintained that violence was not the answer to violence. Bulleh Shah also hailed the ninth Sikh Guru, Guru Tegh Bahadur as a Ghazi, or "religious warrior", which caused controversy among Muslims of that time.

Humanist

Bulleh Shah’s writings represent him as a humanist, someone providing solutions to the sociological problems of the world around him as he lives through it, describing the turbulence his motherland of Punjab is passing through, while concurrently searching for God. His poetry highlights his mystical spiritual voyage through the four stages of Sufism: Shariat (Path), Tariqat (Observance), Haqiqat (Truth) and Marfat (Union). The simplicity with which Bulleh Shah has been able to address the complex fundamental issues of life and humanity is a large part of his appeal. Thus, many people have put his kafis to music, from humble street-singers to renowned Sufi singers like the Waddali Brothers, Sain Zahoor, Abida Parveen and Pathanay Khan, from the synthesized techno qawwali remixes of UK-based Asian artists to the rock band Junoon.

Modern renderings

In the 1990s Junoon, a rock band from Pakistan, rendered "Bullah Ki Jaana" and "Aleph" ("Ilmon Bas Kareen O Yaar"). In 2004, Rabbi Shergill turned the abstruse metaphysical poem "Bullah Ki Jaana" into a Rock/Fusion song that became popular in India and Pakistan. The Wadali Bandhu, a Punjabi Sufi group from India, have also released a version of "Bullah Ki Jaana" on their album ''Aa Mil Yaar... Call of the Beloved''. Another version was performed by Lakhwinder Wadali and entitled Bullah.

Bulleh Shah's verses have also been adapted and used in Bollywood film songs including "Chaiyya Chaiyya" and "Thayya Thayya" in the 1998 film ''Dil Se..'', and "Ranjha Ranjha" in the 2010 film ''Raavan''. The 2007 Pakistani movie ''Khuda Kay Liye'' includes Bulleh Shah's poetry in the song "Bandeya Ho". The 2008 film ''A Wednesday'', included a song titled "Bulle Shah, O Yaar Mere". In 2009 the first episode of the second season of Pakistan's Coke Studio featured a collaboration between Sain Zahoor and Noori, "Aik Alif" while, in June 2010, episode one of the third series featured "Na Raindee Hai" and "Makke Gayaan Gal Mukdi Nahi", performed by Arieb Azhar.

Death

He died in 1757. His tomb is located in Kasur, present day Pakistan.

Further reading

''Bulleh Shah: the love-intoxicated iconoclast'', by J. R. Puri, Tilaka Raj Shangri. Radha Soami Satsang Beas, 1986

''Great Sufi Poets of The Punjab'', by R. M. Chopra, Iran Society, Kolkata, 1999.

See also

Geeta Vadhera's "Shah Shabad" series - paintings based on the poems of Bulleh Shah

Kasur, the hometown of Bulleh Shah

List of Punjabi language poets

Sufism

Works online

Bulleh Shah poetry

Articles on Bulleh Shah's life and poetry (apna.org)

Bulleh Shah: Poems (English translations) and Biography (poetry-chaikhana.com)

References

External links

Short biography of Bulleh Shah

Biography of Bulleh Shah

Littérateurs of the Punjabi language

Complete poetry of Bulleh Shah in Shahmukhi

Category:Muslim people Category:Pakistani Sufis Category:Indian Sufis Category:Pakistani Muslims Category:Pakistani poets Category:Pakistani spiritual writers Category:Punjabi poets Category:Punjabi people Category:Sufi poets Category:Sufi mystics Category:People from Kasur District Category:Punjabi-language poets Poetry Category:1680 births Category:1757 deaths Category:Pakistani humanists Category:Pakistani people of Uzbekistani descent ar:بلهي شاه bn:বুল্লা সাহ hi:बुल्ले शाह mr:बुल्ले शाह no:Bulleh Shah pa:ਬੁੱਲ੍ਹੇ ਸ਼ਾਹ pnb:بلھے شاہ ur:بلھے شاہ

Region	Western philosophy
Era	21st-century philosophy
Color	#B0C4DE
Name	William Lane Craig
Birth date	August 23, 1949
Birth place	East Peoria, Illinois
School tradition	Analytic philosophy
Main interests	Philosophy of religion, natural theology, philosophy of time, Christian apologetics
Influences	Alvin Plantinga, Francis Schaeffer, Edward John Carnell, Stuart Hackett, John Hick, Wolfhart Pannenberg
Influenced	J. P. Moreland, Francis Beckwith
Website	reasonablefaith.org }}

William Lane Craig (born August 23, 1949) is an American analytic philosopher, philosophical theologian, and Christian apologist. He is known for his work in the philosophy of religion, philosophy of time, and the defense of Christian theism.He is notable for reviving interest in the Kalām cosmological argument with his 1979 publication of ''The Kalām Cosmological Argument'', an argument for the existence of God with origins in medieval Islamic scholasticism. In theology, he has also defended Molinism and the belief that God is, since Creation, subject to time.

Craig has authored or edited over 30 books, including ''The Cosmological Argument from Plato to Leibniz'' (1980), ''Theism, Atheism, and Big Bang Cosmology'' (with Quentin Smith, 1993), ''Philosophical Foundations for a Christian Worldview'' (with J.P. Moreland, 2003) and ''Reasonable Faith: Christian Truth and Apologetics'' (3d edition, 2008).

Academic background

Craig received a Bachelor of Arts degree in communications from Wheaton College, Illinois, in 1971 and two ''summa cum laude'' master's degrees from Trinity Evangelical Divinity School in Deerfield, Illinois, in 1975, in philosophy of religion and ecclesiastical history. He earned a Ph.D. in philosophy under John Hick at the University of Birmingham, England in 1977 and a Th.D. under Wolfhart Pannenberg at the University of Munich in 1984.

From 1980 to 1986 he was an assistant professor of philosophy at Trinity Evangelical Divinity School. He briefly held the position of associate professor of religious studies at Westmont College in Santa Barbara, California, from 1986 to 1987. From 1987 to 1994 Craig pursued further research at the University of Louvain, Belgium. Since 1996 he has held the position of research professor of philosophy at Talbot School of Theology, Biola University in La Mirada, California.

Work

Philosophy of religion

Craig's primary contribution to philosophy of religion is his revival of the Kalām cosmological argument. In ''The Kalām Cosmological Argument'', he formulates the argument in the following manner: # Everything that begins to exist has a cause of its existence. # The universe began to exist. # Therefore, the universe has a cause of its existence.

He defends the second premise by arguing that actual infinities and the formation of an actual infinite through continual addition are metaphysically impossible. Although he recognizes that axiomatized infinite set theory is logically consistent he maintains that the existence of actual infinities in the real world would lead to absurdities. For example, David Hilbert's famous "Hilbert's Hotel" thought experiment demonstrates how a fully occupied hotel would still be able to accommodate an infinite number of guests. Craig modifies the thought experiment by introducing operations such as subtraction and shows that subtracting identical quantities from identical quantities would have non-identical remainders. Since we have no evidence of such things in the actual world, Craig maintains that actual infinities are, for all intents and purposes, metaphysically impossible. Craig also argues that the thermodynamic properties of the universe and its expansion provide more evidence in support of premise two.

Craig also develops an ''a posteriori'' argument against actual infinities which rests on the A-theory of time. He gives Bertrand Russell's example of Tristam Shandy, who writes his autobiography so slowly that it takes him one year to write down the events of one day. A similar temporal sequence would have occurred in an eternal universe. No matter how long it takes, an eternal universe would still not be 'actually infinite' and must have begun to exist.

Craig has also contributed to the problem of divine foreknowledge (the compatibility of God's omniscience with human freedom). He analyzes current discussions of time travel, retrocausality, special relativity, and Newcomb's Paradox and brings them to bear on theological fatalism (most often supported by strongly Augustinian theologies, particularly Calvinism). Rejecting fatalism he defends the middle knowledge view (also known as Molinism). According to this solution, prior to actualizing a possible world, God knows everything that does or will happen as well as how free creatures would act if placed in any particular circumstance. Craig considers that this also provides the answer to the question of how God foreknows future contingents.

Philosophy of time

Craig is a presentist and defends the A-series of time. He rejects J. M. E. McTaggart's famous argument against it, describing it as "an engaging and recalcitrant brain teaser that no one takes seriously," but also argues against hybrid A-B theorists because they are all refuted by McTaggart's paradox. He argues that McTaggart's objection does not succeed as it employs an incoherent combination of a B-theoretical ontology with A-theoretical temporal becoming. According to Craig, if one adopts a neo-Lorentzian interpretation of special relativity, the A-theory can be reconciled with the theory of relativity.

In terms of God's relationship to time, Craig argues that God must exist in time if he is to be regarded as a causal agent. He rejects the view that God could exist timelessly with creation as he did sans creation on the grounds that nothing outside time could have temporal interactions with the world. Critics such as Paul Helm maintain that Craig’s objections against divine timelessness is itself incoherent because "There can be no temporal 'and then' for a timelessly eternal God." Craig responds to this charge by arguing that God's timeless and temporal phases are not related to each other as "earlier" and "later."

Apologetics

Craig has written a number of works of Christian apologetics. Fellow Evangelical apologist Robert M. Bowman, Jr. (writing with Kenneth D. Boa) described his ''Reasonable Faith: Christian Truth and Apologetics'' as "one of the best recent textbook introductions to the subject of apologetics." Catholic Cardinal Avery Dulles has described ''Philosophical Foundations for a Christian Worldview'' (with J.P. Moreland, 2003) as "monumental," but pointed out that Catholics will not necessarily agree with it.

Craig's work as a New Testament historian focuses on a defense of central Christian doctrines, specifically Jesus' resurrection from the dead. In books such as ''The Historical Argument for the Resurrection of Jesus'', he reviews the historical debate and provides a critical analysis of David Hume's arguments against testimony of miracles, examines New Testament material dealing with the resurrection, and concludes that the resurrection is the most plausible explanation of the historical data. Craig uses the Shroud of Turin as part of his case.

Other views

Craig is a critic of metaphysical naturalism and New Atheism as well as a defender of Reformed epistemology. He believes that scripture does not condemn homosexuals per se but does prohibit all homosexual acts, which he considers as “sacrilegious” as well as “self-destructive” to the same degree as heroin addiction or chain smoking whether engaged in by a homosexual or a heterosexual person. Craig maintains that the theory of evolution is compatible with Christianity. Although he does not fully endorse intelligent design, he thinks it may be a viable alternative to evolution. He is a fellow of the Discovery Institute's Center for Science and Culture and a fellow of the International Society for Complexity, Information and Design (ISCID).

Debates

Craig has publicly debated atheists Richard Carrier, Robert M. Price, Sam Harris, Antony Flew, A. C. Grayling, Lawrence Krauss, Victor Stenger, Peter Atkins, Walter Sinnott-Armstrong, and Christopher Hitchens, as well as liberal theologian Gerd Lüdemann, and prominent Muslims such as Shabir Ally and Jawal Badawi. Prominent atheist Richard Dawkins has refused a rigorous debate with Craig (accusing him of self-promotion and of being an “apologist for genocide"), although Dawkins participated in a six-person discussion which included Craig.

The debates with Antony Flew, Walter Sinnott-Armstrong, and Gerd Lüdemann have been published in book form.

Bibliography

''The Kalām Cosmological Argument''. London: MacMillan. 1979. ISBN 1-57910-438-X / ISBN 978-1-57910-438-2

''The Cosmological Argument from Plato to Leibniz''. London: MacMillan. 1980. ISBN 1-57910-787-7 / ISBN 978-1-57910-787-1

''The Son Rises: Historical evidence for the resurrection of Jesus''. Chicago: Moody Press. 1981. ISBN 978-1-57910-464-1 / ISBN 978-1-57910-464-1

''Apologetics: An Introduction''. Chicago: Moody Press. 1984. ISBN 0-8024-0405-7

''The Historical Argument for the Resurrection of Jesus during the Deist Controversy''. Toronto: Edwin Mellen. 1985. ISBN 0-88946-811-7

''The Only Wise God: The Compatibility of Divine Foreknowledge and Human Freedom''. Grand Rapids: Baker Bookhouse. 1987. ISBN 1-57910-316-2 / ISBN 978-1-57910-316-3

''The Problem of Divine Foreknowledge and Future Contingents from Aristotle to Suarez''. Leiden: E.J. Brill. 1988. ISBN 90-04-08516-5 / ISBN 978-90-04-08516-9

''Knowing the Truth About the Resurrection''. Ann Arbor: Servant. 1988. ISBN 0-89283-384-X / ISBN 978-0-89283-384-9

''Assessing the New Testament Evidence for the Historicity of the Resurrection of Jesus''. Toronto: Edwin Mellen Press. 1989. ISBN 0889466165/ ISBN 978-0-88946-616-6

''Divine Foreknowledge and Human Freedom: The Coherence of Theism I: Omniscience''. Leiden: E.J. Brill. 1990. ISBN 90-04-09250-1 / ISBN 978-90-04-09250-1

''No Easy Answers''. Chicago: Moody Press. 1990. ISBN 0-8024-2283-7 / ISBN 978-0-8024-2283-5

''Theism, Atheism, and Big Bang Cosmology'' (with Quentin Smith). Oxford: Clarendon Press. 1993. ISBN 978-0-19-826383-8

''The Tensed Theory of Time: A Critical Examination''. Dordrecht: Kluwer Academic Publishers. ISBN 0-7923-6634-4 / ISBN 978-0-7923-6634-8

''Will the Real Jesus Please Stand Up? A Debate Between William Lane Craig and John Dominic Crossan''. Grand Rapids: Baker Bookhouse. 1998.

''God, Are You There?''. Atlanta: RZIM. 1999. ISBN 1-930107-00-5 / ISBN 978-1-930107-00-7

''The Tenseless Theory of Time: A Critical Examination''. Dordrecht: Kluwer Academic Publishers. 2000. ISBN 978-0-7923-6635-5 / ISBN 978-0-7923-6635-5

''God, Time and Eternity''. Dordrecht: Kluwer Academic Publishers. 2001. ISBN 978-1-58134-241-3 / ISBN 978-1-58134-241-3

''Time and The Metaphysics of Relativity''. Dordrecht: Kluwer Academic Publishers. 2001. ISBN 0-7923-6668-9

''Time and Eternity: Exploring God's Relationship to Time''. Wheaton: Crossway. 2001. ISBN 978-1-58134-241-3 / ISBN 978-1-58134-241-3

''What Does God Know?'' Atlanta: RZIM. 2002. ISBN 978-1-930107-05-2

''Hard Questions, Real Answers''. Wheaton: Crossway Books. 2003. ISBN 978-1-58134-487-5 / ISBN 978-1-58134-487-5

''God?: A Debate Between a Christian and an Atheist''(with Walter Sinnot-Armstrong). New York: Oxford University Press. 2003.

''Philosophical Foundations for a Christian Worldview'' (with J.P. Moreland). Downers Grove: InterVarsity Press. 2003.

''Creation out of Nothing: A Biblical, Philosophical, and Scientific Exploration'' (with Paul Copan). Grand Rapids: Baker Bookhouse. 2004. ISBN 0-8010-2733-0

''Reasonable Faith''. Wheaton: Crossway. 1994. rev. 3rd ed. 2008. ISBN 0-89107-764-2 / ISBN 978-0-89107-764-0

''On Guard: Defending Your Faith with Reason and Precision''. Colorado Springs: David C. Cook. 2010. ISBN 1-4347-6488-5 / ISBN 978-1-4347-6488-1

See also

List of American philosophers

References

External links

Reasonable Faith William Lane Craig's personal website

Faculty webpage

Comprehensive Debate list

Interviews from the program Closer to Truth

Audio files at bethinking.org

Category:1949 births Category:Living people Category:Alumni of the University of Birmingham Category:Ludwig Maximilian University of Munich alumni Category:American philosophers Category:American religion academics Category:American theologians Category:Analytic philosophers Category:Biblical scholars Category:Biola University faculty Category:Intelligent design advocates Category:Christian philosophers Category:Christian apologists Category:Christian writers Category:Christian scholars Category:Discovery Institute fellows and advisors Category:Fellows of the International Society for Complexity, Information, and Design Category:Philosophers of religion Category:People from Keokuk, Iowa Category:American Christians Category:Trinity Evangelical Divinity School alumni Category:Wheaton College (Illinois) alumni Category:20th-century philosophers Category:21st-century philosophers

de:William Lane Craig es:William Lane Craig fr:William Lane Craig no:William Lane Craig pl:William Lane Craig pt:William Lane Craig fi:William Lane Craig sv:William Lane Craig

William Lane (6 September 1861 – 26 August 1917) was a journalist, advocate of Australian labour politics and a utopian.

Early life

Lane was born in Bristol, England, eldest son of James Lane, from Ireland a Protestant Master Gardener, and his English wife Caroline, ''née'' Hall. When Lane was born his father was earning a miserable wage, but later his circumstances improved and he became an employer. The boy was educated at Bristol Grammar School and showed ability, but he was sent early to work as an office boy. Lane's mother died when he was 14 years of age, and at age 16 he migrated to Canada, then to the United States, where he worked first as a printer, then as a reporter for the Detroit Free Press (1881), there meeting his future wife Ann MacGuire. In 1885 they migrated to Brisbane, Australia, where Lane immediately got work as a feature writer for the weekly newspaper ''Queensland Figaro'', then as a columnist for the newspapers Brisbane Courier and Evening Telegraph, using a number of pseudonyms ("Lucinda Sharpe", which some consider to be the work of Annie Lane, William Wilcher and "Sketcher").

A life-long abstainer from alcohol, in 1886 he created an Australia-wide sensation by spending a night in the Brisbane lock-up disguised as a drunk, and subsequently reporting the conditions of the cells as "Henry Harris". Lane's father was a drunk who impoverished the family.

With the growth of the 7-2 labour movement, "Sketcher"'s columns, especially his "Labour Notes" in the ''Evening Telegraph'', increasingly promoted labourist philosophy, and Lane himself attended meetings supporting all manner of popular causes, speaking with his "American twang" against repressive laws and practices and Chinese immigrants.

After becoming the de facto editor of the Courier, Lane departed during November 1887 to found the weekly ''The Boomerang'', "a live newspaper, racy, of the soil", in which pro-worker themes and lurid racism were brought to a fever-pitch by both "Sketcher" and "Lucinda Sharpe". He became a powerful supporter of Emma Miller and Women's suffrage. A strong proponent of Henry George's Single Tax Movement, Lane became increasingly committed to a radically alternative society, and ended his relationship with the ''Boomerang'' due to its private ownership.

In May 1890 he began the community-funded Brisbane weekly ''The Worker'', the rhetoric of which became increasingly threatening towards the employers, the government, and the British Empire itself. The defeat of the 1891 Australian shearers' strike convinced Lane that there would be no real social change without a completely new society, and ''The Worker'' became increasingly devoted to his New Australia utopian idea.

''The Workingman's Paradise'', an allegorical novel written in sympathy with the shearers involved in the 1891 Shearer's Strike, was published under his pseudonym ''John Miller'' in early 1892. In the novel Lane articulated the belief that anarchism is the noblest social philosophy of all. Through the novel's philosopher and main protagonist he relates his belief that society may have to experience a period of State socialism to achieve the ideal of Communist anarchism. Mary Gilmore, later a celebrated Australian writer, said in one of her letters ''"the whole book is true and of historical value as Lane transcribed our conversations as well as those of others"''.

New Australia Colony

Contriving a division among Australian labour activists between the permanently disaffected and those who later formed the Australian Labor Party, Lane refused the Queensland Government's offer of a grant of land on which to create a utopian settlement, and began an Australia-wide campaign for the creation of a new society elsewhere on the globe, peopled by rugged and sober Australian bushmen and their proud wives.

Eventually Paraguay was decided upon, and Lane and his family and several hundred acolytes from New South Wales, Queensland and South Australia departed Mort Bay in Sydney in the ship ''Royal Tar'' on 1 July 1893.

New Australia soon had its crisis, brought on by the issues of inter-racial relationships (Lane singled out the Guarani as racially taboo) and alcohol. Lane's dictatorial manner soon alienated many in the community, and by the time the second boat-load of utopians arrived from Adelaide a year later, Lane had left with a core of devotees to form a new colony nearby named 7-2.

Eventually Lane became disillusioned with the process, and returned to Australia in 1899.

Later life

Lane then went with his family to New Zealand. After initial melancholia, he soon refound his old verve as a pseudonymous feature-writer from 1900 for the newspaper ''New Zealand Herald'' ("Tohunga"), only this time as ultra-conservative and pro-Empire. He had strong racial antipathy toward East Asians, and during World War I he developed extreme anti-German sentiments. He died on 26 August 1917 in Auckland, New Zealand, having been editor of the ''Herald'' from 1913 to 1917, much admired, having lost one son Charles at a cricket match in Cosme in Paraguay, and another Donald on the first day of the ANZAC landings (25 April 1915) on the beaches of Gallipoli.

References

Gavin Souter's account of Lane and New Australia in his ''A Peculiar People''

Peter Bruce's thesis (Univ Sydney) ''The Journalistic Career of William Lane''.

''Larry Petrie (1859-1901) - Australian Revolutionist?'' by Bob James

Whitehead, Anne (1997) ''Paradise Mislaid — in Search of the Australian Tribe of Paraguay'' University of Queensland Press, St. Lucia

External links

''Workingman's Paradise'', Pdf at University of Sydney

Category:1861 births Category:1917 deaths Category:Australian anarchists Category:Australian trade unionists Category:Australian journalists Category:New Zealand journalists Category:People educated at Bristol Grammar School Category:People from Bristol Category:Georgists

de:William Lane (Utopist) it:William Lane pl:William Lane

name	Nusrat Fateh Ali Khan
background	solo_singer
birth name	Pervez Fateh Ali Khan
birth date	October 13, 1948
Birth place	Faisalabad, Punjab, Pakistan
death date	August 16, 1997
Death place	London, England
instrument	Vocals, harmonium
genre	Qawwali, Ghazal, Fusion
occupation	Musician
years active	1965–1997
label	Real World, OSA, EMI, Virgin Records
notable instruments	}}

Nusrat Fateh Ali Khan ( (Shahmukhī)}}) (October 13, 1948 – August 16, 1997), a world-renowned Pakistani musician, was primarily a singer of Qawwali, the devotional music of the Sufis (a mystical tradition within Islam). Considered one of the greatest singers ever recorded, he possessed a six-octave vocal range and could perform at a high level of intensity for several hours. Extending the 600-year old Qawwali tradition of his family, Khan is widely credited with introducing Sufi music to international audiences. He was popularly known as "Shahenshah-e-Qawwali", meaning "The King of Kings of Qawwali".

Born in Faisalabad, Pakistan, Khan had his first public performance at age of 16, at his father's chelum. He officially became the head of the family qawwali party in 1971, and was signed by Oriental Star Agencies (OSA), Birmingham, U.K., in the early 1980s. In subsequent years, Khan released movie scores and albums for various labels in Pakistan, Europe, Japan and the U.S. He engaged in collaborations and experiments with Western artists, becoming a well-known world music artist in the process. He toured extensively, performing in over 40 countries.

Biography

Early life and career

Khan was born on October 13, 1948 in the city of Lyallpur (now Faisalabad), Pakistan. He was the fifth child and first son of Fateh Ali Khan, a musicologist, vocalist, instrumentalist, and Qawwal. Khan's family, which included four older sisters and a younger brother, Farrukh Fateh Ali Khan, grew up in central Lyallpur. Initially, his father did not want Khan to follow the family's vocation. He had his heart set on Khan choosing a much more respectable career path and becoming a doctor, because he felt Qawwali artists had low social status. However, Khan showed such an aptitude for, and interest in, Qawwali that his father finally relented. Khan began by learning to play tabla alongside his father before progressing to learn ''Raag Vidya'' and ''Bol Bandish''. He then went on to learn to sing within the classical framework of khayal. Khan's training with his father was cut short when his father died in 1964, leaving Khan's paternal uncles, Mubarak Ali Khan and Salamat Ali Khan, to complete his training. His first performance was at a traditional graveside ceremony for his father, known as chehlum, which took place forty days after his father's death.

In 1971, after the death of Mubarak Ali Khan, Khan became the official leader of the family Qawwali party and the party became known as ''Nusrat Fateh Ali Khan, Mujahid Mubarak Ali Khan & Party''. Khan's first public performance as the leader of the Qawwali party was at a studio recording broadcast as part of an annual music festival organised by Radio Pakistan, known as ''Jashn-e-Baharan''. Khan sang mainly in Urdu and Punjabi and occasionally in Persian, Braj Bhasha and Hindi. His first major hit in Pakistan was the song ''Haq Ali Ali'', which was performed in a traditional style and with traditional instrumentation. The song featured restrained use of Khan's ''sargam'' improvisations.

In 1979, Khan married his first cousin, Naheed (the daughter of Fateh Ali Khan's brother, ''Salamat Ali Khan''); they had one daughter, Nida.

Early in his career, Khan was signed up by Oriental Star Agencies in the U.K. to their Star Cassette Label. OSA sponsored regular concert tours by Khan to the U.K. from the early '80s onwards, and released much of this live material on cassette, CD, videotape and DVD.

Later career

In the 1992–93 academic year, Khan was a Visiting Artist in the Ethnomusicology department at the University of Washington, Seattle.

Khan teamed with Peter Gabriel on the soundtrack to ''The Last Temptation of Christ'' in 1985, with Canadian musician Michael Brook on the albums ''Mustt Mustt'' (1990) and ''Night Song'' (1996), and with Pearl Jam lead singer Eddie Vedder in 1995 on two songs for the soundtrack to ''Dead Man Walking''. One of these songs ("The Long Road") was re-used on the soundtrack for ''Eat Pray Love'' in 2010. Khan also contributed to the soundtrack of ''Natural Born Killers''. He composed the music for the 1994 film ''Bandit Queen'' in collaboration with Roger White.

Peter Gabriel's Real World label later released five albums of Khan's traditional Qawwali, together with some of his experimental work which included the albums ''Mustt Mustt'' and ''Star Rise''. Khan provided vocals for ''The Prayer Cycle'', which was put together by Jonathan Elias, but died before the vocals could be completed. Alanis Morissette was brought in to sing with his unfinished vocals. Khan also collabrated with Michael Brook to create music for the song "Sweet Pain" used in the movie ''Any Given Sunday''. He also performed traditional Qawwali before international audiences at several WOMAD world music festivals and the single "Dam Mast Qalandar" was remixed by electronic trip hop group Massive Attack in 1998.

His album ''Intoxicated Spirit'' was nominated for a Grammy award in 1997 for best traditional folk album.

Khan contributed songs to, and performed in, several Pakistani films. Shortly before his death, he recorded a song each for two Bollywood films, ''Aur Pyaar Ho Gaya'' (in which he also sang the song onscreen) and ''Kachche Dhaage''. He sang the title song of the film ''Dhadkan''. He also sang "Saya bhi saath jab chhod jaye" for Sunny Deol's movie ''Dillagi''. The song was released in 1999, two years after Khan's death.

Khan contributed the song "Gurus of Peace" to the album ''Vande Mataram'', composed by A. R. Rahman, and released to celebrate the 50th anniversary of India's independence. Rahman, who was a big fan of Khan could not do further songs with him. As a tribute, Rahman later released an album titled ''Gurus of Peace'', which featured "Allah Hoo" by Khan. Rahman's 2007 song "Tere Bina" was also done as a tribute to Khan.

After his death, the song "Solemn Prayer", on which Khan provided vocals, was used on the Peter Gabriel song "Signal to Noise" (on the album ''Up''), and on the soundtrack to the Martin Scorsese film ''Gangs of New York''.

According to the ''Guinness Book of World Records'', Khan Fateh Ali Khan holds the world record for the largest recorded output by a Qawwali artist—a total of 125 albums as of 2001.

Death

Khan was taken ill with kidney and liver failure on August 11, 1997 in London, England, while on the way to Los Angeles in order to receive a kidney transplant. He died of a sudden cardiac arrest at Cromwell Hospital, London, on Saturday, August 16, 1997, aged 48. His body was returned to Faisalabad, Pakistan, and his funeral was attended by the public.

Composition of Nusrat's qawwali party

The composition of Khan's ensemble, called a "party" (or "Humnawa" in Urdu), changed over its 26 years. Listed below is a snapshot of the party, circa 1983:

#Mujahid Mubarak Ali Khan: Khan's first cousin, vocals #Farrukh Fateh Ali Khan: Khan's brother, vocals and lead harmonium #Rehmat Ali: vocals and second harmonium #Maqsood Hussain: vocals #Rahat Nusrat Fateh Ali Khan: Khan's nephew and pupil, vocals #Dildar Hussain: percussion #Majawar Abbas: mandolin and guitar/chorus, handclapping #Mohammed Iqbal Naqvi: secretary of the party, chorus, handclapping #Asad Ali: chorus, handclapping. Khan's cousin #Ghulam Farid: chorus, handclapping #Kaukab Ali: chorus, handclapping

The one significant member of the party who does not appear on this list is Atta Fareed. For many years, he alternated with Rehmat Ali on vocals and second harmonium. He is easily identifiable in videos since he plays the harmonium left-handed.

This snapshot is non-representative in one respect: harmoniums were usually the only instruments. Only rarely were instruments like mandolin or guitar used.

Awards and titles

Khan is widely considered to be the most important qawwal in history. In 1987, Khan received the President of Pakistan’s Award for Pride of Performance for his contribution to Pakistani music. In 1995 he received the UNESCO Music Prize. In 1996 he was awarded Grand Prix des Amériques at Montreal World Film Festival for exceptional contribution to the art of cinema. In 2005, Khan was awarded the "Legends" award at the UK Asian Music Awards. ''Time'' magazine's issue of November 6, 2006, "60 Years of Asian Heroes", lists him as one of the top 12 artists and thinkers in the last 60 years. He also appeared on NPR's 50 Great Voices list in 2010. In August 2010 he was included in CNN's list of the twenty most iconic musicians from the past fifty years.

Many honorary titles were bestowed upon Khan during his 25-year music career. He was given the title of Ustad after performing classical music at a function in Lahore on his father's death anniversary.

Tributes, legacy and influence

Alexandra A. Seno of ''Asiaweek'' wrote:

Nusrat Fateh Ali Khan's voice was otherworldly. For 25 years, his mystical songs transfixed millions. It was not long enough ... He performed qawali, which means wise or philosophical utterance, as nobody else of his generation did. His vocal range, talent for improvisation and sheer intensity were unsurpassed.

Jeff Buckley cited Khan as a major influence, saying of him "He's my Elvis", and performing the first few minutes of Khan's hit "Yeh Jo Halka Halka Suroor Hai" (including vocals) at live concerts. Many other artists have also cited Khan as an influence, such as A. R. Rahman, Sheila Chandra, and Alim Qasimov.

Paul Williams picked a concert performance by Khan for inclusion in his 2000 book ''The 20th Century's Greatest Hits: a 'top-40' list'', in which he devotes a chapter each to what he considers the top 40 artistic achievements of the 20th century in any field (including art, movies, music, fiction, non-fiction, science-fiction).

In 2008, Khan was listed in 14th position in UGO's list of the best singers of all time.

In 2004, a tribute band called (Brooklyn Qawwali Party) (formerly Brook's Qawwali Party) was formed in New York City by percussionist Brook Martinez to perform the music of Khan. The 13-piece group still performs mostly instrumental jazz versions of Khan's qawwalis, using the instruments conventionally associated with jazz rather than those associated with qawwali.

Films

Documentaries

''Nusrat Fateh Ali Khan: le dernier prophète'' (1996). Directed by Jérôme de Missolz.

''Nusrat has Left the Building... But When?'' (1997). Directed by Farjad Nabi. (This 20-minute docudrama focuses on Khan's early career.)

''A Voice from Heaven'' (1999). Directed by Giuseppe Asaro. New York, NY: Winstar TV & Video. (This 75-minute documentary, available on VHS and DVD, provides an introduction to Khan's life and work.)

''Samandar Main Samandar'' (2007). A documentary aired on Geo TV detailing Khan's career.

''The King of Qawalli'' (2009). A short film aired on Dawn News about Khan's life and career.

Concert films

''The JVC Video Anthology of World Music and Dance'' (1990). Video 14 (of 30) (South Asia IV). Produced by Ichikawa Katsumori; directed by Nakagawa Kunikiko and Ichihashi Yuji; in collaboration with the National Museum of Ethnology, Osaka. [Tokyo]: JVC, Victor Company of Japan; Cambridge, Massachusetts: distributed by Rounder Records. Features a studio performance by Khan and Party (two Urdu-language songs: a Hamd, and a Manqabat for Khwaja Mu`inuddin Chishti. Filmed in Tokyo, Japan, September 20, 1987, for Asian Traditional Performing Arts).

''Nusrat! Live at Meany'' (1998). Produced by the University of Washington. (87-minute recording of a January 23, 1993 concert at Meany Hall, University of Washington in Seattle, during Khan's residency at the Ethnomusicology Program there.)

Live in Concert in the U.K. (DVD, vols. 1–17) [OSA]; recorded between 1983 and 1993; first thirteen listed below:

*Live in Concert in UK (DVD vol. 1)

*Live in Concert (DVD vol. 2)

*Live in Concert (DVD vol. 3)

*Live in UK (DVD vol. 4)

*Live in UK (DVD vol. 5)

*Live in Concert (DVD vol. 6)

*Live in UK (DVD vol. 7)

*Live in UK (DVD vol. 8)

*Live in UK (DVD vol. 9)

*Live in UK (DVD vol. 10)

*Live in UK (DVD vol. 11)

*Digbeth Birmingham 12 November 1983 (DVD vol. 12)

*Digbeth 30 October 1983 (DVD vol. 13)

Akhiyan Udeek Diyan (DVD) [Nupur Audio]

Je Tun Rab Nu Manauna (DVD) [Nupur Audio]

Yaadan Vicchre Sajan Diyan Aayiyan (DVD) [Nupur Audio]

Rang-e-Nusrat (DVD, vols. 1–11) [Music Today]; recorded between 1983 and 1993 (same material as the OSA DVDs)

VHS videotapes, vols. 1–21 [OSA]; recorded between 1983 and 1993 (same material as the OSA DVDs)

*Luxor Cinema Birmingham (VHS vol. 1, 1979)

*Digbeth Birmingham (VHS vol. 2, 1983)

*St. Francis Hall Birmingham (VHS vol. 3, 1983)

*Royal Oak Birmingham (VHS vol. 4, 1983)

*Private Mehfil (Wallace Lawley Centre, Lozells Birmingham, November 1983) (VHS vol. 5)

*Private Mehfil (VHS vol. 6, 1983)

*Natraj Cinema Leicester (VHS vol. 7, 1983)

*Live In Southall (VHS vol. 8)

*Live In Bradford (VHS vol. 9, 1983)

*Live In Birmingham (VHS vol. 10, 1985)

*Allah Ditta Hall (VHS vol. 11, 1985)

*Harrow Leisure Centre (VHS vol. 12)

*University Of Aston (VHS vol. 13, 1988)

*Aston University (VHS vol. 14, 1988)

*WOMAD Festival Bracknell (VHS vol. 15, 1988)

*Live In Paris (VHS vol. 16, 1988)

*Poplar Civic Centre London (VHS vol. 17)

*Imperial Hotel Birmingham (VHS vol. 18, 1985)

*Slough Gurdawara (SHABADS) (VHS vol. 19)

*Imran Khan Cancer Appeal (VHS vol. 20)

*Town Hall Birmingham (VHS vol. 21, 1993)

See also

List of Pakistani musicians

Nusrat Fateh Ali Khan albums

References

Additional reading

Baud, Pierre-Alain. ''Nusrat Fateh Ali Khan, The Messenger of Qawwali''. Editions Demi-Lune, 2008. (A biography of Nusrat)

External links

Article with brief 1993 interview (edwebproject.org)

NPR Audio Report: Nusrat Fateh Ali Khan: The Voice Of Pakistan

Category:1948 births Category:1997 deaths Category:People from Faisalabad Category:Pakistani male singers Category:Pakistani Shi'a Muslims Category:Pakistani qawwali singers Category:Pakistani music educators Category:Performers of Sufi music Category:Punjabi artists Category:Punjabi people Category:Real World artists Category:Nigar Award winners Category:Harmonium players Category:Pakistani film score composers

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