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Basmala Arabic: بسملة
Muslims start everything with this phrase
بسم الله الرحمن الرحيم
In the name of Allah, the Most Gracious, the Most Merciful.
Today we start a New Hijri Year
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Banya Bashi Mosque (bolg. Bath bashi jamia, tour. Banya Başı Camii) is a mosque in Sofia, Bulgaria.
It was built on the initiative and with the financial assistance of the benefactor Mullah Effendi Qada Seifullah. Thus, in various sources, the mosque is also listed under the name of the mosque "Molla Efendi" or as "Qadi Seifullah". On the stone located in the arch above the door, an old text is written in old paint, which is impossible to read. The date 974 is indicated under the text, which gives reason to believe that the mosque was built in 974 Hijri (Islamic calendar) or 1566-1567.
One of the oldest mosques in Europe, it was completed in 1567. The mosque gets its name from the phrase Bath Bashi, which literally means "before the bath". The most outstanding feature of the mosque is that it was actually built over a natural thermal resort. You can even see the steam coming up the vents at the base near the walls of the mosque. The mosque is known for its large dome and minaret.
Currently, the Bashi Bath is the only functioning mosque in Sofia.
The Hijri year or era (التقويم الهجري at-taqwīm al-hijrī) is the era used in the Islamic lunar calendar, which begins its count from the Islamic New Year in 622 CE.
During that year, Prophet Muhammad (Peace be upon him) migrated from Mecca to Yathrib (now Medina). This event, known as the Hijra, is commemorated in Islam for its role in the founding of the first Muslim community.
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L slam 3likum All :)
first! happy new Hijri Year ;D
I hope u'all doin great. either with ur finals, work or even in holidays :p
I'm sorry 3al crappy shot (v_v) I miss uploading :D
oo I miss lots of u too..
Cuta, Queen meme, simple, cheesecake, fajr .. and many [deleted] flickrs (v_v)
and alot of [BRBs] too :p
well! wish ya all an awesome cold day :p
oo happy birthday to Somii .. enjoy ur special day sweety :*
take care all! (n_n)
Ez-Zitouna Mosque or Ezzitouna Mosque or Mosque of El-Zituna (Arabic: جامع الزيتونة, literally meaning the Mosque of Olive) is a major mosque in Tunis, Tunisia.
The mosque is the oldest in the Capital of Tunisia and covers an area of 5,000 square metres (1.2 acres) with nine entrances. It has 160 authentic columns brought originally from the ruins of the old city of Carthage. The mosque is known to host one of the first and greatest universities in the history of Islam. Many Muslim scholars were graduated from the Al-Zaytuna for over a thousand years. From Ibn 'Arafa, one of the greatest scholars of Islam, Imam Maziri, the great traditionalist and jurist to the famous Tunisian poet Aboul-Qacem Echebbi and countless others all taught there.
Ez-Zituna was the second mosque to be built in Ifriqiya and the Maghreb region after the Mosque of Uqba in Kairouan. The exact date of building varies according to source. Ibn Khaldun and El-Bakri wrote that it was built in 116 Hijri (731 C.E.) by Ubayd Allah ibn al-Habhab. A second source states that the Umayyad Hisham ibn Abd al-Malik ordered the building; however, Ahmed In Abu Diyaf and Ibn Abi Dinar attributed the order to Hasan ibn al-Nu'man who led the conquest of Tunis and Carthage, and used it as a place of prayer. Most scholars agree that the third possibility is the strongest by evidence as it is unlikely that the city of Tunis remained a long time without a mosque, after its conquest in 79 Hijri. Thus the closest date is 84 Hijri (703 CE), and what El-Habhab did was in fact enlarge the mosque and improve its architecture.
For almost two centuries (1812 - 2011), the majority of the Grand Imams of the Zitouna mosque were part of the Cherif and Mohsen families, notably including AbdelKebir Cherif, Ahmed Cherif, Mohamed Cherif, Hamda Cherif, Hassan Cherif, Mahmoud Mohsen, Mohamed Mohsen, and Mostafa Mohsen. The Cherif and Mohsen families are part of the aristocracy "Tunisoise" of Tunis Carthage; are descendants of the Islamic prophet, Mohamed; and are a dynasty of religious scholars, sheikhs, imams, and landowners.
These families were founded by an ancestor who arrived in Tunis by the XIV-e century. The descendants of Sheikh Mohsen Cherif changed the line from Cherif to Mohsen, creating the Mohsen branch out of the Cherif line.
Name of the Structure : Mevlevi Lodge (Greek Orthodox Church, the Alâeddin Zawiya)
Category : Mevlevi Lodge
Current Condition : It is part of the Mevlevi Lodge (Mevlevihane) Museum.
Construction Date : 14th century (around 1377)
According to the waqfiyya (Foundation Charter) of the Mevlevi Lodge written by Bayezid II’s son Prince Sultan Korkud (1470-1512) in the sixteenth century, the Mevlevi Lodge was formerly referred to as the “Alā ad-Dīn Zawiya.” The mention of this name and the fact that the inscription of the soup kitchen built by Alā ad-Dīn is indicated as being part of the Mevlevi Lodge complex raises the possibility that the Lodge was built on the ruins of the Imaret Madrasa of the demolished Alā ad-Dīn Complex or converted from it.
The inscription found in the bath of the Yivli Minaret Complex, known as the Mevlevi Lodge Bath, concerns an almshouse dated to 1215, which Prince Alā ad-Dīn Kayqubād ibn Kaykhusraw had built by the architect Tuğrul.
Name of the Structure : Tomb of Zincirkıran Mehmet Beg
Category : Tomb
Current Condition : It is part of the Mevlevi Lodge (Mevlevihane) Museum
Construction Date : 1377
Built by Mehmed, son of Mahmud, son of Yunus, for his late son Ali, the octagonal tomb rests on the square plinth level and is covered with an octagonal pyramid spire. There are three sarcophagi placed in the tomb for Mehmed Beg, his wife, and his son Ali. According to the two-line thuluth Arabic marble inscription above its door, it reads: (the founder of the Mevlevi lodge, “Teke Beg” or) Mübârizüddin Mehmed Beg, son of Mahmud, son of Yunus, ordered the construction of a buk’a-i sharif (“holy place”) in the month of Shaban, Hijri 779 (December 1377), after the untimely death of his son Ali. According to the waqfiyya (Foundation Charter) of Sultan Korkut, in addition to Mehmed Beg’s son Ali, this tomb also contains the graves of Rumi’s descendants Kutbül’ârifîn Sheikh Mustafa Efendi and Kutbül’âşıkîn Eşşeyh Zencirşiken Mehmed Efendi.
There is a single vertical rectangular window on each of the seven façades of the octagonal building. The main door of the tomb is on the southwest façade. Topped with a depressed arch, the door is framed with a plain molding on the outside and a molded border on the inside. There are three rosette motifs right underneath the construction inscription. A handle and a ring-like piece carved from solid stone in the center of the façade above the door are considered a symbolic expression of the nickname Zincirkıran (“Chainbreaker”). There are monolithic stone decorations with floral and geometric patterns above the windows on the remaining seven façades.
The plastered interior of the tomb has an octagonal plan underneath a dome. On the marble inscriptions above the south, west, and northwest windows are one-line verses written in Arabic thuluth from the Al Imran Sura in the Quran (3/18 and 169). A wooden cist was placed on each of the three graves; none bear any inscriptions or decorations.
Córdoba (Spain).
ENGLISH
Here the Mezquita's Mihrab in all its splendor, indicating the qibla, or direction of prayer for the faithful. This is the crowning jewel of the expansion carried out by the great Caliph Al-Hakam II, during the height of Al-Andalus, the land of the Moors in the Iberian Peninsula.
The Eastern Roman Emperor, or Basileus, Nicephoros Phocas (Nicephorus II) sent Al-Hakam II fine mosaic glass of many colors, some covered with gold leaf, to decorate the new Mihrab of the expanded Great Mosque. A Greek master came to Cordoba to work for several years on the project, training the Caliph's artisans in his craft. In Arabic, this mosaic work was called fusaifisa.
The mihrab had been moved twice previously, as the Mezquita expanded to the south. Columns from the previous mihrab were re-used. Almanzor's later expansion to the east would put this jewel of the Ummayyad Caliphate out of center with the rest of the building, but to demolish it and build a new one was out of the question.
The inscirption in large letters reads: "(Allah) He is the knower of things hidden and manifest. He is the powerful one, he that is full of pity, the living one. There is no other god than him. Invoke him offering him a pure heart. Praised be Allah Lord of the Universe. Blessed be Iman Al-Mostainsir Bil-lah, favored by Allah, and the servant of Allah, Al-Hakam, Prince of Believers. Make him prosper, Allah, for the work of this sacred temple, which exceeds all other memorable constructions in its size, comfort and adornment. And the construction was concluded by his virtue and command. The blessing of Allah be upon Mohammed. And the peace. - The Iman Al-Mostansir Bil-lah, servant of Allah, Prince of Believers (May Allah favor him) commanded his freedman and Hachib Chafar-Ben-Baderraman (mercy on him Allah) carry out the construction of this temple and it was finished with the help of Allah under the supervision of Mohamed-Ben-Tamlih, Ahmed Ben Nasar, Jayd-ben-Haxim of the prefect's guard and of Motharrif."
Nearby, another inscirption reads: "In the name of Allah, the Merciful. Praise to Allah, who guided us to this place; we could not have been guided if it had not been by Allah! For this reason was sent the legate of our Lord with the truth. He commanded the Iman Al-Mostarsin Bil-lah, the servant of Allah, Al-Hakam, Prince of Believers (Allah protect him), his freedman and Hadrib Chafar Ben Abd-al-Rahman (may Allah be pleased with him) to add to these, and this was built with the fear of Allah and with his aid. This was concluded in the moon of Dhu al-Hijjah of the year four and fifty and three hundred." (Hijri calendar: year 354, Justinian: 965 AD).
Source: www.infocordoba.com
More info: en.wikipedia.org/wiki/Mezquita
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CASTELLANO
Aquí el mihrab de la Mezquita Omeya de Córdoba, indicando el qibla, o dirección hacia donde los fieles dirigen sus oraciones. Esta es la joya de la corona de la expansión llevada a cabo por el Califa Al-Hakam II, durante el esplendor de Al-Andalus, el país de los moros en la Península Ibérica.
El emperador romano de Oriente, o Basileus, Nicéforo Focas (Niceforo II) envió a Al-Hakam II un delicado mosaico de cristal de muchos colores, algunos cubiertos con pan de oro, para decorar el nuevo Mihrab en la expansión de la gran Mezquita. Un experto griego vino a Córdoba para trabajar en el proyecto que se prolongaría durante años, enseñando mientras tanto a los artesanos del califato su oficio. Este trabajo en mosaico es denominado en árabe fusaifisa.
El mihrab se trasladó dos veces en sucesivas expansiones. Se reutilizaron columnas del mihrab anterior. La expansión posterior de Almanzor hacia el este dejó este maravilloso mihrab fuera del eje central del edificio, pero se respetó.
La inscripción en letras doradas dice: "(Allah) Es el conocedor de las cosas ocultas y manifiestas. Él es el poderoso, el lleno de piedad, el vivo. No hay otro Dios sino Él. Invocadle ofreciéndoles un culto puro. Alabado sea Aláh Señor del Universo. Bendido sea el Imán Al-Mostansir Bil-lah, favorecido por Dios, siervo de Aláh, Alhaquem, Príncipe de los Creyentes. Prospérele Aláh, por la obra de este templo santo, que excede a toda otra construcción memorable en la amplitud para la comodidad. Lo que hay sobre ellos y sobre él de adornos. Y se concluó la construcción por su virtud y mandato. La bendición de Aláh sea sobre Mohoma. Y la paz. Mandó el Imán Al-Mostansir Bil-lah, siervo de Aláh, Príncipe de los Creyentes (ensálcele Aláh) a su liberto y Hachib Cháfar-Ben-Abderraman (compadézcale Aláh) disponer la construcción de este templo y se terminó con el auxilio de Aláh bajo la inspección de Mohamed-Ben-Tamlih, Ahmed Ben Nasar, Jayd-ben-Haxim de la guardia del prefecto y de Motharrif."
Otra inscripción cercana dice: "...Terminándose la construcción bajo la dirección de su liberto y Hachib Cháfar-Ben-Abd-al-Rahman... en la luna de Dzu-l-Hicháb del año cuatro y cincuenta y tres cientos." (354 de la Hégira, y 964 de J.C.).
Fuente: www.infocordoba.com
The "Green Dome" is a green-coloured dome built above the tomb of the Prophet Muhammad (Peace be upon him) and the first two Muslim leaders “Caliph “, Abu Bakr and Umar.
The dome is located in the south-east corner of Al-Masjid al-Nabawi (Mosque of the Prophet) in Medina, K.S.A.
The Hijri year or era (التقويم الهجري at-taqwīm al-hijrī) is the era used in the Islamic lunar calendar, which begins its count from the Islamic New Year in 622 CE.
During that year, Prophet Muhammad (Peace be upon him) migrated from Mecca to Yathrib (now Medina). This event, known as the Hijra, is commemorated in Islam for its role in the founding of the first Muslim community.
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"Herkesin bakmadığı yönden bak dünyaya.."
"Look at the world from the different side that opposites of others looking."
Hz. Mevlana (k.s)
Happy new Hijri year to all of you and May Allah bless this great Ummah..
Today is the first day of the new year. Hope you have a year full of wonderful colors.
We have a different calendar in this part of the world. The Islamic lunar calendar begins when Prophet Muhammed migrated from Makkah to Madina in the year 622 CE.
To read more about the Islamic calendar please go to
3 Exposures | Digital Blending
Let this New Year be the one, where all our dreams come true, so with a joyful heart, put a start to this new year .
Wishing you all a happy New Hijri Year 1438 ..
A little tribute from me to The Martyrs of Karbala on the night of 10 Moharram 1436 Hijri i.e. 04 November 2014.
We must not forget the message of worshiping only One God i.e. none but Allah. The message that Imam Husain (3rd among 12) provoked in the hearts and thoughts of the human being by sacrificing not only his own but his companions' and his family's lives as well. Not only this, but his holy family was also disgraced by Yazid and his army.
Complejo de Sinan Pasha
El conquistador de Banisi Yemen, Vezir-i A'zam Koca Sinan Pasha fue el sucesor de su arquitecto Mimar Sinan y su alumno fue Davud Ağa. El complejo consta de una madraza, un mausoleo y una cuenca. Según la inscripción, el verso se completó en Hijri 1002 (Miladi 1594).
La madraza , conocida como darülhadis en Hadikatü'l-cevami, rodea un patio interior rectangular en cuatro direcciones. La madrasa consta de dieciséis celdas que se colocan asimétricamente en el aula.
La tumba, que constituye la unidad más espectacular del complejo, es una estructura planificada en decimosexto, una cubierta abovedada y abovedada plana. Alrededor de la tumba y entre la madraza y las paredes del jardín XVIII. siglo.
La cuenca octogonal se eleva sobre una base de mármol, y las columnas empotradas con muqarnas tienen arcos apuntados.
La Madrasa todavía está siendo utilizada por la Fundación de Servicios, que funciona para el Corán y su verdad.
Sombol, or the hyacinth flower, is often one of seven items beginning with the letter S (haft sin) which Persian-influenced cultures display to welcome the new year in the Solar Hijri calendar, which is set to begin on the first day of spring in the Northern Hemisphere.
I loved you with a fire red Now it's turning blue !
P.S : happy HIJRI year all :) !
All By me
© All right reserved JB™
mujhay bohat dukh hua jab aksar musalman doston ne mujhay ye bataney ki koshish ki kay new year abhi door hai this is too eary TO CELEBRATE ,
halankay aaj naye saal ka pehla din hai,
ALLAH HAMARAY HAAL PE REHAM KARAY
The Sidi Saiyyed Mosque, Ahmedabad, Gujarat, India
The Sidi Saiyyed Mosque, popularly known as Sidi Saiyyid ni Jali locally, built in 1572-73 AD (Hijri year 980), is one of the most famous mosques of Ahmedabad, a city in the state of Gujarat, India. The Sidi Saiyyed Mosque, popularly known as Sidi Saiyyid ni Jali locally, built in 1572-73 AD (Hijri year 980), is one of the most famous mosques of Ahmedabad, a city in the state of Gujarat, India. As attested by the marble tablet fixed on the wall of the mosque, it was built by Sidi Saiyyid in the retinue of Bilal Jhajar Khan, general in the army of the last Sultan Shams-ud-Din Muzaffar Shah III of the Gujarat Sultanate. The mosque was built in the last year of the existence of Gujarat Sultanate.
The mosque is entirely arcuated and is known for its ten intricately carved stone latticework windows (jalis) on the side and rear arches. The rear wall is filled with square stone pierced panels in geometrical designs. The two bays flanking the central aisle have reticulated stone slabs carved in designs of intertwined trees and foliage and a palm motif. This intricately carved lattice stone window is the Sidi Saiyyed Jali, the unofficial symbol of city of Ahmedabad and the inspiration for the design of the logo of the Indian Institute of Management Ahmedabad. The central window arch of the mosque, where one would expect to see another intricate jali, is instead walled with stone. This is possibly because the mosque was not completed according to plan before the Mughals invaded Gujarat.
Sheikh Rukn-ud-Din Abul Fath (1251-1335) commonly known by the title Rukn-e-Alam (pillar of the world) was among the eminent Sufi saints from Multan, Pakistan.
The Shaikh was the son of Pir Sadar-Al-Din Arif born at Multan on Friday, the 9th of Ramadan 649 Hijri (26 November 1251). He was the grandson and successor of Shaikh Baha-Ud-Din Zakariya.
Shaikh Rukn-e-Alam (Rukn-al-Din) died on Friday, the 7th of Jumada al-awwal 735 Hijri (3 January 1335). He was buried in the mausoleum of his grandfather, according to his own will. After sometime, however, his coffin was transferred to the present mausoleum.
The saint is still revered today and his tomb is the focus of the pilgrimage of over 100,000 pilgrims from all over South Asia who visit and commemorate his memory.
The tomb of Shah Rukn-e-Alam was built between 1320 and 1324, is an unmatched pre-Moghul masterpiece. The Mausoleum of Rukn-i-Alam could possibly be considered as the glory of Multan.
From whichever side the city is approached, the most prominent thing that can be seen from miles all around is a huge dome. This dome is the Shrine of the saint. The tomb is located on the southwest side of the Fort premises. This elegant building is an octagon, 51 feet 9 inches in diameter internally, with walls 41 feet 4 inches high and 13 feet 3 inches thick, supported at the angles by sloping towers. Over this is a smaller octagon 25 feet 8 inches, on the exterior side, and 26 feet 10 inches high, leaving a narrow passage all round the top of the lower storey for the Moazzan, or public caller to prayers. The whole is surmounted by a hemispherical dome of 58 feet external diameter. The total height of the building, including a plinth of 3 feet, is 100 feet. As it stands on the high ground, the total height above the road level is 150 feet.
Besides its religious importance, the mausoleum is also of considerable archaeological value as its dome is reputed to be the second largest in the world, after Gol Gumbaz of Bijapur, India, which is the largest. The mausoleum is built entirely of red brick, bounded with beams of shisham wood, which have now turned black after so many centuries. The whole of the exterior is elaborately ornamented with glazed tile panels, string-courses and battlements. Colors used are dark blue, azure, and white, contrasted with the deep red of the finely polished bricks.
The tomb was said to have been built by Ghias-ud-Din Tughlak (r. 1320-1325) for himself during the days of his governorship of Depalpur, between 1320 and 1324 AD, but was given by his son, Muhammad bin Tughluq to the descendents of Shah Rukn-e-Alam for the latter’s burial in 1330.
The mausoleum of Rukn-e-Alam has been admired by not only the travelers and chroniclers but also by the art-historians and archaeologist who wrote the architectural history of the subcontinent.
In the 1970s the mausoleum was thoroughly repaired and renovated by the Auqaf Department of the Punjab Government. The entire glittering glazed interior is the result of new tiles and brickwork done by the Kashigars of Multan
Peace of Mind, Peace and mind, by: Yehuda Amichai
(Translation: Robert Alter)
"Peace of mind", my parents used to say,
"A person needs to have peace of mind."
Like reach Arabs who spend winters in Jericho
and summers in Ramallah and forgot the desert in between,
they too are forgetters of the in-between. Or when you carry
a sleeping child from the place he fell asleep to his bed
without waking him. Or like man who places a bomb
and goes so far away he can't even hear the echo of his act.
A woman once said to me: I m living in peace
outside history. And I said to her: That's just what Rahab said,
"I am living on the wall," and look how
she entered history and hasn't come out.
Peace of mind, peace and mind. I want
just once to be inside the room
I see every evening from where I work.
The shade is always drawn and sometimes there's a light within.
I've lived long enough to want
Just that, and not the kingdom of heaven
Eid al-Fitr (Arabic: عيد الفطر ʻĪd al-Fiṭr, IPA: [ʕiːd al fitˤr], "festival of breaking of the fast"),[2] is an important religious holiday celebrated by Muslims worldwide that marks the end of Ramadan, the Islamic holy month of fasting (sawm). The religious Eid is a single day during which Muslims are not permitted to fast. The holiday celebrates the conclusion of the 29 or 30 days of dawn-to-sunset fasting during the entire month of Ramadan. The day of Eid, therefore, falls on the first day of the month of Shawwal. The date for the start of any lunar Hijri month varies based on the observation of new moon by local religious authorities, so the exact day of celebration varies by locality.
Eid al-Fitr has a particular Salat (Islamic prayer) consisting of two Rakats (units) and generally offered in an open field or large hall. It may be performed only in congregation (Jama’at) and has an additional extra twelve Takbirs (raising of the hands to the ears while saying "Allāhu Akbar", literally "God is great"), three of them in the beginning of the first raka'ah and three of them just before Ruku' in the second raka'ah in the Hanafi school of Sunni Islam.[3] Other Sunni schools usually have twelve Takbirs, seven in the first, and five at the beginning of the second raka'ah. This Eid al-Fitr salat is, depending on which juristic opinion is followed, Fard فرض (obligatory), Mustahabb مستحب (strongly recommended, just short of obligatory) or mandoob مندوب (preferable).
Muslims believe that they are commanded by Allah, as mentioned in the Quran, to continue their fast until the last day of Ramadan[4] and pay the Zakat and fitra before offering the Eid prayers.
The Sidi Saiyyed Mosque, Ahmedabad, Gujarat, India
The Sidi Saiyyed Mosque, popularly known as Sidi Saiyyid ni Jali locally, built in 1572-73 AD (Hijri year 980), is one of the most famous mosques of Ahmedabad, a city in the state of Gujarat, India. The Sidi Saiyyed Mosque, popularly known as Sidi Saiyyid ni Jali locally, built in 1572-73 AD (Hijri year 980), is one of the most famous mosques of Ahmedabad, a city in the state of Gujarat, India. As attested by the marble tablet fixed on the wall of the mosque, it was built by Sidi Saiyyid in the retinue of Bilal Jhajar Khan, general in the army of the last Sultan Shams-ud-Din Muzaffar Shah III of the Gujarat Sultanate. The mosque was built in the last year of the existence of Gujarat Sultanate.
The mosque is entirely arcuated and is known for its ten intricately carved stone latticework windows (jalis) on the side and rear arches. The rear wall is filled with square stone pierced panels in geometrical designs. The two bays flanking the central aisle have reticulated stone slabs carved in designs of intertwined trees and foliage and a palm motif. This intricately carved lattice stone window is the Sidi Saiyyed Jali, the unofficial symbol of city of Ahmedabad and the inspiration for the design of the logo of the Indian Institute of Management Ahmedabad. The central window arch of the mosque, where one would expect to see another intricate jali, is instead walled with stone. This is possibly because the mosque was not completed according to plan before the Mughals invaded Gujarat.
Persian singer Shirin Madj performing at the "Nowruz" festival
Nowruz (Persian: نوروز, pronounced [nowˈɾuːz]; lit. 'new day') is the Persian-language term for the day of the Iranian New Year,[24] also known as the Persian New Year.[25] It begins on the spring equinox[26] and marks the beginning of Farvardin, the first month of the Solar Hijri calendar (an Iranian calendar used officially in Iran and Afghanistan). The day is celebrated worldwide by various ethnolinguistic groups and falls on or around the date of 21 March on the Gregorian calendar.
L'Oresin Han es troba a la carretera d'Aksaray-Nevsehir, a 21 km fora d'Aksaray, a la ubicació d'una cruïlla de dues rutes de caravanes. L'hostal es va construir en un camí estratègicament important, ja en ús en els períodes romà i bizantí. El Oresin Han està situat a prop d'altres hans o hostals: el següent en direcció Aksaray és l'Ağzikara Han, que es troba a només 12 km, i en direcció a Kayseri, el següent han és l'Alay Han, que només és de 6 km de distància. També se'l coneix com a Tepesidelik Han, Tepeli Delik Han o Öresun Han. No hi ha esment del seu nom a les fonts seljúcides.
Fins fa poc, es considera que l'Oresin Han es va construir al tercer quart del segle XIII mitjançant l'anàlisi dels trets estilístics. Al 2007 es va procedir a una restauració de l'hostal, culminada al 2010, en la que Necdet Ozkan va descobrir una placa d'inscripció entre les pedres caigudes, col·locada actualment al timpà de la porta principal. Aquesta inscripció de 3 línies és força breu i no conté la benedicció del sultà ni del seu patró. No inclou el nom del han, però dóna una data ferma. Comprèn tres línies i diu el següent:
"Melih Sultan, fill de Kiliç Aslan, fill de Shah el Gran Sultà Mesud, havia ordenat que es construís aquest han durant el seu regnat, a Hijri 584/1188 dC"
Aquesta inscripció planteja algunes qüestions sobre la seva autenticitat com la inscripció original de la construcció. La cal·ligrafia no s'executa amb cura. El sultà esmentat és Izzeddin Kiliç Arslan II, fill de Rukneddin Masud I. Tanmateix, els dos últims números donats per a la data de l'última línia són il·legibles, però es creu que és el número 8. Si s'accepta que aquest és el inscripció original, situa la construcció del han entre 1156 i 1192, quan Izzeddin Kiliç Arslan II estava al poder.
Més informació en anglès aquí.
en.wikipedia.org/wiki/Mianwali_District
Mianwali (Urdu: ضلع میانوالی) is a District in the north-west of Punjab province, Pakistan. It borders Lakki Marwat district in the west, Kohat and Karak districts in the North west and Dera Ismail Khan District in the southwest. Attock lies in the north, Chakwal in the north east, Khushab in the east and Bhakkar in the south. In November 1901, the North-West Frontier Province was carved out of Punjab and present day towns of Mianwali, Isa Khel, Kalabagh, and Kundian were separated from Bannu District (NWFP) and hence a new district was made with the headquarters in Mianwali city and placed in Punjab.
Demography
The majority of the population is of Hindko origin similar to the people of Attock.Niazi Tribe is The Most Famouse Tribe of this District. Niazi Tribe is Mostly Living in The Mianwali City, Shahbaz Khel, Mosa Khel, Mochh,Utra Kalaan, Sawans. The Tribes who known as Jats are living in the Kacha and Thal speak a Hindko Seraiki, lived in all parts of the district but mostly in Waan Bacharaan, Kundian, Ding Khola, Khanqah Sirrajia, Saeed Abad, Bakharra/Kacha Kalo, Kacha paar,khita-e-Atlas, Kacha Gujrat, Kacha Shahnawaz Wala, Phaati, Hurnoli, Alluwali, Duaba, Jaal, Piplan, Wichveen Bala, Moosa Khel, Shadia and many others villages which are parts of the district. There are small minority of Pashtuns and Punajbis. Mostly people speak a unique dialect of Seraiki which borrows many words from Hindko and Pashto. However the Khattak tribes living in the suburbs of Isakhel, Chapri, Bhangi Khel, Sultan Khel, Makarwal and Bani Afghan are bilingual, Pashto being their primary language but can fairly communicate in Seraiki as well. Awans living in the Salt range of Mianwali speak a dialect of Potohari which is called "Uttraadi"(pertaining to the highlanders).
According to the 1998 census of Pakistan the district had a population of 1,056,620 of which 20.39%[2] of which 85,000 inhabit the district capital.
Administration
Mianwali used to be the part of Bannu district but on November the 9th,1901 a new district was made with headquarters at Mianwali city.Deputy commissioner used to be the head of the district.The first deputy commissioner was Captain A.J.O'Brian.The first district judge was Sardar Balwant Singh.It is worth mentioning that Capt.O'Brian served Mianwali not once but thrice.He was again given the charge of D.C.Mianwali in 1906 and then in 1914. This time he was promoted to the rank of Major.
The system continued even after the creation of Pakistan as a sovereign nation.It was not until year 2000 when the new local government system was introduced by the President of Pakistan Pervez Musharraf.Three basic changes were made
Divisions which used to be third tier of the government were abolished and more autonomy was given to the districts under the motive of devolution of power.
With this new status of the districts Nazims were to become the administrators of the district with more authoritative powers.
The post of D.C. was abolished with the aim to put an end to the bureaucratic rule however the bureaucracy was offered an olive branch by creating a new post of District Co-ordinating Officer.However the Nazim remains the main elected representative and administrator while the D.C.Os serve as representatives of the government.
The district is administratively divided into three tehsils and 56 Union Councils:[3]
Name of Tehsil No of Unions
Isakhel 14
Mianwali 28
Piplan 14
Total 56
Geography
Mianwali district covers an area of 5,840 square kilometres. The area in north is a continuation of the Pothohar Plateau and the Kohistan-e-Namak. The district consists of various towns, including Kalabagh, Isa Khel,Ding Khola (Khanqah Sirrajia), Kundian, Paikhel, Piplan, Kamar Mushani, Mochh, Rokhri, Harnoli, Musa Khel, Zimri, Wan Bhachhran, Daud Khel and the district capital - Mianwali city.
Kalabagh is famous for the Kalabagh Dam and the Nawab of Kalabagh and for the red hills of the salt range and scenic view of mighty Indus River.
Nawab of Kalabagh Malik Amir Muhammad Khan(1910-1967),Ex-Governor West Pakistan.Kundian is the second largest town at a distance of 15 km from the city of Mianwali.There is a Chashma Nuclear power plant(Chashnupp)Ding Khola (PAEC),Kundian(Chashma)Barrage,K.J(Kundian Jehlum)Chashma Jehlum)Link Canal
Thal is a large area which is mostly desert and semi-arid. It is located between Jhelum and Indus river (The Sindh-Saagar Doab). The boundaries of the old district established in 1901 included almost 70 % of this great area, but after the separation of Layyah and then Bhakkar Tehsils, only about 20% remains in this district. First deputy commissioner Mr. A J O'Brian wrote in his memoirs
" In 1901 the District of Mianwali was formed out of the two Punjab halves of two older districts, and I had the good fortune to be put in charge. It was a lonely District with, as my Assistant Mr. Bolster called it, 'three white men in a wilderness of sand.'"[4]
Nammal (Namal) Lake is a place of interest for the hikers and holiday-makers in Chakrala.
Amongst fine views should be included that of the Indus and the eastern valley from a little conical hill at Mari, where the "Kalabagh diamonds" (quartz crystals) are found and which is crowned by an old Hindu ruin. Amongst picturesque spots may be mentioned Nammal, just beyond the Dhak Pass in Mianwali, also Kalabagh and Mari on the Indus, and Kotki in the throat of Chichali Pass.[5]. The average rainfall in the district is about 250 mm.
Isa Khel is another important town located in the west of Mianwali. It is a historical town named after Isa Khan, a famous Niazi chief.
Kamar Mushani is famous for its trade and minerals.
Education
The city is an economic and commercial hub in the district. There are several educational institutions up to post-graduate level, affiliated with the University of Punjab.
Climate
Whole of the district has extreme weather, summer last from May to September, June is the hottest month average temperature of month rise up to 42°C and maximum could go to 50°C whereas in winter, December and January temperature is as low as 3 to 4°C average per month
History
Traditionally all major rulers of South Asia governed this area in their turn. Mughal emperor Babur mentions Essa Khail (Isakhel) whilst he was fighting against the Pakhtuns as part of his campaign to conquer the Punjab during the 1520s (ref. Baburnama). Then came the Sikhs, that era was famous for lawlessness, and barbarism, they ruled until the annexation of Punjab in 1849 by the British. During British rule, the Indian empire was subdivided into province, divisions and districts, (after the independence of Pakistan divisions remained the third tier of government until 2000). The British had made the towns of Mianwali and Isa Khel tehsil headquarters of Bannu District then part of Dera Ismail Khan Division of Punjab province.
The district of Mianwali was created in November 1901, when the North West Frontier Province was carved out of Punjab and the towns of Mianwali, Isa Khel, Kalabagh, and Kundian were separated from Bannu District which became part of the NWFP. A new district was made with the headquarters in Mianwali city and placed in Punjab, the district became a part of Multan Division. Mianwali originally contained four tehsils namely Mianwali, Isa Khel, Bhakkar, and Layyah, in 1909 Layyah was transferred to Muzaffargarh District. The district became a part of Sargodha Division in 1961, in 1982 Bhakkar tehsil was removed from Mianwali and became a separate district of Sargodha Division.
Of the early history of the district nothing can be stated with any certainty, beyond the fact that its inhabitants were Hindus, and that before the Christian era the country formed an integral portion of the Greco-Bactrian Kingdom of Kabul and the Punjab.
Early History
The Thal, however, without wells would be a desert, and the probability is that in early historic times nearly the whole of it was a barren waste. There is no record of any plundering expedition on the Thal side by Alexander the Great's forces, when they passed down the Jhelum to its junction with the Indus River, though they lightly undertook such an expedition across the waterless Bar to the Ravi. This affords a presumption that the Thal was then a poorer country than it is now. www.mianwalinews.com,
Architectural Objects and Remains
In the southern part of the district the general absence of antiquarian remains also tends to prove that it can never have been the site of a rich and populous Government. In the Kachhi tract, of course, such remains could not survive the action of river floods, and this tract must, at one time, have been much wider than it is now. The Thal, however, is admirably suited for the preservation of antiquarian relics, had any such ever existed, but there are none that date from earlier than the fourteenth century.
Ruins at Mari Indus & Mari City
Ruins of centuries old hindu temples in salt range near Mari Indus (River Indus can be seen traversing through hills)At Mari in the Mianwali Tahsil there is a picturesque Hindu ruin, crowning the gypsum hill, locally called Maniot (from Manikot, meaning fort of jewels), on which the Kalabagh diamonds are found. The ruins themselves must once have been extensive. It appears that the very top of the hill was built over with a large palace or fort.
Architectural Objects and Remain-Ruins of Sirkapp Fort
Overlooking the village site of Namal in the Khudri is a ridge of great natural strength, cut off on three sides by hill torrents. On the top of this ridge there are extensive ruins of what is said to have been the stronghold of Sirkapp, Raja of the country , who was a contemporary of Raja Risalu of Sialkot, by whom he was vanquished. The outer wall of the fort still exists in part in a dilapidated condition, but the enclosure, which must once have contained accommodation for a fairly large garrison , is now one mass of fallen houses and piles of hewn or chiselled stones . The series of lifts, made for carrying water from the bed of the stream to the top of the hill, have left their marks.
Other Antiquities
The above, together with two sentry-box like buildings, supposed to be dolmens, midway between, Namal and Sakesar, and several massive looking tombs, constructed of large blocks of dressed stones in the Salt Range, comprise all the antiquities above ground in the district. No doubt many remain concealed beneath the surface. The encroachments of the Indus and even of the Kurram near Isakhel often expose portions of ancient masonry arches and wells.
"Days of Yore" PR ZE. class 230 enroute to Lakki Marwat from Mari Indus in frosty winter morning circa 1987.(Mianwali was the only district in Punjab with about 80 km of Narrow Gauge section which was closed in 1992)The only other antiquity worth mentioning is a monster baoli at Wanbhachran , said to have been built by order of Sher Shah Suri. It is in good preservation and similar to those in the Shahpur District.
The Rule of the Ghakkars in the North - Invasion of Nadir Shah in 1738
Prior to the invasion of Nadir Shah in 1738, there is little to relate concerning .the history of the northern portion of the district. The upper half of the district was ruled by the Ghakkars, who became feudatories of the Mughal Empire, of which the district continued to form a part until the invasion of Nadir Shah. In 1738 a portion of his army entered Bannu, and by its atrocities so cowed the Bannuchis and Marwats that a heavy tribute was raised from them. Another portion of the army crossed the Pezu pass and worked its way .down to Dera Ismail Khan. The country was generally plundered and contingents raised from the neighbourhoods of Bannu and Dera Ismail Khan marched under Nadir Shah's banner to the sack of Delhi. In 1739 the country west of the Indus was surrendered by the Emperor of Delhi to Nadir Shah, and passed after his death to Ahmad Shah Abdali.
Grave of Lt.Col. A J O'Brien 1st Deputy Commissioner of the district, Brompton Cemetery, LondonExpulsion of the Ghakkars in 1748
In 1748 a Durrani army under one of Ahmad Shah's generals crossed the Indus at Kalabagh, and drove out the Ghakkars, who still ruled in the cis-Indus tracts of the district, owing nominal allegiance to the Emperor at Delhi. Their stronghold, Muazzam Nagar, was razed to the ground, and with their expulsion was swept away the last vestige of authority of the Mughal Emperor, in these parts.
The armies of Ahmad Shah marched repeatedly through the district, the cis-Indus portion of which was, with the rest of the Punjab, incorporated in the Durrani Kingdom in 1756, and for the next sixty years a precarious hold was maintained on their eastern provinces, including this district, by Ahmad Shah and his successors to the throne of the newly created Kingdom of Kabul.
The history of the Bhakkar Tahsil comprising the southern portion of the district both in the period which preceded and that which followed the incorporation of the district in the
Durrani Kingdom, requires separate recording. Its history is bound up with that of Dera Ismail Khan and of Leiah, and to some extent with that of Dera Ghazi Khan.
During the greater portion of the reign of Ahmad Shah, no regular Governors were appointed by the Kabul Government. The country was divided between the Hot and Jaskani chiefs, whose predecessors had been the first Biluch chiefs to form settlements along the Indus.
References to the original settlements of the first Biluch chiefs are found in Ferishta and in a Persian manuscript, quoted in Mr. Tucker's settlement report of the Dera Ismail Khan District. The account given by the latter is, that in 874 Hijri (1469 A.D.) Sultan Husain, son of Kutubudin, obtained the Government of Multan. He held the forts of Shor and Chiniot in Lyallpur District and of Kot Karor (Karor Lal Isan) and Din Kot (near Kalabagh). Soon after Malik Suhrab, a Dodai Biluch, along with his son, Ismail Khan, and Fatih Khan and others of his tribe arrived from Kech Mekran, and entered the service of Sultan Husain. As the hill robbers were then becoming very troublesome in the province of Multan, Sultan Husain rejoiced in the opportune arrival of Malik Suhrab, and assigned to him the country from the fort of Karor to Dinkot." On this becoming known, many Balochis came from Kech Mekran to the service of the Sultan. The lands, cultivated and waste, along the banks of the Indus were assigned to the Balochis, and the royal revenue began to increase, The old inhabitants of Dera Ghazi Khan and Multan relate that after Suhrab's arrival, Haji Khan, with his son Ghazi Khan and many of their kindred and tribe, came from Kech Mekran to enter the service of the Sultan. When the tracts along the Indus were in the hands of Malik Suhrab and Haji Khan, Malik Suhrab founded a Dera named after Ismail Khan, and Haji Khan another, with the name of Ghazi Khan ". This account is confirmed, though in less detail, by the historian Ferishta.
Tribes & Clans
The populations of the district is split into four main groups, the Pashtuns who predominate in Isa Khel Tehsil, and riverain Mianwali Tehsil, the Awans who are found mainly in the Salt Range, and Kalabagh in Isakhel Tehsil. The Thal desert portion is held by Seraiki speaking Jat and Baluch tribes. The city of Mianwali and town of Wan Bhachran are both home to the Qureshi - Makhdooms and Miana tribes respectively.
The district are includes descendents of refugees from East Punjab and Haryana in India, who settled after partition..
Immigration
The district has been settled by a triple immigration from opposite directions, of Awans from the north-east, of Jats and Balochis up the valley of the Indus from the south, and of Pakhtuns from the north-west.
Awans
The Awans now occupy that part of the district which lies east of the Dhak Spur of the Salt Range and is known as Khudri, Pakhar, or Awankari. "Men of Mianwali mostly know the name Pakhar; but residents of the Kacha and Isakhel generally speak of the tract and parts beyond as utrad. i.e., the high country."Bannu district Gazetter
They have been almost the sole occupants of that extensive tract for at least six hundred years and may perhaps have resided there since the Arab invasions of the seventh century. Previous to the decilne and extinction of Ghakkar tribe authorities in Mianwali, the Awan possessions extended westward of the Salt Range. At first Awans under the leadership of legendary Awan warrior Qutab Shah pushed the Niazi tribe out of Mianwali who were previously residing in Mianwali. But afterwards , Niazis rose up and were able to fight back most of their captured land from Awans.
The Awans were amongst those the British considered to be "martial races" and as such, formed an important part of the British Indian army, serving with distinction during World Wars I and II. Along with Rajputs, Awans occupy the highest ranks of the Pakistani army.
Sir Colin Campbell Garbett (founder of Campbellpur, modern day Attock), said of the Awans, "There are no better people in India."
Awans claim themselves to be of Arab origin , a claim which is disputed by many British anthropologists and historians. Some label them as remnants of "Bactrian Greeks".While the others insist that they are the descendants of Raja Risalu of Sialkot , thus insisting on their Rajput origins. Some also relate them to the Qutab Shah who had Arab ancestry thus giving a proof to their claim.
However in general Awans are brave, big landlords , religious and best known for their hospitality. They also got the fame of being the good horsemen.
The Jat and Baloch Immigration
Before the fifteenth century the lower portion of the district was probably occupied by a few scattered tribes of Jats, depending on their cattle for subsistence. The valley of the Indus was a dense jungle, swarming with pig and hog-deer, and frequented by numerous tigers; while the Thal must have been almost unoccupied.
All the traditions of the people go to show that an immigration of mixed tribes of Jats Talokar/Tilokar/Talukar/Thalokar,(Siyars, Chhina, Khokhars, &.c.,) set in about the beginning of the 15th century from the Multan and Bahawalpur direction. They gradually passed up the valley of the Indus to the Mianwali Tahsil, occupying the intervening country. Most of their villages would have been located on the edge of the Thal and a portion of the immigrants probably crossed the river and settled along its right bank. After these came the Balochis. They also came from the south, but in large bands under recognized leaders, and they appear to have taken military rather than proprietary possession of the country. They were the ruling class, and served under their chiefs in the; perpetual little wars that were then going on in every direction. It is probable that the Jat immigration continued for sometime after the Balochis first came into the country. However it may have been, all the Kachha, immediately adjoining the Thal bank, seems to have been parcelled off to Jat families. Each block was accompanied with a long strip of Thal to the back. These estates are the origin of the present mauzas as far north as Kundian in the Mianwali Tahsil. They are almost all held by Jats. Here and there, shares are held by Balochis, but these have mostly been acquired in later times by purchase. In the same way the unoccupied lands towards the river were divided off into blocks, and formed into separate estates; and sometimes; where the hads first, formed had too much waste land, new hads were formed in later times by separating off outlying portions of the old estates. This division into hads extended right up to Kundian. In course of time, as the Balochis settled down in the country, individuals acquired plots of land for wells, but generally in subordination to the had proprietors or lords of manors. Here and there a small clan settled down together, but this was the exception. Balochis are still numerous all through the southern part of the Kachha, up to Darya Khan; but though they were originally the ruling race, still, as regards proprietary rights in the land they hold a position inferior to that of the Jats and Sayyads, by whom the superior proprietorship of hads is generally held. North of Darya Khan there are very few Balochis. In the Thal the population is nearly entirely Jat.
Baluch Clans
The Mamdanis of Khansar, the Magsis, a tribe which came in very early, and settled in the eastern Thal about Dhingana and Haidarabad, and the Durranis of Dab in the Mianwali Tehsil, are almost the only considerable bodies of Balochis to be found in the Thal.
[edit] The Jat Clans
All through the Kachha the mass of the villages are named after Jat families, who form the bulk of the proprietors. These are generally the descendants of the original founders, and have stuck together as like 'Jat Talokar/Tilokar/Talukar/Thalokar in Ding Khola(Khanqah Sirrajia) and bakhharra(kachha).'''' In the Thal there are a large number of villages held in the same way by men of particular families ; but in most the population is very mixed, nearly every well being held by a man of a different caste. The only Jat tribes in the Thal deserving of special mention are the Chhinas and Bhidwals. The Chhina country extends across from Chhina, Behal, Lappi and Notak, on the edge of the Kachha, to Mankera and Haidarabad on the further side of the Thal. The Bhidwals possess a somewhat smaller tract round Karluwala and Mahni in the neighbourhood of the Jhang border. They have always been a good fighting tribe.
The Pakhtun Immigrations
Mahmud of Ghazni is said to have conquered the upper half of the district together with Bannu, expelling its Hindu inhabitants and reducing the country to a desert. Hence there was no one left, capable of opposing the settlement of immigrant tribes from across the, border. The series of Pakhtun immigrations into Bannu took place in the following order :-
1.The Bannuchis, who about five hundred years ago displaced two small tribes of Mangals and Hannis, of whom little is known as well as a settlement of Khattaks, from the then marshy but fertile country on either bank of the Kurram.
2.The Niazis, who some hundred and fifty years later spread from Tank over the plain now called Marwat, then sparsely inhabited by pastoral Jats.
3.The Marwats, a younger branch of the same tribe, who within one hundred years of the Niazi settlement of Marwat, followed in their wake, and drove them farther eastward into the countries now known as Isa Khel and Mianwali.
Immigrations - The Niazis
Burqa-clad women in Mianwali--This district is famous across the country for strict Burqa-observanceThe Bannuchis must have settled down for nearly two centuries, before the Niazi arrival into Marwat took place. The Niazis occupied the hills about Salghar, which are now held by the Sulaiman Khels, until a feud with the Ghilzais compelled them to migrate elsewhere. Marching south by east, the expelled tribe found a temporary resting place in Tank. There the Niazais lived for several generations, occupying themselves as traders and carriers, as do their kinsmen the Lohani Pawindahs in the present day. At length towards the close of the fifteenth century, numbers spread north into the plain now known as Marwat, and squatted there as graziers, and perhaps too as cultivators, on the banks of the Kurram and Gambila, some fifteen miles below the Bannuchi Settlements. There they lived in peace for about fifty years, when the Marwat Lohanis, a younger branch of the Lodi group, swarmed into the country after them, defeated them in battle, and drove them across the Kurram at Tang Darra, in the valley beyond which they found a final home. At the time of the Niazai irruption, Marwat seems to have been almost uninhabited, except by a sprinkling of pastoral Jats; but the bank of the Indus apparently supported a considerable Jat and Awan population. The most important sections of the expelled Niazais were the Isakhel, Mushanis and a portion of the Sarhangs. The first named took root in the south of their new country and shortly developed into agriculturists ; the second settled farther to the north roundabout Kamar Mushani, and seem for a time to have led a pastoral life ; of the Sarhangs, some took up their abode at Sultan Khel, while others, after drifting about for several generations, permanently established themselves cis-Indus on the destruction of the Ghakkar stronghold of Muazzam Nagar by one of Ahmad Shah's lieutenants. That event occurred about 1748, and with it terminated the long connection of the Ghakkars with Mianwali.They seem to have been dominant in the northern parts of the country even before the emperor Akbar presented it in jagir to two of, their chiefs. During the civil commotions of Jehangir's reign the Niazais are said to have driven the Ghakkars across the Salt Range, and though, in the following reign, the latter recovered their position, still their hold on the country was precarious, and came to an end about the middle of the 18th century as stated above. The remains of Muazzam Nagar, their local capital, were visible on the left high bank of the Indus about six miles south of Mianwali, until the site was eroded by the river about the year 1870. The Niazais thus established themselves in Isa Khel over three hundred years ago, but their Sarhang branch did not finally obtain its present possessions in Mianwali, until nearly 150 years later. The acquisition of their cis-Indus possessions was necessarily gradual, the country having a settled, though weak Government, and being inhabited by Awans and Jats.
Immigrations - The Niazais, Khattaks and Bhangi Khels
A few of the Khattaks, who had preceded the Niazais into the Isa Khel Tahsil, clung to the foot of the Maidani Range. The Bhangi Khels, a strong little section of Khattaks, spread up into the Bhangi Khel tract some 400 years ago, and remain there to this day. Trag is one of the biggest village of Tehsil Isa Khel(Tarna, an old name),District Mianwali.Trag came into being in between 1660-1685. It is populated by one of the significant clan “Shado Khel” hailing from Niazi Pathan.These people are basically Afghan in origin and adventured Hindustan along with their main tribe i.e. Niazi. Their entry route was Wana----Tank----Dera Ismail Khan and Paniala/ Kundal. They finally settled at present location. Background: Trag is named after his notable elder, literally meaning an “Iron Helmet”. He was an adventurous and brave combatant. He was famous for his ever readiness, most of the times seen in combatior outfit. Hence his real name is not traceable. And he became well known as Trag. The family tree of Trag is Trag bin Amir Khan bin Jehangir Khan bin Shado Khel bin Khir bin Jam bin Tor bin Habib bin Wagan bin Jamal Niazi. He had three sons Ako, Bako and Khero. Descendants of these sons of Trag occupy main bulk of the village and are known as Akwal, Ibrahim Khel and Kherowal. Syeds, Quereshis, Arayans,Bhambs, Buchas,Awans, Mohanas, Dheor and Jats etc hold significant number in local population and contributing their role in the social development of their beloved soil.
Biluchch Pashtuns
A few families of Biluchch Pashtuns came across the Indus . from the Paniala Hills .Of these, one became dominant at Piplan, while the others moved on into the Thal and took up their abode eventually in and about Jandanwala.
Turkhel
A tribe occupying few villages near Kalabagh. According to some traditions, they are Jat and not Pashtun.
Wirali
Is a tribe living in Pai Khel,Mianwali.Hundred years ago there was a great sufi saint, named "Mian Muhammad Wirali".He was a philanthropist with much regard among the masses.He distributed his land to the poor.Now a days his shrine is at Pai Khel,in the base of a mountain from where dolomite is extracted for steel mills. After him, his tribe is known as "Wirali".
منهَو حبيبك؟
...غايتي بس أهنّيه
19 Years old (L)in Hijri Calendar
29-11-1411 .H
Photographed by Noura Sulaiman © 2009. All rights reserved
Please don’t use any of my photos without my permission :)
Gujarat, India
The Sidi Saiyyed Mosque, popularly known as Sidi Saiyyid ni Jali locally, built in 1572–73 AD (Hijri year 980), is one of the most famous mosques of Ahmedabad. The mosque was built by Sidi Sayyad, a Habshi nobleman.
The mosque is entirely arcuated and is known for its ten intricately carved stone latticework windows (jalis) on the side and rear arches. (Wikipedia)
Nowruz (Persian: نوروز, pronounced [nowˈɾuːz]; lit. 'new day') is the Persian-language term for the day of the Iranian New Year,[24] also known as the Persian New Year.[25] It begins on the spring equinox[26] and marks the beginning of Farvardin, the first month of the Solar Hijri calendar (an Iranian calendar used officially in Iran and Afghanistan). The day is celebrated worldwide by various ethnolinguistic groups and falls on or around the date of 21 March on the Gregorian calendar.
My friend Khaled tells me: This is a work of art in Arabic done about 300 years ago on the year 1139 Hijri calendar (We are now 1440).
The artist used The name of Allah (the Arabic word for God), The name Mohammad (the name of the Prophet of Islam), The four names of the first Islamic Caliphs (in order: Abu Bakr, Omar, Othman, Ali).
Thank you to those who have sympathised with the migraine issue - the pain is still with me, and I am still taking tablets, and being miserable, but it will go soon, and then life will return to normal.
There is something so beautiful about this Islamic calligraphy - it takes so many forms, but is an art form in itself. Do I find it so much more exquisite than our writings because I do not understand how to read it, or is it actually on a par with our ancient illuminated works produced by the monks, where the letters are understandable even if the words are not always. I have always been fascinated by the construction of words - the construction of language, the etymology, the way the letters and words have developed over the years, and the way that modern English, in particular, has changed even during the time I have been using it to communicate....
Sadly, I don't have an ear for either languages or music - I love to hear both, but my brain won't retain them...
en.wikipedia.org/wiki/Hazrat_Jalaluddin_Surkh-Posh_Bukhari
Hazrat Syed Jalaluddin Surkh-Posh Bukhari also called Sayyed Jalaluddin Bukhari as well as Shah Mir Surkh-Posh of Bukhara (c. 1192-1291 AD) and also Pir Jalaluddin Qutub-al-Aqtab Makhdoom-e-Jahanian Jahan Gusht was a prominent "Suhrawardiyya" Sufi Saint and revered missionary. Hazrat Syed Jalaluddin Bukhari was called Surkh-posh ("Red-clad") on account of the red mantle he often wore. His name was Hassan Jalaluddin, while Jalal Azam and Mir Surkh (Surkh-Posh) Bukhari were his titles. He was also known as Jalal Ganj. He was born on Friday, 5th Zilhaj 595 Hijri in Bukhara, present-day Uzbekistan. He was the son of Syed Ali Al-Moeed and grandson of Syed Ja’far Hussain. He got his early education in Bukhara under the supervision and guidance of his father. He completed his education in his seventh year and is known to have performed several miracles even in childhood. 1,500 learned men had accepted him as their spiritual leader before he had actually reached manhood.
He spent his whole life in traveling and several tribes, such as the Soomro, Samma, Chadhar, Sial, Dahir, Mazari and Warren etc. embraced Islam owing to his efforts.
He married Syeda Fatima, daughter of Syed Qasim in Bukhara. She was blessed with two sons, Syed Ali and Syed Ja’far.
After the death of his first wife, Syeda Fatima in Bukhara, he along with his two sons -Syed Ali and Syed Ja’far migrated at the age of forty years from Bukhara to Bhakkar, Punjab in 635 Hijri. However, as per the book "Makhdoom Jahanian Jahangasht" written by Muhammad Ayub Qadri, both the brothers went back to Bukhara after some time.
Syed Jalaluddin Hassan Mir Surkh Bukhari died in the age of 95 years on 19th Jamadiul Awwal 690 Hijri (20 May 1294) in Uchch Sharif, Punjab.
He is also known as Sayyid Jalal or Sher Shah Sayyid Jalal. His history and pedigree are given in extend in such works as the Mazher-i-Jalali, the Akber-ul-Akhyar, the Rauzat-ul-Ahbab, Maraij-ul-Walayat, Manaqabi Qutbi, the Siyar-ul-Aqtar, the Siyar-ul-Arifeen, the Manaqib-ul-Asifya etc. These books only exist in manuscript and are generally found in the possession of Bukhari Sayyids. Sayyid Jalal's life is given in brief below:
He also met Chengiz Khan, the mongol, and endeavoured to convert him to Islam, but Chengiz Khan ordered him to be burnt alive. The fire however turned into a bush of roses and on seeing this miracle Chengiz Khan became inclined to be more sympathetic towards Islam and Muslims. Chengiz offered to give his daughter in marriage to Hazrat Jalaludin. He at first refused to take Chengiz's daughter as his wife but then he heard a divine voice say that his descendants would spread far and wide and were destined to be Qutubs "saints" of the world, he consented to the marriage.
This proved to be true as his descendants are quite numerous, and many Sayyid families in the Punjab, Sindh, the United Provinces (Uttar Pradesh), Kachchh and Hyderabad Deccan, claim descent from him, and trace their origins to Uchch Sharrif.
His two male issues from his second wife, Fatima, the daughter of Sayyid Qasim Hussein Bukhari, Sayyid Ali and Sayyid Jaffar, are buried in tombs at Bukhara. He brought his son Sayyid Baha-ul-Halim with him to Sindh and he settled in Uchch in 1244 AD.
Sayyid Jalaluddin afterwards married Zohra, the daughter of Sayyid Badar-u-Din Bukhari, of whom was born Sayyid Mohammad Ghaus. On Zohra's death he married the second daughter of Sayyid Badar-u-Din, who give birth to Sayyid Ahmed Kabir, the father of Makhdoom Jahania. In 642 Hijri when Nassir-u-Din Mahmud, son's of Shams-u-Din Altamash, was Sultan (ruler) of the kingdom of Delhi, Sayyid Jalal reached Uch, which was then called Deogarh, and its people began through him, to embrace Islam. The Raja Deo Singh, its ruler, was greatly incensed at this, and spared no effort to cause him trouble, but being overawed by the Sayyid's miracles he fled to Marwar. Innumerable miracles are attributed to him. The reverence which he enjoyed may be judged from the fact that rulers used to wait upon him at Uch, for example in 642 H. Nassir-u-Din Mahmud, the eldest son of Shams-u-Din Altamash, paid him visit at Uch.
He died in 690 H. in the reign of Ghayas-u-Din Balban, and was buried at Sonak Bela 3 miles of Uch, but the river Ghaggar reaching quite close to his grave; his descendants removed his remains to Uch and buried them at the place where the shirne Hazrat Sadar-u-Din Rajan Qattal is now situated. Again in 1027 H. the then Sajjada Nashin Makhdoom Hamid son of Muhammad Nassir-u-Din, removed the remains, buried them in the present spot and erected a building over them. In 1261 H. Nawab Muhammad Bahawal Khan III made some additions to it and built a tank and well, called the khan sir, in compound of the shrine. In 1300 H. Nawab Sadiq Muhammad Khan IV had it repaired and made some additions. Both Hindus and Muslims in and outside the state have a firm faith in this Khanqah and all kinds of vows are made there.
His Mission: He spread Islam to Sindh and Southern Punjab and is responsible for conversion of Soomro and Samma tribes among others to Islam. He also laid the foundations of a religious school in Uch (also spelled Uchch). He moved back to Bukhara once and later returned to finally settle in Uchch in 1244 C.E.
He was founder of the "Jalali" Section of the Suhrawardi("Suhrawardiyya") Sufi Order. "Jalali" being named after him. Some of his successors in the line went to Gujerat and became very famous there. This includes Jalal b. Ahmad Kabir, popularly known as Makhdum-e-Jahaniyan (d. 1384 AD), who made thirty-six visits to Mecca; Abu Muhammad Abdullah, popularly known as Burhanuddin Qutb-e-Alam (d. 1453 AD) and Sayyed Muhammad Shah Alam (d. 1475 AD).
It is narrated that Makhdoom Syed Jalaluddin Bukhari had urged Gengis Khan to spare the innocent people and embrace Islam. Enraged by this bold act of Jalaluddin, Gengis Khan ordered that he might be thrown in fire. But to the utter surprise of Gengis Khan and his courtiers the fire did not hurt Jalaluddin Bukhari.
The great pioneers of the 13th century Sufi movement in South Asia were four friends known as "Chaar Yaar". Baba Farid Shakar Ganj of Pakpattan [1174-1266]; Jalaluddin Bukhari of Uchch [c. 1192-1294]; Baha-ud-din Zakariya of Multan [1170-1267] and Lal Shahbaz Qalandar of Sehwan [1177-1274 ] . It is said that 17 leading tribes of Punjab accepted Islam at the hands of Baba Farid . Some of these tribes were Kharals, Dhudhyan, Tobian and also Wattoo, a Rajput tribe. Hazrat Jalaluddin Bukhari converted the Soomro and Samma tribes of Sindh as stated earlier, the Sial, Chadhar, Dahir and Warren tribes of Southern Punjab and Sindh, and the Mazaris and several other Baluch tribes while Shahbaz Qalandar had a great following in Multan and Northern Sindh.
He is also reported to have met Makhdum Shah Daulah, a saint buried in Bengal, at Bukhara where he presented Makhdum Shah with a pair of gray pigeons as a token of good wishes. From Bukhara the Makhdum Shah party proceeded towards Bengal and settled at Shahjadpur, a locality under the jurisdiction of a Hindu king whose kingdom extended up to Bihar. The king ordered for the expulsion of Makhdum Shah and his companions. Consequently there ensued a severe fight between the two parties in which Makhdum Shah with all his followers, except Khwaja Nur, embraced martyrdom.
Mai Heer of the Sial tribe and of the "Heer-Ranjha" fame was daughter of Choochak Sial who was disciple of Hazrat Syed Ahmed Kabir, grandson of Hazrat Jalaluddin Bukhari.
His family was one of the most revered and prominent Muslim families during the rule of the Turkish dynasties in India including the Tughlaq Qabacha(Kipchak) and Mamluk dynasty of Delhi dynasties. His descendants are called Naqvi al-Bukhari. The part of Uchch where this family settled is called "Uchch Bukharian]] to this day. There are magnificent tombs of his descendants and disciples there. These include Hazrat Jahaniyan Jahangasht, Hazrat Rajan Qittal; Bibi Jawindi, and Channan Pir among others. Many of his disciples are buried in Bhanbhore and Makli near Thatta.
There were many religious leaders and sufi saints in his lineage. Among them Hazrat Shah Mohammad Ghouse migrated from Uchch and settled down in the Punjab, Hazrat Shah Jamal of Ichchra, Lahore' and numerous others.
Part of his family moved back to Turkistan and there were inter-marriages with the Tatar Mongol ruling clan of Bukhara. It is said that he was married to Genghis Khan's daughter as well. A branch of the family moved subsequently to what is now Bursa in Turkey.
His role in the Muslim Rishi tradition in Kashmir: His disciple Lal Ded (or Lalleshwari (Hazrat Nuruddin Nurani's First Teacher)exercised a seminal influence on Hazrat Nurani's own spiritual development. Lal Ded's life is shrouded in mystery and legend, the first references to her being made in Farsi Muslim chronicles many years after her death. It is believed that she was born in the village of Sampora, near Srinagar, in 13th century C.E. in a Kashmiri Pundit family. As was the then prevalent custom, she was married off at a very young age to a Brahmin temple priest from the village of Padmanpora, the present-day Pampore. Her mother-in-law is said to have cruelly mistreated her, and her husband, jealous of her spiritual attainments and her growing popularity among the people, forced her out of his house. She then took to the jungles, roaming about completely naked, performing stern austerities and meditational practices. She met Hazrat Jalaluddin Bukhari Makhdum Jahaniyan Jahangasht (d. 1308 C.E.) and embraced Islam at his hands, after which she 'ascended the stages of suluk (the Sufi path)', and thereafter travelled widely with him all over Kashmir.
She is called Lalla 'Arifa ('Lalla, the Gnostic'), Lalla Madjzuba ('Lalla, the Ecstatic') and Rabi'a-e-Sani. According to local lore, Lal Ded died in 1400 C.E. just outside the Jami'a mosque at the town of Bijbehara. Her body was not to be found, and in its place her followers discovered a pile of flowers. Her Hindu disciples consigned them to the flames, while her Muslim followers buried them, each in accordance with their own religious customs. She in turn influenced Hazrat Nuruddin Nurani who is considered by the Kashmiris, both Hindus as well as Muslims, as the patron saint of Kashmir. For this reason, he is lovingly referred to as the Alamdar-e-Kashmir ('flag bearer of Kashmir'), as well the Shaikh-ul 'alam ('the teacher of the whole world'). Although he was himself a Muslim and the order that he founded played a major role in the spread of Islam in Kashmir, he is regarded with deep veneration by the Hindus of Kashmir as well, for his message was one of universal love and harmony. Till this day, scores of people from all walks of life and from different religious communities flock to his shrine at Charar i Sharief. (The Muslim Rishis of Kashmir: Crusaders for Love and Justice, by Yoginder Sikand)
His Philosophy: The factors which gave birth to organised sufism were indeed serious ailments which had afflicted Muslim society for some time and had assumed menacing proportions by the 12th century A.D. It was easily discernible that Muslim political structure was crumbling and its entire moral and social fabric facing extinction. The most redeeming feature of this dark and dismal period was that this challenge was successfully met by the Muslim society from its own resources and from its own inherent strength by employing its own moral and intellectual weapons. The answer to this grave challenge was the sufi movement. Sufism gave a new lease of life to the Muslims, provided them with a bright vision, opened up fresh vistas for them, and guided them towards unexplored horizons. It was a glorious and splendid performance, unparalleled and unsurpassed in human history.
Hundreds of devoted workers left their hearths and homes, spread out over unknown regions hazarding strange climes and conditions with hardly any material resources to aid and assist them. Poverty and privation stalked their efforts while distance and inaccessibility stood in their way. But undaunted and undeterred they marched forward demolishing the distances, breaking the barriers, conquering the climes. And lo! they succeeded. What was the secret of their success? They had both strength of character and courage of conviction, were selfless and devoted to a cause.
Sufism became organised, and adopted a form and institution in the 12th and 13th centuries A.D. The two great pioneers in this field were Shaikh Abdul Qadir Jilani and Hazrat Abu Hafs Umar al-Suhrawardi (Persian:عمر سهروردى) 1144 - 1234) a.k.a. Shahabuddin Suhrawardy. By introducing the system of ’silsila’ which was a sort of association/order, and takia/khankha, a lodge or hospice, they invested the movement with a sense of brotherhood and provided it with a meeting place. The ’silsila’ and the takia/khankha were the king-pins of the organization. With a stream of selfless workers available and with no dearth of devoted and assiduous leadership, the movement made swift progress and spread far and wide.
The beginning, popularity and propagation of Sufism have been attributed to many causes among which may be mentioned: to free religious thought from the rigidity imposed by the ulema; to emphasise in the Islamic teachings the element of God’s love and mercy for His creation rather than His wrath and retribution; to practise what one professes and not merely indulge in slogans and soliloques; to stress the essence of faith rather than mere observance of formalities; to move away towards rural areas from the evil and debilitation effects of wealth, monarchy and bureaucracy concentrated in big cities; to demolish the edifice of false values based on pelf and power and restore morality to its proper place in the niche of Muslim society; to combat the fissiparous tendencies and centrifugal forces which were spreading their tentacles in the Muslim world; to discourage parochial feelings and eliminate racial pride which had assumed primary importance in Muslim thinking relegating the ideal of brotherhood to a secondary place etc.
According to Hasan Nizami, Suhrawardy sufis were the first to arrive in India and made their Headquarters in Sind. Suhrawardy order attained great influence in Pakistan under the leadership of Hazrat Bahauddin Zakaria of Multan. The famous Qadirya order later entered India through Sind in 1482 A.D. and Syed Bandagi Mohammad Ghouse, one of the descendants of the founder (Shaikh Abdul Qader Jilani 1078-1116) took up residence in Sind at Uchch and died in 1517 A.D.” (An Introduction to History of Sufism By A.J.Arbery.)
Uchch Sharif: Alexandria: Uchch was founded by Alexander the Great as "Alexandria" on the bank of the River Indus. Many followers came to study under him and later spread his theological message throughout the region.
Naqvi family: He is the primary progenitor of the "Syed" sub-clan called "Naqvi al-Bukhari". The clan is known as "Naghavi" in Iran and there are considerable numbers of "Naghavi" Syeds living in Iran and elsewhere. In Jordan and Iraq this surname is spelled "Naqavi".
The Shrine: He was buried in a small town outside Uchch, but his tomb was damaged by floods, so in 1617 AD, his shrine was rebuilt in Mohalla Bukhari in Uchch by the Nawab of Bahawalpur, Bahawal Khan II. In the 18th century, the Abbasi Nawabs annexed Uchch into the princely state of Bahawalpur. The shrine lies a short walk away from the cemetery and is also built on a promontory, so one can look out onto the rolling plains below and the desert in the distance. To one side is an old mosque covered with blue-tile work and in front of a pool of water is the tomb proper. A carved wooden door leads into the musty room containing the coffin of Hazrat Syed Bukhari.
The Town of Uchch: During the Islamic era in the subcontinent Uchch and Multan became the greatest centers of academic and cultural excellence. The twin cities attracted the persons having expertise in various prevalent arts and sciences from every corner of the world. Numerous personalities enjoying reasonable socio-religious and academic status stood attached to the city of Uch. Hazrat Safi-ud-Din Gazruni (980-1007 A.D) introduced the first academy of letters at Uch. Ali bin Hamid bin Abubakar Koofi, compiler of the most authentic historical document “ Chuch Nama” migrated from Iraq to Uch. Syed Jalaluddin Surkh-Posh Bukhari (c.1198 A.D) made Uch a center of religious education and preaching. Hazrat Jahanian Jahan Gasht (1308-1384) belonged to this land of piety and righteousness. The well known reference of history “Tabqate Nasiri’s" writer Minhaj Siraj spent most part of his life at Uch.
Uchch Bukhari is the oldest settlement, dating back to about a thousand years and the monument complex. The complex is located on a mound that is considered the city’s highest point. Hundreds of small, unmarked graves lead up to the monuments and palm trees dot the landscape beyond the fields that were once the riverbed of the Sutlej below. The three largest tombs, of Bibi Jawandi, Hazrat Baha Ul Halim and Ustad Nurya, were all once complete mausoleums covered with exquisite glazed tile-work. Now they are in ruins, yet with their intricate tile-work still apparent, it is not difficult to imagine them in the prime of their glory.
There is not much information available on the individuals who were buried in these tombs, the actual graves of Bibi Jawandi, Ustad Nurya and Hazrat Baha Ul Halim are no longer marked by a cenotaph. Ustad Nurya is said to be the architect responsible for Bibi Jawandi’s mausoleum while Hazrat Baha Ul Halim was a direct descendant of Syed Jalaluddin Surkh-Posh Bukhari. Bibi Jawandi's mausoleum is the oldest of the three. The architectural style of her tomb is indigenous to Upper Sindh and Lower Punjab, where moulded bricks are used as decorative elements. According to historian Holly Edwards, who has done extensive research on Bibi Jawandi’s tomb, the bastions of the mausoleum are peculiar to the region. She has found only one other similar tomb in Central Asia. In addition, the wedge-shaped tiles that have been knitted into the structural core of the building are unique to this monument.
The Mela (Folk Festival): Mela Uchch Sharif is usually held in March/April and is a weeklong celebration. A large number of people from southern Punjab come to the historic town Uchch Sharif to pay homage to the great sufi saint, Hazrat Jalaluddin Surkhposh Bukhari (RA), for spreading Islam.
Following the centuries old tradition, people visit the shrine of Hazrat Jalaluddin Surukhposh Bukhari to start the mela. Majority of the people and devotees of Hazrat Syed Jalal spend the entire day at the shrine and offer Friday prayers at the historic Jamia Masjid built by the Abbasid rulers.
The mela is held to mark the historic congregation of sufi saints held in 600 AH on the invitation of Hazrat Jalaluddin Surkhposh Bukhari. The mela is celebrated when Hindu calendar month 'Chait' starts where people perform folk dances, circus, plays and traditional bazaars are set up, selling sweets and drinks.
When communication means were poor in the past, people stayed in Uch Sharif for four to five days to enjoy the mela, but improvement in transportation had changed the atmosphere of the mela. Visitors return to their houses at night. (Reference used for this section: Daily Times)
Selamat tahun baru 1429 H,
Semoga ditahun ini umur kita diberikan kebarokahan dan diberikan kesempatan untuk dapat berbakti kesesama dan sukses dalam pekerjaan maupun dalam keluarga. Amiin.
Happy New Year
I would like to wish you, your family and friends a happy and successful new year.
You mean you can't even drink water?" a friend asked me this question with a bewildered look on her face, she couldn't believe that fasting during the month of Ramadan meant I would not drink or eat from sunrise to sunset for an entire month.
As my friend stood there looking bewildered, I thought, is it really that hard to believe that Muslims refrain from food and drink during the fast? We fast the whole day knowing that we will be ending our fast with the setting of the sun, and in the context of a world where many live in poverty, where hunger and thirst for many become a way of life, our fasting really is a simple duty. This is the spirit of Ramadan, it is about understanding the feeling of hunger, it is about building empathy, self-restraint and piousness.
Why We Fast in Islam ?
for all devout Muslims, Ramadan holds such deep teachings; it is not a month about food, or about socialising in the evenings in Ramadan tents, or watching Ramadan shows on TV, Ramadan is about learning compassion, it's about "cultivating our piety".
What is Ramadan?
Ramadan is the ninth month of the Islamic lunar calendar (hijri calendar), we consider it to be the most holy and spiritually-beneficial month of the Islamic year. Ramadan is the month when the first verses of the holy Quran were revealed.
Fasting in the month of Ramadan is one of the five pillars of Islam, and all Muslims who are mentally and physically able and that have reached puberty are required to fast during this month.
Those who are sick, travelling, pregnant, menstruating or nursing women, are not required to fast, however, those who are unable to fast for these reasons must make up the days they missed fasting upon recovery or return, or after weaning.
In the month of Ramadan, we begin the fast with the sunrise and end the fast with the sunset, or with the fourth Muslim prayer of the day (maghrib prayer). The fast is ended each evening with a meal called iftar and the last meal we have is in the morning right before dawn which is called suhur.
Spiritual experience
The fast of Ramadan is not about physical deprivation, it is meant to be deeply spiritual experience. In the holy Quran it is stated that the purpose of the fast is to develop a quality which in Arabic we call taqwa.
Taqwa can be defined as, "worshipping God as if you see Him, because if you don't, He sees you". Taqwa is about cultivating an awareness that God is always watching. For example, when I fast nobody but God knows if I actually have observed the entire fast or if I secretly cheated. So in order to resist the temptation to cheat during the fast, I must remember that God is always watching and will see any lapse.
This sense of taqwa is carried over into other areas of our lives, hence by fasting we foster a habit of piousness, self-restraint, and an inner-balance. For devout Muslims Ramadan is a month of worship; prayer and recitation of the Quran during this month are pivotal, and it is common practice during this month to provide food/iftar to others especially the poor on a daily basis.
re-uploaded
Sheikh Rukn-ud-Din Abul Fath (1251-1335) commonly known by the title Rukn-e-Alam (pillar of the world) was among the eminent Sufi saints from Multan, Pakistan.
Shaikh Rukn-e-Alam (Rukn-al-Din) died on Friday, the 7th of Jumada al-awwal 735 Hijri (3 January 1335). He was buried in the mausoleum of his grandfather, according to his own will. After sometime, however, his coffin was transferred to the present mausoleum.
The saint is still revered today and his tomb is the focus of the pilgrimage of over 100,000 pilgrims from all over South Asia who visit and commemorate his memory.
Hijra, in Arabic, means migration, and it refers to when Prophet Mohammed made his journey from Mecca to Medina in 622 AD. This is an occasion that led to the establishment of the first Muslim community based on Islamic teachings, therefore the beginning of the Islamic era.
The Islamic lunar calendar has 354 or 355 days in a year.
Alhamdulillah, kita masih diberi peluang dan kesempatan oleh Allah SWT kerana diberi nafas dan nikmat untuk sama-sama menyambut kedatangan awal Muharam tahun 1430 Hijriah yang bakal tiba. Di kesempatan ini saya mengucapkan Salam Hijrah pada semua sahabat² muslimin dan muslimat. Semoga dengan kedatangan tahun baru ini, kita semua dapat mengambil pelbagai iktibar serta contoh tauladan dari peristiwa hijrah Rasulullah SAW sebagai panduan kehidupan kita bagi keperluan hari² yang mendatang.
Allah SWT berfirman yang bermaksud:
"Sesungguhnya Allah tidak akan mengubah sesuatu kaum itu sehingga kaum itu mengubah apa yang ada dalam diri mereka sendiri." (Ar- Ra’d: 11)
Sabda Rasulullah SAW:
"Bermula Islam itu asing dan kelak akan kembali asing seperti semula. Maka berbahagialah orang-orang yang terpencil yang tidak banyak kawannya, iaitu orang yang melestarikan sunnahku yang sudah dirosakkan oleh manusia" (Muslim dan Tarmidzi)
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Eid al-Fitr "festival of breaking of the fast")is an important religious holiday celebrated by Muslims worldwide that marks the end of Ramadan, the Islamic holy month of fasting (sawm). The religious Eid is a single day during which Muslims are not permitted to fast. The holiday celebrates the conclusion of the 29 or 30 days of dawn-to-sunset fasting during the entire month of Ramadan. The day of Eid, therefore, falls on the first day of the month of Shawwal. The date for the start of any lunar Hijri month varies based on the observation of new moon by local religious authorities, so the exact day of celebration varies by locality.
Eid al-Fitr has a particular Salat (Islamic prayer) consisting of two Rakats (units) and generally offered in an open field or large hall. It may be performed only in congregation (Jama’at) and has an additional extra twelve Takbirs (raising of the hands to the ears while saying "Allāhu Akbar", literally "God is great"), three of them in the beginning of the first raka'ah and three of them just before Ruku'in the second raka'ah in the Hanafi school of Sunni Islam.[3] Other Sunni schools usually have twelve Takbirs, seven in the first, and five at the beginning of the second raka'ah
The Monastery of St Mary el-Sourian is a Coptic Orthodox monastery located in the Nitrian desert, (Coptic, Shaheet desert). It was founded by monks from the neighbouring Monastery of St Bishoy (Deir Anba Pshoi) in the 6th century, when a dispute over the human nature of the body of Christ caused a split in the community of that monastery. Those who held the orthodox view that Christ had a human body, and that therefore the Virgin Mary was his mother in the physical sense, left and founded a new community nearby. The Monastery of the Holy Virgin of Anba Bishoi later became known as the Monastery of the Syrians (Dayr al-Sourian), after a group of Syriac monks settled there around 800.
ccdl.claremont.edu/digital/collection/cce/id/2185/rec/1
There is a date on the bottom left of this painting, ١٥٨٢ (1582), but it is unclear if this is in the Coptic calendar (1866), or the Gregorian Calendar (1582), but it is not the the Islamic (hijri) calendar (2156/7)!
summer days .
that was very great days . i love that days . when we were in kish .
kish is one of best islands i've ever gone .
in 1322 hijri shamsi ( 1943 ) this ship made in william hamilton company . with 7061 ton and 136 meter in glasco . and in 1345/5/4 in return travel , they couldnt move it from this place .
and i love this place becouse of view of sun and sunrise and sun in afternoon .
me and amir and hosein's were there in summer days .
i can see beauty colors in this pic . the beautifull blue of sea . and beauty of sun and beach .
and me ofcourse :)):p
hope enjoy