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Bahoutdin Architectural Complex (Uzbek: Bahouddin Naqshband yodgorlik majmuasi) is a complex in Bukhara, Uzbekistan, that includes the tomb of Baha-ud-Din Naqshband Bukhari, the founder of the Naqshbandi order, who died in 1389. The ancient name of the location was Kasri Arifon.
The Bahouddin Naqshband Memorial Complex is located approximately 10 kilometers northeast of Bukhara city and has been developed over many centuries. During the time of the Soviets, it was forbidden to visit the grave here.
The complex was initially established after the death of Bahouddin Naqshband and has been a place of pilgrimage for many generations. Bahouddin Naqshband's full name was Bahouddin Muhammad ibn Burhoniddin Muhammad al-Bukhori, and he lived from 1318 to 1389. He was also known by titles such as "Shohi Naqshband" and "Xojayi Buzruk." Bahouddin Naqshband is recognized as the seventh Sufi saint.
The Bahouddin Naqshband Memorial Complex begins with a small domed gatehouse. In 2003, the calligrapher Habibulloh Solih inscribed the 28th verse of the Surah Ar-Ra'd (The Thunder) on the wall near the "Bobi Islom" gate, using an Arabic script known as "Nasta'liq". In the muqarnas section of the gate, the names of the master builders and the year of construction are inscribed.
A rubai (quatrain) is written in "Nasta'liq" script on the entrance door of the mausoleum. The tombs within the complex have been arranged according to the command of Abdulaziz Khan and are currently well-preserved. The largest building in the complex, the khanqah (Sufi lodge), was constructed between 1544 and 1545. Inside the cells of the khanqah, you can find poetry inscribed in "Nasta'liq" script.
The memorial complex also includes a minaret featuring an inscription in "Nasta'liq" script, indicating that it was built in 1885
Bahoutdin Architectural Complex (Uzbek: Bahouddin Naqshband yodgorlik majmuasi) is a complex in Bukhara, Uzbekistan, that includes the tomb of Baha-ud-Din Naqshband Bukhari, the founder of the Naqshbandi order, who died in 1389. The ancient name of the location was Kasri Arifon.
The Bahouddin Naqshband Memorial Complex is located approximately 10 kilometers northeast of Bukhara city and has been developed over many centuries. During the time of the Soviets, it was forbidden to visit the grave here.
The complex was initially established after the death of Bahouddin Naqshband and has been a place of pilgrimage for many generations. Bahouddin Naqshband's full name was Bahouddin Muhammad ibn Burhoniddin Muhammad al-Bukhori, and he lived from 1318 to 1389. He was also known by titles such as "Shohi Naqshband" and "Xojayi Buzruk." Bahouddin Naqshband is recognized as the seventh Sufi saint.
The Bahouddin Naqshband Memorial Complex begins with a small domed gatehouse. In 2003, the calligrapher Habibulloh Solih inscribed the 28th verse of the Surah Ar-Ra'd (The Thunder) on the wall near the "Bobi Islom" gate, using an Arabic script known as "Nasta'liq". In the muqarnas section of the gate, the names of the master builders and the year of construction are inscribed.
A rubai (quatrain) is written in "Nasta'liq" script on the entrance door of the mausoleum. The tombs within the complex have been arranged according to the command of Abdulaziz Khan and are currently well-preserved. The largest building in the complex, the khanqah (Sufi lodge), was constructed between 1544 and 1545. Inside the cells of the khanqah, you can find poetry inscribed in "Nasta'liq" script.
The memorial complex also includes a minaret featuring an inscription in "Nasta'liq" script, indicating that it was built in 1885
Bahoutdin Architectural Complex (Uzbek: Bahouddin Naqshband yodgorlik majmuasi) is a complex in Bukhara, Uzbekistan, that includes the tomb of Baha-ud-Din Naqshband Bukhari, the founder of the Naqshbandi order, who died in 1389. The ancient name of the location was Kasri Arifon.
The Bahouddin Naqshband Memorial Complex is located approximately 10 kilometers northeast of Bukhara city and has been developed over many centuries. During the time of the Soviets, it was forbidden to visit the grave here.
The complex was initially established after the death of Bahouddin Naqshband and has been a place of pilgrimage for many generations. Bahouddin Naqshband's full name was Bahouddin Muhammad ibn Burhoniddin Muhammad al-Bukhori, and he lived from 1318 to 1389. He was also known by titles such as "Shohi Naqshband" and "Xojayi Buzruk." Bahouddin Naqshband is recognized as the seventh Sufi saint.
The Bahouddin Naqshband Memorial Complex begins with a small domed gatehouse. In 2003, the calligrapher Habibulloh Solih inscribed the 28th verse of the Surah Ar-Ra'd (The Thunder) on the wall near the "Bobi Islom" gate, using an Arabic script known as "Nasta'liq". In the muqarnas section of the gate, the names of the master builders and the year of construction are inscribed.
A rubai (quatrain) is written in "Nasta'liq" script on the entrance door of the mausoleum. The tombs within the complex have been arranged according to the command of Abdulaziz Khan and are currently well-preserved. The largest building in the complex, the khanqah (Sufi lodge), was constructed between 1544 and 1545. Inside the cells of the khanqah, you can find poetry inscribed in "Nasta'liq" script.
The memorial complex also includes a minaret featuring an inscription in "Nasta'liq" script, indicating that it was built in 1885
Techo decorado en la sala de reuniones (Khanqah o ribat) del mausoleo Bahauddin Naqshband, en Bogoudin, Bujara, Uzbekistán (1544). Incluye la tumba de Shaykh Baha-ud-Din or Bohoutdin (fallecido en 1389) , fundador de la orden sufí Naqshbandi.
Fatehpur Sikri is a town in the Agra District of Uttar Pradesh, India. Situated 35.7 kilometres (22.2 mi) from the district headquarters of Agra, Fatehpur Sikri itself was founded as the capital of the Mughal Empire in 1571 by Emperor Akbar, serving this role from 1571 to 1585, when Akbar abandoned it due to a campaign in Punjab and was later completely abandoned in 1610.
The name of the city is derived from the village called Sikri which previously occupied the location. An Archaeological Survey of India (ASI) excavation from 1999 to 2000 indicated that there was housing, temples and commercial centres here before Akbar built his capital. The region was settled by Sungas following their expansion. It was controlled by Kanyakubja Brahmins of Sankrit Gotra. They controlled it from the 7th to 16th century CE until the Battle of Khanwa (1527).
The khanqah of Sheikh Salim Chishti existed earlier at this place. Akbar's son, Jahangir, was born in the village of Sikri to his favourite wife Mariam-uz-Zamani in 1569, and, in that year, Akbar began construction of a religious compound to commemorate the Sheikh who had predicted the birth. After Jahangir's second birthday, he began the construction of a walled city and imperial palace here. The city came to be known as Fatehpur Sikri, the "City of Victory", after Akbar's victorious Gujarat campaign in 1573.
After occupying Agra in 1803, the East India Company established an administrative centre here and it remained so until 1850. In 1815, the Marquess of Hastings ordered the repair of monuments at Sikri.
Because of its historical importance as the capital of the Mughal Empire and its outstanding architecture, Fatehpur Sikri was awarded the status of UNESCO World Heritage Site in 1986.
The Jama Mosque, also known as the Jama Masjid, is a 16th-century Sufi Friday mosque and dargah complex, in the UNESCO World Heritage Site of Fatehpur Sikri, located in the Agra district of the state of Uttar Pradesh, India. It was built by Mughal emperor Akbar, and was the largest mosque in the empire at the time of construction. The Jama Masjid's design drew from earlier mosques built by various pre-Mughal sultanates, and served as an important precedent in subsequent Mughal architecture.
The mosque, as part of Fatehpur Sikri, is Monument of National Importance, administered by the Archaeological Survey of India. Notable other monuments in the mosque complex include the Buland Darwaza, which acts as the mosque's southern gate, and the Tomb of Salim Chishti, a saint in whose honour the mosque was constructed.
Akbar commissioned the Jama Masjid as part of his new capital city of Fatehpur Sikri. The structure was one of the first sites constructed in the city, and was completed sometime between 1571 and 1574, according to its own inscriptions. The mosque was in honour of the Sufi Shaikh Salim Chishti, Akbar's spiritual advisor. It was also meant to serve as a khanqah (monastic school) for the Shaikh's descendants. In its time, it was extolled by various authors and travellers for its beauty and grandeur.
The mosque played a part in Akbar's religious designs. In 1579, he delivered the khutbah for a congregational prayer attended by the inhabitants of Fatehpur Sikri. While some of his ancestors had done this, the reading of the khutbah was typically reserved for religious leaders (such as an imam) and hence was perceived by the ulema as radical. Akbar also joined the population in their prayer, and was even seen sweeping the floors of the mosque. Kavuri-Bauer argues that all these actions were conscious moves on Akbar's part, using the mosque to portray himself as a divine sovereign rather than a regular ruler.
The Jama Masjid at Fatehpur Sikri remained a "symbol of Mughal heritage and pride" after Akbar's rule.The mosque was heavily admired by Akbar's son and successor Jahangir, who called it one of his father's greatest architectural achievements. Jahangir discussed the mosque complex at length with his son Khurram during a stay at Fatehpur Sikri in 1619. Khurram went on to become Mughal Emperor Shah Jahan, and cited this mosque as the model for his own Jama Masjid at Delhi.
The Jama Mosque, also known as the Jama Masjid, is a 16th-century Sufi Friday mosque and dargah complex, in the UNESCO World Heritage Site of Fatehpur Sikri, located in the Agra district of the state of Uttar Pradesh, India. It was built by Mughal emperor Akbar, and was the largest mosque in the empire at the time of construction. The Jama Masjid's design drew from earlier mosques built by various pre-Mughal sultanates, and served as an important precedent in subsequent Mughal architecture.
The mosque, as part of Fatehpur Sikri, is Monument of National Importance, administered by the Archaeological Survey of India. Notable other monuments in the mosque complex include the Buland Darwaza, which acts as the mosque's southern gate, and the Tomb of Salim Chishti, a saint in whose honour the mosque was constructed.
Akbar commissioned the Jama Masjid as part of his new capital city of Fatehpur Sikri. The structure was one of the first sites constructed in the city, and was completed sometime between 1571 and 1574, according to its own inscriptions. The mosque was in honour of the Sufi Shaikh Salim Chishti, Akbar's spiritual advisor. It was also meant to serve as a khanqah (monastic school) for the Shaikh's descendants. In its time, it was extolled by various authors and travellers for its beauty and grandeur.
The mosque played a part in Akbar's religious designs. In 1579, he delivered the khutbah for a congregational prayer attended by the inhabitants of Fatehpur Sikri. While some of his ancestors had done this, the reading of the khutbah was typically reserved for religious leaders (such as an imam) and hence was perceived by the ulema as radical. Akbar also joined the population in their prayer, and was even seen sweeping the floors of the mosque. Kavuri-Bauer argues that all these actions were conscious moves on Akbar's part, using the mosque to portray himself as a divine sovereign rather than a regular ruler.
The Jama Masjid at Fatehpur Sikri remained a "symbol of Mughal heritage and pride" after Akbar's rule.The mosque was heavily admired by Akbar's son and successor Jahangir, who called it one of his father's greatest architectural achievements. Jahangir discussed the mosque complex at length with his son Khurram during a stay at Fatehpur Sikri in 1619. Khurram went on to become Mughal Emperor Shah Jahan, and cited this mosque as the model for his own Jama Masjid at Delhi.
Un kānqāh ou ḵānāqāh (du persan khaneh, « maison » ; en arabe : خانقاه) est d'abord un lieu destiné à abriter les spécialistes et savants religieux musulmans (‘ulamâ’), une sorte d'équivalent des couvents chrétiens. Ces établissements ont ensuite été réservés aux soufis.
Liab i Khaouz (ouzbek : Labi Hovuz, persan : لب حوض [læbi hawz] — littéralement. l'étang, howz) est l'une des places de la ville de Boukhara en Ouzbékistan et un ensemble architectural créé au XVIe siècle-XVIIe siècle. La place est formée par les bâtiments de la madrasa Koukeldash, de la médersa Nadir Devonbegui et de la khanqah Nadir Divan-Begui, regroupés autour d'un plan d'eau khaouza Nadir-Begi. Les dimensions de l'ensemble sont de 150 × 200 mètres.
Au Moyen Âge, Liab i Khaouz était animée par la présence des commerces dans la rue proche avec les dômes du Toki Telpak fourouchon, situés à 200 m de la place, et par l'extrême densité des constructions à Boukhara qui faisait de la place Liab i Khaouz l'un des rares espaces ouverts.
The Jama Mosque, also known as the Jama Masjid, is a 16th-century Sufi Friday mosque and dargah complex, in the UNESCO World Heritage Site of Fatehpur Sikri, located in the Agra district of the state of Uttar Pradesh, India. It was built by Mughal emperor Akbar, and was the largest mosque in the empire at the time of construction. The Jama Masjid's design drew from earlier mosques built by various pre-Mughal sultanates, and served as an important precedent in subsequent Mughal architecture.
The mosque, as part of Fatehpur Sikri, is Monument of National Importance, administered by the Archaeological Survey of India. Notable other monuments in the mosque complex include the Buland Darwaza, which acts as the mosque's southern gate, and the Tomb of Salim Chishti, a saint in whose honour the mosque was constructed.
Akbar commissioned the Jama Masjid as part of his new capital city of Fatehpur Sikri. The structure was one of the first sites constructed in the city, and was completed sometime between 1571 and 1574, according to its own inscriptions. The mosque was in honour of the Sufi Shaikh Salim Chishti, Akbar's spiritual advisor. It was also meant to serve as a khanqah (monastic school) for the Shaikh's descendants. In its time, it was extolled by various authors and travellers for its beauty and grandeur.
The mosque played a part in Akbar's religious designs. In 1579, he delivered the khutbah for a congregational prayer attended by the inhabitants of Fatehpur Sikri. While some of his ancestors had done this, the reading of the khutbah was typically reserved for religious leaders (such as an imam) and hence was perceived by the ulema as radical. Akbar also joined the population in their prayer, and was even seen sweeping the floors of the mosque. Kavuri-Bauer argues that all these actions were conscious moves on Akbar's part, using the mosque to portray himself as a divine sovereign rather than a regular ruler.
The Jama Masjid at Fatehpur Sikri remained a "symbol of Mughal heritage and pride" after Akbar's rule. The mosque was heavily admired by Akbar's son and successor Jahangir, who called it one of his father's greatest architectural achievements. Jahangir discussed the mosque complex at length with his son Khurram during a stay at Fatehpur Sikri in 1619. Khurram went on to become Mughal Emperor Shah Jahan, and cited this mosque as the model for his own Jama Masjid at Delhi.
🇫🇷 Le şadırvan (sadirvan ou chadirvan) est un type de fontaine fréquemment érigé dans la cour d'une mosquée, devant un caravansérail, un khanqah (şadırvan)ou une médersa.
La plupart des cours des mosquées (sahn) contiennent une fontaine publique, où les croyants peuvent effectuer leurs ablutions, le lavage rituel des mains, des pieds et du visage requis avant la prière .
🇬🇧 The şadırvan (sadirvan or chadirvan) is a type of fountain often built in the courtyard of a mosque, in front of a caravanserai, khanqah (şadırvan) or medersa.
Most mosque courtyards (sahn) contain a public fountain where worshippers can perform ablutions, the ritual washing of hands, feet and face required before prayer.
🇩🇪 Der şadırvan (sadirvan oder chadirvan) ist eine Art Brunnen, der häufig im Hof einer Moschee, vor einer Karawanserei, einem Khanqah (şadırvan) oder einer Medrese errichtet wird.
Die meisten Moscheehöfe (sahn) verfügen über einen öffentlichen Brunnen, an dem die Gläubigen ihre Waschungen, die rituelle Reinigung von Händen, Füßen und Gesicht vor dem Gebet, vornehmen können.
🇪🇸 El şadırvan (sadirvan o chadirvan) es un tipo de fuente que suele erigirse en el patio de una mezquita, delante de un caravanserai, una khanqah (şadırvan) o una medersa.
La mayoría de los patios de las mezquitas contienen una fuente pública donde los fieles pueden realizar sus abluciones, es decir, el lavado ritual de manos, pies y cara necesario antes de la oración.
🇮🇹 Il şadırvan (sadirvan o chadirvan) è una sorta di fontana che si trova spesso nel cortile di una moschea, davanti a una carovaniera, un khanqah (şadırvan) o una medresa.
Die meisten Moscheehöfe (sahn) beherbergen einen öffentlichen Brunnen, an dem die Gläubigen die rituelle Waschung von Händen, Füßen und Gesicht vor dem Gebet vollziehen.
The Jama Mosque, also known as the Jama Masjid, is a 16th-century Sufi Friday mosque and dargah complex, in the UNESCO World Heritage Site of Fatehpur Sikri, located in the Agra district of the state of Uttar Pradesh, India. It was built by Mughal emperor Akbar, and was the largest mosque in the empire at the time of construction. The Jama Masjid's design drew from earlier mosques built by various pre-Mughal sultanates, and served as an important precedent in subsequent Mughal architecture.
The mosque, as part of Fatehpur Sikri, is Monument of National Importance, administered by the Archaeological Survey of India. Notable other monuments in the mosque complex include the Buland Darwaza, which acts as the mosque's southern gate, and the Tomb of Salim Chishti, a saint in whose honour the mosque was constructed.
Akbar commissioned the Jama Masjid as part of his new capital city of Fatehpur Sikri. The structure was one of the first sites constructed in the city, and was completed sometime between 1571 and 1574, according to its own inscriptions. The mosque was in honour of the Sufi Shaikh Salim Chishti, Akbar's spiritual advisor. It was also meant to serve as a khanqah (monastic school) for the Shaikh's descendants. In its time, it was extolled by various authors and travellers for its beauty and grandeur.
The mosque played a part in Akbar's religious designs. In 1579, he delivered the khutbah for a congregational prayer attended by the inhabitants of Fatehpur Sikri. While some of his ancestors had done this, the reading of the khutbah was typically reserved for religious leaders (such as an imam) and hence was perceived by the ulema as radical. Akbar also joined the population in their prayer, and was even seen sweeping the floors of the mosque. Kavuri-Bauer argues that all these actions were conscious moves on Akbar's part, using the mosque to portray himself as a divine sovereign rather than a regular ruler.
The Jama Masjid at Fatehpur Sikri remained a "symbol of Mughal heritage and pride" after Akbar's rule. The mosque was heavily admired by Akbar's son and successor Jahangir, who called it one of his father's greatest architectural achievements. Jahangir discussed the mosque complex at length with his son Khurram during a stay at Fatehpur Sikri in 1619. Khurram went on to become Mughal Emperor Shah Jahan, and cited this mosque as the model for his own Jama Masjid at Delhi.
The Jama Mosque, also known as the Jama Masjid, is a 16th-century Sufi Friday mosque and dargah complex, in the UNESCO World Heritage Site of Fatehpur Sikri, located in the Agra district of the state of Uttar Pradesh, India. It was built by Mughal emperor Akbar, and was the largest mosque in the empire at the time of construction. The Jama Masjid's design drew from earlier mosques built by various pre-Mughal sultanates, and served as an important precedent in subsequent Mughal architecture.
The mosque, as part of Fatehpur Sikri, is Monument of National Importance, administered by the Archaeological Survey of India. Notable other monuments in the mosque complex include the Buland Darwaza, which acts as the mosque's southern gate, and the Tomb of Salim Chishti, a saint in whose honour the mosque was constructed.
Akbar commissioned the Jama Masjid as part of his new capital city of Fatehpur Sikri. The structure was one of the first sites constructed in the city, and was completed sometime between 1571 and 1574, according to its own inscriptions. The mosque was in honour of the Sufi Shaikh Salim Chishti, Akbar's spiritual advisor. It was also meant to serve as a khanqah (monastic school) for the Shaikh's descendants. In its time, it was extolled by various authors and travellers for its beauty and grandeur.
The mosque played a part in Akbar's religious designs. In 1579, he delivered the khutbah for a congregational prayer attended by the inhabitants of Fatehpur Sikri. While some of his ancestors had done this, the reading of the khutbah was typically reserved for religious leaders (such as an imam) and hence was perceived by the ulema as radical. Akbar also joined the population in their prayer, and was even seen sweeping the floors of the mosque. Kavuri-Bauer argues that all these actions were conscious moves on Akbar's part, using the mosque to portray himself as a divine sovereign rather than a regular ruler.
The Jama Masjid at Fatehpur Sikri remained a "symbol of Mughal heritage and pride" after Akbar's rule. The mosque was heavily admired by Akbar's son and successor Jahangir, who called it one of his father's greatest architectural achievements. Jahangir discussed the mosque complex at length with his son Khurram during a stay at Fatehpur Sikri in 1619. Khurram went on to become Mughal Emperor Shah Jahan, and cited this mosque as the model for his own Jama Masjid at Delhi.
The Naqshbandi is a major Sunni spiritual order of Sufism. It got its name from Baha-ud-Din Naqshband Bukhari and traces its spiritual lineage to the Islamic prophet Muhammad, through Abu Bakr, the first Caliph and Muhammad's companion. Some Naqshbandi masters trace their lineage through Ali, his son-in-law and successor, in keeping with most other Sufis.
In Sufism, as in any serious Islamic discipline such as jurisprudence (fiqh), Quranic recital (tajwid), and hadith, a disciple must have a master or sheikh from whom to take the knowledge, one who has himself taken it from a master, and so on, in a continuous chain of masters back to Muhammad
The Memorial Complex of Khoja Bakhouddin Naqshbandi is one of the most important Muslim shrines. Every self-respecting Muslim knows and reveres this name. The great theologian of the XIV century, founder of the Sufi Order "Naqshbandia" was buried 12 km from Bukhara in his native village of Kasri Orifon. Some time ago there was the pagan temple of the site of current tomb of Naqshbandi.
Naqshbandi was the spiritual teacher of Amir Temur and made hajj to Mekka 32 times. He appealed people to be modest and rejected the luxury. His philosophy was based on the principle: "Dil ba joru, dast ba kor" ("The heart - with the God, hands at work").
The main building of the complex is the khanqah. Before the frontal of the mosque there is the minaret and small madrassah. To the west from dahma, in separate courtyard there is the large necropolis, where Naqshbandi is buried. Graves of his mother and his teacher - Said Mir Kulol, are situated not far from his grave.
The Mausoleum of Saint Bakhouddin Naqshbandi is considered as the Central Asian Mekka. Believers from different muslim countries come here to ask for the fulfilment of wishes and healing.
The complex also includes the museum, which keeps the true information about Sufi and Sufism: Sufi wearing, books and other expositions.
The Naqshbandi is a major Sunni spiritual order of Sufism. It got its name from Baha-ud-Din Naqshband Bukhari and traces its spiritual lineage to the Islamic prophet Muhammad, through Abu Bakr, the first Caliph and Muhammad's companion. Some Naqshbandi masters trace their lineage through Ali, his son-in-law and successor, in keeping with most other Sufis.
In Sufism, as in any serious Islamic discipline such as jurisprudence (fiqh), Quranic recital (tajwid), and hadith, a disciple must have a master or sheikh from whom to take the knowledge, one who has himself taken it from a master, and so on, in a continuous chain of masters back to Muhammad
The Memorial Complex of Khoja Bakhouddin Naqshbandi is one of the most important Muslim shrines. Every self-respecting Muslim knows and reveres this name. The great theologian of the XIV century, founder of the Sufi Order "Naqshbandia" was buried 12 km from Bukhara in his native village of Kasri Orifon. Some time ago there was the pagan temple of the site of current tomb of Naqshbandi.
Naqshbandi was the spiritual teacher of Amir Temur and made hajj to Mekka 32 times. He appealed people to be modest and rejected the luxury. His philosophy was based on the principle: "Dil ba joru, dast ba kor" ("The heart - with the God, hands at work").
The main building of the complex is the khanqah. Before the frontal of the mosque there is the minaret and small madrassah. To the west from dahma, in separate courtyard there is the large necropolis, where Naqshbandi is buried. Graves of his mother and his teacher - Said Mir Kulol, are situated not far from his grave.
The Mausoleum of Saint Bakhouddin Naqshbandi is considered as the Central Asian Mekka. Believers from different muslim countries come here to ask for the fulfilment of wishes and healing.
The complex also includes the museum, which keeps the true information about Sufi and Sufism: Sufi wearing, books and other expositions.
The Jama Mosque, also known as the Jama Masjid, is a 16th-century Sufi Friday mosque and dargah complex, in the UNESCO World Heritage Site of Fatehpur Sikri, located in the Agra district of the state of Uttar Pradesh, India. It was built by Mughal emperor Akbar, and was the largest mosque in the empire at the time of construction. The Jama Masjid's design drew from earlier mosques built by various pre-Mughal sultanates, and served as an important precedent in subsequent Mughal architecture.
The mosque, as part of Fatehpur Sikri, is Monument of National Importance, administered by the Archaeological Survey of India. Notable other monuments in the mosque complex include the Buland Darwaza, which acts as the mosque's southern gate, and the Tomb of Salim Chishti, a saint in whose honour the mosque was constructed.
Akbar commissioned the Jama Masjid as part of his new capital city of Fatehpur Sikri. The structure was one of the first sites constructed in the city, and was completed sometime between 1571 and 1574, according to its own inscriptions. The mosque was in honour of the Sufi Shaikh Salim Chishti, Akbar's spiritual advisor. It was also meant to serve as a khanqah (monastic school) for the Shaikh's descendants. In its time, it was extolled by various authors and travellers for its beauty and grandeur.
The mosque played a part in Akbar's religious designs. In 1579, he delivered the khutbah for a congregational prayer attended by the inhabitants of Fatehpur Sikri. While some of his ancestors had done this, the reading of the khutbah was typically reserved for religious leaders (such as an imam) and hence was perceived by the ulema as radical. Akbar also joined the population in their prayer, and was even seen sweeping the floors of the mosque. Kavuri-Bauer argues that all these actions were conscious moves on Akbar's part, using the mosque to portray himself as a divine sovereign rather than a regular ruler.
The Jama Masjid at Fatehpur Sikri remained a "symbol of Mughal heritage and pride" after Akbar's rule. The mosque was heavily admired by Akbar's son and successor Jahangir, who called it one of his father's greatest architectural achievements. Jahangir discussed the mosque complex at length with his son Khurram during a stay at Fatehpur Sikri in 1619. Khurram went on to become Mughal Emperor Shah Jahan, and cited this mosque as the model for his own Jama Masjid at Delhi.
The Naqshbandi is a major Sunni spiritual order of Sufism. It got its name from Baha-ud-Din Naqshband Bukhari and traces its spiritual lineage to the Islamic prophet Muhammad, through Abu Bakr, the first Caliph and Muhammad's companion. Some Naqshbandi masters trace their lineage through Ali, his son-in-law and successor, in keeping with most other Sufis.
In Sufism, as in any serious Islamic discipline such as jurisprudence (fiqh), Quranic recital (tajwid), and hadith, a disciple must have a master or sheikh from whom to take the knowledge, one who has himself taken it from a master, and so on, in a continuous chain of masters back to Muhammad
The Memorial Complex of Khoja Bakhouddin Naqshbandi is one of the most important Muslim shrines. Every self-respecting Muslim knows and reveres this name. The great theologian of the XIV century, founder of the Sufi Order "Naqshbandia" was buried 12 km from Bukhara in his native village of Kasri Orifon. Some time ago there was the pagan temple of the site of current tomb of Naqshbandi.
Naqshbandi was the spiritual teacher of Amir Temur and made hajj to Mekka 32 times. He appealed people to be modest and rejected the luxury. His philosophy was based on the principle: "Dil ba joru, dast ba kor" ("The heart - with the God, hands at work").
The main building of the complex is the khanqah. Before the frontal of the mosque there is the minaret and small madrassah. To the west from dahma, in separate courtyard there is the large necropolis, where Naqshbandi is buried. Graves of his mother and his teacher - Said Mir Kulol, are situated not far from his grave.
The Mausoleum of Saint Bakhouddin Naqshbandi is considered as the Central Asian Mekka. Believers from different muslim countries come here to ask for the fulfilment of wishes and healing.
The complex also includes the museum, which keeps the true information about Sufi and Sufism: Sufi wearing, books and other expositions.
Un kānqāh ou ḵānāqāh (du persan khaneh, « maison » ; en arabe : خانقاه) est d'abord un lieu destiné à abriter les spécialistes et savants religieux musulmans (‘ulamâ’), une sorte d'équivalent des couvents chrétiens. Ces établissements ont ensuite été réservés aux soufis.
Liab i Khaouz (ouzbek : Labi Hovuz, persan : لب حوض [læbi hawz] — littéralement. l'étang, howz) est l'une des places de la ville de Boukhara en Ouzbékistan et un ensemble architectural créé au XVIe siècle-XVIIe siècle. La place est formée par les bâtiments de la madrasa Koukeldash, de la médersa Nadir Devonbegui et de la khanqah Nadir Divan-Begui, regroupés autour d'un plan d'eau khaouza Nadir-Begi. Les dimensions de l'ensemble sont de 150 × 200 mètres.
Au Moyen Âge, Liab i Khaouz était animée par la présence des commerces dans la rue proche avec les dômes du Toki Telpak fourouchon, situés à 200 m de la place, et par l'extrême densité des constructions à Boukhara qui faisait de la place Liab i Khaouz l'un des rares espaces ouverts.
The Naqshbandi is a major Sunni spiritual order of Sufism. It got its name from Baha-ud-Din Naqshband Bukhari and traces its spiritual lineage to the Islamic prophet Muhammad, through Abu Bakr, the first Caliph and Muhammad's companion. Some Naqshbandi masters trace their lineage through Ali, his son-in-law and successor, in keeping with most other Sufis.
In Sufism, as in any serious Islamic discipline such as jurisprudence (fiqh), Quranic recital (tajwid), and hadith, a disciple must have a master or sheikh from whom to take the knowledge, one who has himself taken it from a master, and so on, in a continuous chain of masters back to Muhammad
The Memorial Complex of Khoja Bakhouddin Naqshbandi is one of the most important Muslim shrines. Every self-respecting Muslim knows and reveres this name. The great theologian of the XIV century, founder of the Sufi Order "Naqshbandia" was buried 12 km from Bukhara in his native village of Kasri Orifon. Some time ago there was the pagan temple of the site of current tomb of Naqshbandi.
Naqshbandi was the spiritual teacher of Amir Temur and made hajj to Mekka 32 times. He appealed people to be modest and rejected the luxury. His philosophy was based on the principle: "Dil ba joru, dast ba kor" ("The heart - with the God, hands at work").
The main building of the complex is the khanqah. Before the frontal of the mosque there is the minaret and small madrassah. To the west from dahma, in separate courtyard there is the large necropolis, where Naqshbandi is buried. Graves of his mother and his teacher - Said Mir Kulol, are situated not far from his grave.
The Mausoleum of Saint Bakhouddin Naqshbandi is considered as the Central Asian Mekka. Believers from different muslim countries come here to ask for the fulfilment of wishes and healing.
The complex also includes the museum, which keeps the true information about Sufi and Sufism: Sufi wearing, books and other expositions.
The Naqshbandi is a major Sunni spiritual order of Sufism. It got its name from Baha-ud-Din Naqshband Bukhari and traces its spiritual lineage to the Islamic prophet Muhammad, through Abu Bakr, the first Caliph and Muhammad's companion. Some Naqshbandi masters trace their lineage through Ali, his son-in-law and successor, in keeping with most other Sufis.
In Sufism, as in any serious Islamic discipline such as jurisprudence (fiqh), Quranic recital (tajwid), and hadith, a disciple must have a master or sheikh from whom to take the knowledge, one who has himself taken it from a master, and so on, in a continuous chain of masters back to Muhammad
The Memorial Complex of Khoja Bakhouddin Naqshbandi is one of the most important Muslim shrines. Every self-respecting Muslim knows and reveres this name. The great theologian of the XIV century, founder of the Sufi Order "Naqshbandia" was buried 12 km from Bukhara in his native village of Kasri Orifon. Some time ago there was the pagan temple of the site of current tomb of Naqshbandi.
Naqshbandi was the spiritual teacher of Amir Temur and made hajj to Mekka 32 times. He appealed people to be modest and rejected the luxury. His philosophy was based on the principle: "Dil ba joru, dast ba kor" ("The heart - with the God, hands at work").
The main building of the complex is the khanqah. Before the frontal of the mosque there is the minaret and small madrassah. To the west from dahma, in separate courtyard there is the large necropolis, where Naqshbandi is buried. Graves of his mother and his teacher - Said Mir Kulol, are situated not far from his grave.
The Mausoleum of Saint Bakhouddin Naqshbandi is considered as the Central Asian Mekka. Believers from different muslim countries come here to ask for the fulfilment of wishes and healing.
The complex also includes the museum, which keeps the true information about Sufi and Sufism: Sufi wearing, books and other expositions.
(Maner)
Twenty-five kilometers west from Patna on the Danapur-Daltonganj road lies the sleepy town of Maner, or Maner Sharif, perhaps the most significant medieval site in Bihar after Biharsharif. Maner was a bridgehead for the sultans of Delhi, as they pushed their frontiers eastwards towards Bihar and Bengal in the early 13th century; and with their armies came scholars and preachers who, having left Delhi for one reason or another, settled in Maner, when they did not drift further east towards Darbhanga, Lakhnauti, Sonargaon, or Rajshahi. In later medieval history, and especially under the Mughal empire, Maner was replaced by Azimabad (or, Patna City) as the political center of Bihar, where resided the imperial governors and faujdars. Still later, Bankipore would replace Azimabad as the political hub of Bihar under the East India Company’s rule. But despite these changes, Maner’s position as among the chief spiritual centers of Bihar has not suffered in the last eight centuries, and to this day the leading khanqahs of Patna defer in matters of ritual and doctrinal authority to the khanqah of Maner, which is one of two main centers of the Kubrawiya-Firdausiya sect in India, the other being Biharsharif.
The principal shrine at Maner, popularly known as Bari Dargah, has the humble open grave of Shaikh Yahya Maneri (d. 1291), the founder of the Firdausiya sect in India, and the father of Makhdum-ul-Mulk, Shaikh Sharfuddin Yahya Maneri, the celebrated author of the Makhtubaat-e-Sadi, whose grave is in Biharsharif. Bari Dargah stands within a walled garden on top of a mound that according to some archaeologists conceals an old Buddhist site. Bari Dargah also has a small mosque that dates from the late-thirteenth century, a pillared court built in the fourteenth century, and the graves of Shaikh Maneri’s disciples and descendants.
Some two hundred meters north from this shrine is the imposing and well preserved mausoleum of a later Firdausiya shaikh, Shah Daulat, built in 1616 by his disciple Ibrahim Khan, the Mughal governor of Bihar under Jahangir. Shah Daulat’s mazaar, which is popularly known as Choti Dargah, is built in the high Mughal style using Chunar sandstone, and it is perhaps the finest medieval monument of Bihar with its elegance of conception, size and remarkable stone ornamentation. The two-storied Choti Dargah, with its one central dome and four cupolas on the four corners stands on a raised pediment, within a large walled courtyard and garden after the classical charbagh style. The formal gateway on the north of the mausoleum and the three-bay mosque on the west were added some years later by Jahangir himself. To the south of the courtyard is a vast water tank, or baoli, with ghats, stone embankments, and chatris.
The shrines of Maner, which lie outside the town and are surrounded by lush farms, are still an important pilgrimage, where once Babur and Jahangir came for ziyarat.
The Naqshbandi is a major Sunni spiritual order of Sufism. It got its name from Baha-ud-Din Naqshband Bukhari and traces its spiritual lineage to the Islamic prophet Muhammad, through Abu Bakr, the first Caliph and Muhammad's companion. Some Naqshbandi masters trace their lineage through Ali, his son-in-law and successor, in keeping with most other Sufis.
In Sufism, as in any serious Islamic discipline such as jurisprudence (fiqh), Quranic recital (tajwid), and hadith, a disciple must have a master or sheikh from whom to take the knowledge, one who has himself taken it from a master, and so on, in a continuous chain of masters back to Muhammad
The Memorial Complex of Khoja Bakhouddin Naqshbandi is one of the most important Muslim shrines. Every self-respecting Muslim knows and reveres this name. The great theologian of the XIV century, founder of the Sufi Order "Naqshbandia" was buried 12 km from Bukhara in his native village of Kasri Orifon. Some time ago there was the pagan temple of the site of current tomb of Naqshbandi.
Naqshbandi was the spiritual teacher of Amir Temur and made hajj to Mekka 32 times. He appealed people to be modest and rejected the luxury. His philosophy was based on the principle: "Dil ba joru, dast ba kor" ("The heart - with the God, hands at work").
The main building of the complex is the khanqah. Before the frontal of the mosque there is the minaret and small madrassah. To the west from dahma, in separate courtyard there is the large necropolis, where Naqshbandi is buried. Graves of his mother and his teacher - Said Mir Kulol, are situated not far from his grave.
The Mausoleum of Saint Bakhouddin Naqshbandi is considered as the Central Asian Mekka. Believers from different muslim countries come here to ask for the fulfilment of wishes and healing.
The complex also includes the museum, which keeps the true information about Sufi and Sufism: Sufi wearing, books and other expositions.
La médersa Cher-Dor (ce qui signifie «qui porte des lions»).
La médersa a été construite en 1619-1635/1636 sur ordre du hakim de Samarcande, Yalangtouch Bahadour (vizir de Kouli Khan), par l'architecte Abdoullah Djabbar. Sa décoration est l'œuvre du maître Mouhammad Abbas.
Elle est édifiée sur le côté est de la place à l'emplacement d'un khanqah du XVe siècle dont les matériaux servent à sa construction.
La médersa Cher-Dor est construite dans la tradition médiévale d'Asie centrale. Elle est de forme rectangulaire sur une surface de 70 × 57 mètres. La façade principale est divisée par un portail imposant (pishtak) avec un arc en iwan. Il atteint 31,5 mètres de hauteur. Les angles de la façade sont flanqués de minarets d'une hauteur de 31 mètres, couronnés par des corniches en forme de stalactites (muqarnas). De chaque côté du portail, on remarque deux coupoles en bulbe cannelé qui coiffent chacune les salles d'études.
The Cher-Dor Madrasah (meaning ‘the one that bears lions’).
The madrasah was built between 1619 and 1635/1636 on the orders of the Hakim of Samarkand, Yalangtouch Bahadour (Vizier of Kul Khan), by the architect Abdoullah Djabbar. Its decoration is the work of the master Mouhammad Abbas.
It is built on the east side of the square on the site of a 15th-century khanqah, whose materials were used in its construction.
The Cher-Dor madrasa was built in the medieval Central Asian tradition. It is rectangular in shape, measuring 70 × 57 metres. The main façade is divided by an imposing portal (pishtak) with an iwan arch. It is 31.5 metres high. The corners of the façade are flanked by 31-metre-high minarets, crowned with stalactite-shaped cornices (muqarnas). On either side of the portal are two fluted bulbous domes, each covering the study rooms.
The Naqshbandi is a major Sunni spiritual order of Sufism. It got its name from Baha-ud-Din Naqshband Bukhari and traces its spiritual lineage to the Islamic prophet Muhammad, through Abu Bakr, the first Caliph and Muhammad's companion. Some Naqshbandi masters trace their lineage through Ali, his son-in-law and successor, in keeping with most other Sufis.
In Sufism, as in any serious Islamic discipline such as jurisprudence (fiqh), Quranic recital (tajwid), and hadith, a disciple must have a master or sheikh from whom to take the knowledge, one who has himself taken it from a master, and so on, in a continuous chain of masters back to Muhammad
The Memorial Complex of Khoja Bakhouddin Naqshbandi is one of the most important Muslim shrines. Every self-respecting Muslim knows and reveres this name. The great theologian of the XIV century, founder of the Sufi Order "Naqshbandia" was buried 12 km from Bukhara in his native village of Kasri Orifon. Some time ago there was the pagan temple of the site of current tomb of Naqshbandi.
Naqshbandi was the spiritual teacher of Amir Temur and made hajj to Mekka 32 times. He appealed people to be modest and rejected the luxury. His philosophy was based on the principle: "Dil ba joru, dast ba kor" ("The heart - with the God, hands at work").
The main building of the complex is the khanqah. Before the frontal of the mosque there is the minaret and small madrassah. To the west from dahma, in separate courtyard there is the large necropolis, where Naqshbandi is buried. Graves of his mother and his teacher - Said Mir Kulol, are situated not far from his grave.
The Mausoleum of Saint Bakhouddin Naqshbandi is considered as the Central Asian Mekka. Believers from different muslim countries come here to ask for the fulfilment of wishes and healing.
The complex also includes the museum, which keeps the true information about Sufi and Sufism: Sufi wearing, books and other expositions.
The Naqshbandi is a major Sunni spiritual order of Sufism. It got its name from Baha-ud-Din Naqshband Bukhari and traces its spiritual lineage to the Islamic prophet Muhammad, through Abu Bakr, the first Caliph and Muhammad's companion. Some Naqshbandi masters trace their lineage through Ali, his son-in-law and successor, in keeping with most other Sufis.
In Sufism, as in any serious Islamic discipline such as jurisprudence (fiqh), Quranic recital (tajwid), and hadith, a disciple must have a master or sheikh from whom to take the knowledge, one who has himself taken it from a master, and so on, in a continuous chain of masters back to Muhammad
The Memorial Complex of Khoja Bakhouddin Naqshbandi is one of the most important Muslim shrines. Every self-respecting Muslim knows and reveres this name. The great theologian of the XIV century, founder of the Sufi Order "Naqshbandia" was buried 12 km from Bukhara in his native village of Kasri Orifon. Some time ago there was the pagan temple of the site of current tomb of Naqshbandi.
Naqshbandi was the spiritual teacher of Amir Temur and made hajj to Mekka 32 times. He appealed people to be modest and rejected the luxury. His philosophy was based on the principle: "Dil ba joru, dast ba kor" ("The heart - with the God, hands at work").
The main building of the complex is the khanqah. Before the frontal of the mosque there is the minaret and small madrassah. To the west from dahma, in separate courtyard there is the large necropolis, where Naqshbandi is buried. Graves of his mother and his teacher - Said Mir Kulol, are situated not far from his grave.
The Mausoleum of Saint Bakhouddin Naqshbandi is considered as the Central Asian Mekka. Believers from different muslim countries come here to ask for the fulfilment of wishes and healing.
The complex also includes the museum, which keeps the true information about Sufi and Sufism: Sufi wearing, books and other expositions.
Khanqah-e-Mualla Noorbakshia Khaplu Bala is a religious monument and largest Khanqah built by mud and wood It is located in Khaplu and was built by Noorbakhshi Sufi mystic Mir Mukhtar Akhyar.
This tomb is one of the major monuments of Cairo and one of the three outstanding structures of the Northern Cemetery. The impetus for the development of the Northern Cemetery was initiated by the desire of Sultan Barquq, the first of the Circassian or Burgi Mamluks (1382-99), to be buried in the desert next to the tombs of venerated Sufi shaykhs, and not in his state monument in Bayn al-Qasrayn. The complex built for him by his son Faraj, at the foot of the Muqattam range, was in reality the first attempt to urbanize the desert. Originally, the complex was planned as the center of a large residential area that was to include, in addition to the main funerary endowment with its kitchens and living units, subsidiary establishments such as baths, bakeries, grain mills, rooms for travelers, alleys, and a marketplace. The complex of Sultan Faraj was built between 1398 and 1411.
The khanqah is unique in its inclusion of twin minarets, twin carved masonry domes covering the two burial chambers, and twin sabil-kuttabs, all organized in bilaterally symmetrical fashion. However, the plan, which comprises a hypostyle scheme deploying arcades on piers and an open central courtyard with adjoining arcades, is that of a congregational mosque. Unlike madrasas, which adopted the extroverted four-iwan plan with the students' cells looking onto the streets and which expanded their role to include Friday prayers, khanqah architecture generally adopted an introverted scheme to ensure the necessary seclusion for the Sufis. However, many of the living units of the khanqah of Faraj have their windows facing outward toward the desert and structures of the dead, which would serve as objects for contemplation.
At the main entrance, visitors can orient themselves with a sign showing the plan of the building, put up by the Egyptian Antiquities Organization as part of their restoration efforts. From the vestibule into the corridor that leads to the courtyard, one steps over an ancient pharaonic slab. The shafts that pierce the ceiling of the long corridor offer both illumination and air circulation. The cooler evening air would force out the warm air and create, by convection, a natural cooling system. From the courtyard, stairs in the northwest corner lead to the upper floors - a complex of rooms, passageways, and cubicles that one both passes on the way up and looks down upon from the roof. In these deserted chambers the dervishes once studied, chanted, and slept. On the second floor, one can sit in the porch of the kuttab over the front entrance. One can climb both minarets, from which there is a splendid view not only of the necropolis but of the surrounding areas. To the north is Heliopolis; to the west, the modern city of Cairo behind the medieval nucleus of al-Qahira; and to the south, the complexes of Barsbay, Qaytbay, and the Citadel.
The two chevron-carved stone domes are the earliest and largest in Cairo. Instead of being simply stepped, their exterior transitional zones have undulating stone moldings. This decorative feature, which was introduced for the first time at the transitional zone between the square base and the octagonal shaft of the minaret of Bashtak (1336), makes its first appearance here on the base of a dome. Like the circular second story of the minaret of Assanbugha, which also has undulating moldings between its triangular base and hexagonal first story, the circular second story of the minarets of Faraj is carved with an interlacing design. The circular second story of the minarets is set directly above the square first story without the standard transitional octagonal shaft.
To the north of Barquq's mausoleum is the tomb of his father Anas, whom he had brought from Circassia and given a position. The building was joined to the mausoleum by an arcade, now in ruins.
Faraj was described by the fifteenth-century historian al-Maqrizi as "the most tragic king of Egypt." Faraj took the throne at the age of ten, and was twenty-three when he was deposed and killed in Damascus. His reign was one of continual strife among the amirs and as such was also a history of their rivalries.
Built by a son of Sultan Barquq, whose great madrassa and mausoleum stand on Bein Al Qasreen, this tomb complex was completed in 1411 because Barquq wished to be buried near some particular illustrious Sufi sheikhs. The khanqah (Sufi monastery) is a fortress-like building with high, sheer facades and twin minarets and domes, the largest stone domes in Cairo. Inside, the ceilings are painted in mesmerising red-and-black geometric patterns.
There are quite a few Sufi Congregations/Orders in Bangladesh led by Pirs (Leader/Spiritual Guru). Each year they hold “Urs”; Urs of the beloveds of Allah is an Islamic function, which is generally organized by the Pir of that order to commemorate the death anniversary of a Wali (friend). To a Wali, death is the culmination of a lifelong yearning to meet Allah and His Prophet (S.A.W.). Such events are held with much gaiety and fervor.
This Darbar or Khanqah (meeting place, court, assembly) of the Kutubaghi order is located near Farmgate in Dhaka illuminated during an event of ‘urs’!
Read more about Sufism
A ribat (From the Arabic رباط ribāʈ, hospice, hostel.) is an Arabic term for a small fortification as built along a frontier during the first years of the Muslim conquest of North Africa to house military volunteers, called the murabitun. These fortifications later served to protect commercial routes, and as centers for isolated Muslim communities.
In time, ribats became hostels for voyagers on major trade routes (Caravanserai) and refuges for mystics. In this last sense, the ribat tradition was perhaps one of the early sources of the Sufi mystic brotherhoods, and a type of the later zaouia or Sufi lodge, which spread into North Africa and from there across the Sahara to West Africa. Here the homes of marabouts (religious teachers, usually Sufi) are termed ribats. Such places of spiritual reteat were termed Khanqah in Persian. It's soaring structure that combined the purposes of a minaret and a watch tower
The Tomb of Saadi is a tomb and mausoleum dedicated to the Persian poet Saadi in the Iranian city of Shiraz. Saadi was buried at the end of his life at a Khanqah at the current location. In the 13th century a tomb built for Saadi by Shams al-Din Juvayni, the vizir of Abaqa Khan.
A classic shot of the Sheikh Zayed Mosque with the reflecting pool. A waited a long time to get this shot where a single person is walking in between the pillars but even then didn't get the placement quite right.
One of the oldest mosques in Srinagar, destroyed by fire and rebuilt several times. See en.wikipedia.org/wiki/Khanqah-e-Moula for more details.
Fatehpur Sikri itself was founded as the capital of the Mughal Empire in 1571 by Emperor Akbar, serving this role from 1571 to 1585, when Akbar abandoned it due to a campaign in Punjab and was later completely abandoned in 1610. The name of the city is derived from the village called Sikri which previously occupied the location. An Archaeological Survey of India (ASI) excavation from 1999 to 2000 indicated that there was housing, temples and commercial centres here before Akbar built his capital. The region was settled by Sungas following their expansion. It was controlled by Sikarwar Rajputs from the 7th to 16th century CE until the Battle of Khanwa (1527). The khanqah of Sheikh Salim Chishti existed earlier at this place. Akbar's son Jahangir was born in the village of Sikri to his favourite wife Mariam-uz-Zamani in 1569 and in that year Akbar began construction of a religious compound to commemorate the Sheikh who had predicted the birth. After Jahangir's second birthday, he began the construction of a walled city and imperial palace here. The city came to be known as Fatehpur Sikri, the "City of Victory", after Akbar's victorious Gujarat campaign in 1573. After occupying Agra in 1803, the East India Company established an administrative centre here and it remained so until 1850. In 1815, the Marquess of Hastings ordered the repair of monuments at Sikri.
Fatehpur Sikri was awarded the status of UNESCO World Heritage Site in 1986
Fatehpur Sikri itself was founded as the capital of the Mughal Empire in 1571 by Emperor Akbar, serving this role from 1571 to 1585, when Akbar abandoned it due to a campaign in Punjab and was later completely abandoned in 1610. The name of the city is derived from the village called Sikri which previously occupied the location. An Archaeological Survey of India (ASI) excavation from 1999 to 2000 indicated that there was housing, temples and commercial centres here before Akbar built his capital. The region was settled by Sungas following their expansion. It was controlled by Sikarwar Rajputs from the 7th to 16th century CE until the Battle of Khanwa (1527). The khanqah of Sheikh Salim Chishti existed earlier at this place. Akbar's son Jahangir was born in the village of Sikri to his favourite wife Mariam-uz-Zamani in 1569 and in that year Akbar began construction of a religious compound to commemorate the Sheikh who had predicted the birth. After Jahangir's second birthday, he began the construction of a walled city and imperial palace here. The city came to be known as Fatehpur Sikri, the "City of Victory", after Akbar's victorious Gujarat campaign in 1573. After occupying Agra in 1803, the East India Company established an administrative centre here and it remained so until 1850. In 1815, the Marquess of Hastings ordered the repair of monuments at Sikri.
Fatehpur Sikri was awarded the status of UNESCO World Heritage Site in 1986
The amirs Salar and Sangar were great friends who built a joint mausoleum during the Bahri Mamluk rule of Sultan Baybars; the complex comprises two mausoleums, a khanqah, and a madrasa.
Patron: Sangar ibn Abdullah Alam al-Din Abu Sa'id al-Gawli 1255-1345, a powerful amir during the reign of Nasir al-Din Muhammad. He was Governor (na'ib) of Gaza (1311–20), Karak (1309–11), Hama (1342), & Superintendent of the hospital (maristan) in Cairo (1342–45).
Sayf al-Din Salar al-Mansuri c.1260s-1310, was the ustadar (mjordomo, 1296-1299), under sultan Lajin (r. 1296–1299) and viceroy (na'ib al-saltana, 1299-1310) of sultan al-Nasir Muhammad during his 2nd reign (r.1299–1310). He was the long-time friend of Sangar for whom the adjoining mausoleum in the complex was built.
Rukn al-Din Baybars (al-Malik al-Ẓāhir Rukn al-Dīn Baybars al-Bunduqdārī; nickname, Abu al-Futuh, Father of Conquest) 1223-1277, Bahri Mamluk sultan of Egypt & Syria (r.1260–1277).
Husam al-Din Lajin (al-Malik al-Mansour Hossam al-Din Lachin al-Mansuri) d.1299, Bahri Mamluk sultan of Egypt & Syria (r.1296–1299).
Nasir al-Din Muhammad (al-Malik al-Nasir Nasir al-Din Muhammad ibn Qalawun or al-Nasir Muhammad or Abu al-Ma'ali, al-Nasir Muhammad, Abu al-Ma'ali, or Ibn Qalawun) 1285-1341, Bahri Mamluk sultan of Egypt & Syria (r.1293–1294, 1299-1309 & 1310-1341)
Islamic Monument #221
Patron, Qalawun Complex: Sayf al-Din Qalawun (al-Malik al-Mansour Sayf al-Din Qala'un (duck) al-Alfi al-Salihili al-Najmi al-Ala'i) c.1222-1290, a Tater or Mongol from the lower Volta, Bahri Mamluk sultan of Egypt & Syria (r.1279–1290).
Construction & Artisan Supervisor: 'Alam al-Din Sanjar al-Shuja'i al-Mansuri, an amir of Qalawun.
Islamic Monument #43
Patron, Barquq Complex: Sultan Barquq (al-Malik al-Zahir Sayf al-Din Barquq (plumb)) 1336-1399, Burji (Circassian) Mamluk Sultan of Egypt (r. 1382-1389 & 1390-1399).
Construction Supervisor: Jarkas al-Khalili, master of Barquq's horse & founder of Khan al-Khalili
Master Builder: Ahmad ibn al-Tuluni, court surveyor & Chief of Builders (kabir al-sunna').
Islamic Monument #187
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".
The amirs Salar and Sangar were great friends who built a joint mausoleum during the Bahri Mamluk rule of Sultan Baybars; the complex comprises two mausoleums, a khanqah, and a madrasa.
Patron: Sangar ibn Abdullah Alam al-Din Abu Sa'id al-Gawli 1255-1345, a powerful amir during the reign of Nasir al-Din Muhammad. He was Governor (na'ib) of Gaza (1311–20), Karak (1309–11), Hama (1342), & Superintendent of the hospital (maristan) in Cairo (1342–45).
Sayf al-Din Salar al-Mansuri c.1260s-1310, was the ustadar (mjordomo, 1296-1299), under sultan Lajin (r. 1296–1299) and viceroy (na'ib al-saltana, 1299-1310) of sultan al-Nasir Muhammad during his 2nd reign (r.1299–1310). He was the long-time friend of Sangar for whom the adjoining mausoleum in the complex was built.
Rukn al-Din Baybars (al-Malik al-Ẓāhir Rukn al-Dīn Baybars al-Bunduqdārī; nickname, Abu al-Futuh, Father of Conquest) 1223-1277, Bahri Mamluk sultan of Egypt & Syria (r.1260–1277).
Husam al-Din Lajin (al-Malik al-Mansour Hossam al-Din Lachin al-Mansuri) d.1299, Bahri Mamluk sultan of Egypt & Syria (r.1296–1299).
Nasir al-Din Muhammad (al-Malik al-Nasir Nasir al-Din Muhammad ibn Qalawun or al-Nasir Muhammad or Abu al-Ma'ali, al-Nasir Muhammad, Abu al-Ma'ali, or Ibn Qalawun) 1285-1341, Bahri Mamluk sultan of Egypt & Syria (r.1293–1294, 1299-1309 & 1310-1341)
Islamic Monument #221