en.wikipedia.org/wiki/Lal_Shahbaz_Qalandar

 

Hazrat Lal Shahbaz Qalandar (1177–1274) (Sindhi: لال شھباز قلندر), a Persian (Tajik) Sufi saint, philosopher, poet, and qalandar. Born Syed Usman Shah Marwandi,[1] he belonged to the Suhrawardiyya order of Sufis. He preached religious tolerance among Muslims and Hindus. Thousands of pilgrims visit his shrine every year, especially at the occasion of his Urs.

  

Life

Shahbaz Qalandar (Shaikh Usman Marwandi) was born in Marwand, Afghanistan[2] to a dervish, Syed Ibrahim Kabiruddin[3] whose ancestors migrated from Baghdad and settled down in Mashhad, a center of learning and civilization, before migrating again to Marwand.

A contemporary of Baha-ud-din Zakariya, Fariduddin Ganjshakar, Syed Jalaluddin Bukhari Surkh-posh of Uchch, Shams Tabrizi and Rumi, he travelled around the Muslim world settled in Sehwan (Sindh, Pakistan) and was buried there.[4]

His dedication to the knowledge of various religious disciplines enabled him to eventually become a profound scholar. During his lifetime, he witnessed the Ghaznavid and Ghurids rules in South Asia.[5] He became fluent in many languages including Persian, Turkish, Arabic, Sindhi and Sanskrit. His mysticism attracted people from all religions. He was called Lal (red) after his usual red attire, Shahbaz due to his noble and divine spirit, and Qalandar for his Sufi affilitation. Hindus regarded him as the incarnation of Bhrithari. Lal Shahbaz lived a celibate life.

Evidence shows that Shahbaz Qalander was in Sindh before 1196, when he met Pir Haji Ismail Panhwar of Paat; it is believed he entered Sehwan in 1251. Shahbaz Qalander established his Khanqah in Sehwan and started teaching in Fuqhai Islam Madarrsah; during this period he wrote his treatises Mizna-e-Sart, Kism-e-Doyum, Aqd and Zubdah.

  

In poetry and prose

A qawwal sung by Abida Parveen and many others, "Lal Meri Pat Rakhiyo ..." is in honour of Shahbaz Qalandar, as is one sung in various versions by Nusrat Fateh Ali Khan and the Sabri Brothers, "Mast Qalandar".

This famous mystic often quoted the teachings of Maulana Jalal ad-Din Rumi. A book detailing his life is called "Solomon's Ring" by Gul Hasan.

Bu Ali Shah Qalandar's famous Persian verses showing his love and honour for Hazrat Ali are engraved on his shrine:

“Haiderium Qalandram Mastam

Banda e Murtaza Ali Hastam

Peshwa e tamam Rindanam

Ke Sag e Koo e Sher e Yazdanam!”

 

Translation:

I am Haideri (relating to Haider, a second name for Ali ibn Abi Talib), Qalandar and Mast (intoxicated)

I am a servant of Ali Murtaza

I am leader of all saints

Because I am a dog of the lane of "Allah's Lion" (referring to Ali Murtaza)

 

Legends and Stories

On his way from Baluchistan to Sindh, he also stayed in present day Karachi's Manghopir area for muraqba (meditation), and it is said that Manghopir's natural warm fountain is a miracle of Lal Shahbaz Qalandar. That warm fountain started to flow from beneath the hill, on which Lal Shahbaz sat for muraqba (meditation). After passing hundreds of years, that warm fountain is still flowing continuously and is said to have miraculous healing power especially for asthma patients.

In Multan, Lal Shahbaz met Bahauddin Zachariah Multani of the Suhurwardiya order, Baba Farid Ganjshakar of Chishtiya order, and Makhdoom Jahanian Surkh Bukhari. The attachment was so cordial and spiritual that their friendship became legendary. They were known as Chahar Yar (Persian = four friends). According to some historians, the four friends visited various parts of Sindh and Punjab, in present day Pakistan.

Many saints of Sindh, including Shah Abdul Latif Bhitai, Makhdoom Bilawal and Sachal Sarmast, were devout followers of Lal Shahbaz Qalandar.

It is also believed that he turned into a falcon to pick up his friend Fariduddin Ganjshakar from the gallows. The legend goes that the incumbent fakirs in Sehwan sent him a bowl of milk filled to the brim, indicating that there was no room for anything more. But surprisingly, he returned the bowl with a beautiful flower floating on the top. This legend spread far and wide by the time of his death in 1274, after living a good span of 97 years.

 

Shrine

The shrine around his tomb, built in 1356, gives a dazzling look with its Sindhi kashi tiles, mirror work and one gold-plated door - donated by the late Shah of Iran, and installed by the late Prime Minister Zulfikar Ali Bhutto.[2] The inner sanctum is about 100 yards square with the silver canopied grave in the middle. On one side of the marble floor is a row of about 12-inch-high (300 mm) folding wooden stands on which are set copies of Quran for devotees to read. On the other side, beside a bundle of burning agarbattis (joss sticks), are rows of diyas (small oil lamps) lighted by devotees.

 

Urs

His annual Urs (death anniversary celebration) is held on the 18 Sha'aban - the eighth month of the Muslim lunar calendar. Thousands of devotees flock to the tomb while every Thursday their number stands multiplied especially at the time of his ‘Urs’ being a carnival as well a religious festival and celebrated every year. Sehwan springs to life and becomes the focal point of more than half a million pilgrims from all over Pakistan. On each morning of the three day feast, the narrow lanes of Sewhan are packed to capacity as thousands and thousands of pilgrims, fakirs and devotees make their way to the shrine to commune with the saint, offer their tributes and make a wish. Most of the people present garlands and a green chadar (a cloth used to cover a tomb) with Qur’anic inscriptions in silver or gold threads. Humming of verses, singing and dancing in praise of the saint continues till late at night. A devotional dance known as ‘dhamal’, being a frenzied and ecstatic swirl of the head and body, is a special ritual that is performed at the rhythmic beat of the [dhol] (a big barrel-shaped drum), some of them being of giant size and placed in the courtyard of the shrine. Bells, gongs, cymbals and horns make a thunderous din, and the dervishes, clad in long robes, beads, bracelets and colored head-bands whirl faster and faster in a hypnotic trance, until with a final deafening scream they run wildly through the doors of the shrine to the courtyard beyond.

    

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)

 

Comme la madrasa du même nom qui lui fait face de l'autre côté du bassin, le Khanqah Nadir Divan-Begui (1620) fut également construit par Nadir Divan-Begui. Il comprend une mosquée cruciforme entourée de cellules, ou chambres, sur deux étages où logeaient les derviches pèlerins. Boutiques d'artisanat et de tapis désormais.

 

Le bassin Liabi-Khaouzest agréablement ombragé de muriers centenaires. L'un deux, planté en 1477, selon la plaque qu’on lui a apposée, bien que mort est devenu un symbole de l'endroit. C'est une des curiosités qu'on vient voir et photographier (ou faire ses selfies) avec la statue du roué Nasreddin Hodja, les (fausses) cigognes et dromadaires. Si la place est désormais très fréquentée par les touristes, les boukhariotes ne dédaignent pas d'y venir prendre le thé, profiter de la fraicheur, jouer aux dominos... ou tout simplement "buller" : un art de vivre en Asie Centrale ou l'on prend le temps de "regarder passer le temps".

Patron: 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

Sadirvan - (Turkish: şadırvan) is a type of fountain that is usually built in the yard or entrance in front of mosques, caravanserais, khanqahs and madrasahs, with the main purpose of providing water for drinking or ritual ablutions to several people at the same time, but also as decorative visual or sound element.

Sadirvan is Persian in origin, and is a typical element of Ottoman architecture.

 

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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

The man is wearing a kashmirian version of Karakul cap.

 

According to Wikipedia, “aKarakul (or Qaraqul) hat (also known as a Jinnah Cap in Pakistan for its frequent use by the country's founder (Mohammad Ali Jinnah) is a hat made from the fur of the Qaraqul breed of the sheep, often from the fur of aborted lamb fetuses.

 

The triangular hat is part of the costume of the native people of Kabul which has been worn by generations dating back in Afghanistan. The fur from which it is made is referred to as Astrakhan, broadtail, qaraqulcha, or Persian lamb. Qaraqul means Black fur in Turkic; similar types of hats are common among Turkic peoples.

 

The hat is peaked, and folds flat when taken off of the wearer's head.

The qaraqul hat is typically worn by men in Central and South Asia.

 

INDIA. Jammu and Kashmir. Srinagar. Khanqah E Shah e Hamdan mosque. 2014

Shaik-ul Islam Rukn-i-Alam was the grandson of Hazrat Bahaul Huq Zakriya, the great Suharwardy teacher. He was the son and successor of Sadruddin Muhammad Arif. He was born in the year 649/1251 and was brought up under the direct supervision of the great spiritual leader of the time - his grandfather. In his childhood he was lovingly called Shah Jalula. In 1309 he succeeded to the Suharwardy Silsila and was appointed as Shaikh ul Islam by Ala-uddin Khilji – a position which he maintained throughout the Khilji Dynasty as well as the Tughlaq period. He enjoyed a very privileged position in the imperial circles and had very cordial and friendly relation with his contemporary saints and scholars and officers of the court. Beside the khanqah which he inherited, he also established a madrassa called Madrassa-i-Bahaiya. Shaikh Rukn-i-Alam died at the age of 86 in the year 735/1335 and, according to his own desire, was buried in the mausoleum of his grandfather. But later on his coffin was transferred to the present site, where, according to a popular belief, this beautiful building had already been built by Ghiyasuddin Tughlaq during his governorship of Depalpur. It was gifted by Firuz Shah Tughlaq to the successors of the saint for latter’s burial. Dr. Ahmad Nabi Khan (p.217) however, does not agree with this popular assertion. On the contrary he believes that the tomb was constructed by the Saint himself but when he died, the construction work was not yet complete. According to the tenants of Islam he was buried in the tomb of his grandfather temporarily and later on, when the building was ready; his coffin was exhumed and brought to its present place as permitted in Islam. The exact date of construction of this colossal and most original building has not been recorded. But, it is certain that the building was completed a little after the death of the saint in 735/1334-35 and that should be considered the date of its construction. It might have taken 10 to 15 years to complete a building of such a colossal scale

Patron: al-Ashraf Sayf al-Din Barsbay c.1369-1438, Burji (Circassian) Mamluk, Sultan of Egypt (r.1422-1438).

 

Islamic Monument #121

 

Pulpit (minbar al-Ghamri)

Patron: Ibn al-Radadi, a merchant & scholar.

Artisan: Ahmad ibn 'Isa al-Dimyati al-Qahiri.

 

History: originally belonged to the Mosque of al-Ghamri 1451 in the Bab al-Shari'a area of Cairo. It was moved here when al-Ghamri's mosque was demolished in 1884.

 

Artistry: it is made of wood, inlaid with ivory across a surface decorated with complex, slightly curved, geometric star patterns.

Nasr Eddin Hodja, parfois orthographié Nasreddin ou Nasreddine (en turc ottoman : نصر الدين خواجه, en arabe : نصرالدین جحا, en persan : خواجه نصرالدین), est un personnage mythique de la culture musulmane, philosophe d'origine turque. Si l'existence historique d'un Nasr Eddin Hodja est incertaine, la tradition lui attribue des données biographiques précises. Il serait né en 1208 à Sivrihisar (dans le village d'Hortu) et mort en 1284 à Akşehir.

 

Ouléma ingénu et faux-naïf prodiguant des enseignements tantôt absurdes tantôt ingénieux, sa renommée va des Balkans à la Mongolie. Ses aventures sont célébrées dans des dizaines de langues, à commencer par le turc, et d'autres, comme le serbo-croate, le persan, l'arabe, le grec, le russe.

 

This mosque was part of a complex called the Muzaffariya which included a tomb, cistern, library and khanqah; an earthquake destroyed all but these remnants in 1776. It's name derives from the extensive use of cobalt blue coloured tiles.

 

Patron: Jahānšāh (Muzaffar al-Din Jahan Shah ibn Yusuf) 1397-1467, a Sultan (r.1438-67) of the Qarā Qoyunlu dynasty, an Oghuz Turkic tribal confederacy (1351-1469).

The waqf establishing an endowment for the complex is in the name of Ḵātun Jān Begom (d.1469), a wife of Jahānšāh.

 

after a recent fire

en.wikipedia.org/wiki/Lal_Shahbaz_Qalandar

 

Hazrat Lal Shahbaz Qalandar (1177–1274) (Sindhi: لال شھباز قلندر), a Persian (Tajik) Sufi saint, philosopher, poet, and qalandar. Born Syed Usman Shah Marwandi,[1] he belonged to the Suhrawardiyya order of Sufis. He preached religious tolerance among Muslims and Hindus. Thousands of pilgrims visit his shrine every year, especially at the occasion of his Urs.

  

Life

Shahbaz Qalandar (Shaikh Usman Marwandi) was born in Marwand, Afghanistan[2] to a dervish, Syed Ibrahim Kabiruddin[3] whose ancestors migrated from Baghdad and settled down in Mashhad, a center of learning and civilization, before migrating again to Marwand.

A contemporary of Baha-ud-din Zakariya, Fariduddin Ganjshakar, Syed Jalaluddin Bukhari Surkh-posh of Uchch, Shams Tabrizi and Rumi, he travelled around the Muslim world settled in Sehwan (Sindh, Pakistan) and was buried there.[4]

His dedication to the knowledge of various religious disciplines enabled him to eventually become a profound scholar. During his lifetime, he witnessed the Ghaznavid and Ghurids rules in South Asia.[5] He became fluent in many languages including Persian, Turkish, Arabic, Sindhi and Sanskrit. His mysticism attracted people from all religions. He was called Lal (red) after his usual red attire, Shahbaz due to his noble and divine spirit, and Qalandar for his Sufi affilitation. Hindus regarded him as the incarnation of Bhrithari. Lal Shahbaz lived a celibate life.

Evidence shows that Shahbaz Qalander was in Sindh before 1196, when he met Pir Haji Ismail Panhwar of Paat; it is believed he entered Sehwan in 1251. Shahbaz Qalander established his Khanqah in Sehwan and started teaching in Fuqhai Islam Madarrsah; during this period he wrote his treatises Mizna-e-Sart, Kism-e-Doyum, Aqd and Zubdah.

  

In poetry and prose

A qawwal sung by Abida Parveen and many others, "Lal Meri Pat Rakhiyo ..." is in honour of Shahbaz Qalandar, as is one sung in various versions by Nusrat Fateh Ali Khan and the Sabri Brothers, "Mast Qalandar".

This famous mystic often quoted the teachings of Maulana Jalal ad-Din Rumi. A book detailing his life is called "Solomon's Ring" by Gul Hasan.

Bu Ali Shah Qalandar's famous Persian verses showing his love and honour for Hazrat Ali are engraved on his shrine:

“Haiderium Qalandram Mastam

Banda e Murtaza Ali Hastam

Peshwa e tamam Rindanam

Ke Sag e Koo e Sher e Yazdanam!”

 

Translation:

I am Haideri (relating to Haider, a second name for Ali ibn Abi Talib), Qalandar and Mast (intoxicated)

I am a servant of Ali Murtaza

I am leader of all saints

Because I am a dog of the lane of "Allah's Lion" (referring to Ali Murtaza)

 

Legends and Stories

On his way from Baluchistan to Sindh, he also stayed in present day Karachi's Manghopir area for muraqba (meditation), and it is said that Manghopir's natural warm fountain is a miracle of Lal Shahbaz Qalandar. That warm fountain started to flow from beneath the hill, on which Lal Shahbaz sat for muraqba (meditation). After passing hundreds of years, that warm fountain is still flowing continuously and is said to have miraculous healing power especially for asthma patients.

In Multan, Lal Shahbaz met Bahauddin Zachariah Multani of the Suhurwardiya order, Baba Farid Ganjshakar of Chishtiya order, and Makhdoom Jahanian Surkh Bukhari. The attachment was so cordial and spiritual that their friendship became legendary. They were known as Chahar Yar (Persian = four friends). According to some historians, the four friends visited various parts of Sindh and Punjab, in present day Pakistan.

Many saints of Sindh, including Shah Abdul Latif Bhitai, Makhdoom Bilawal and Sachal Sarmast, were devout followers of Lal Shahbaz Qalandar.

It is also believed that he turned into a falcon to pick up his friend Fariduddin Ganjshakar from the gallows. The legend goes that the incumbent fakirs in Sehwan sent him a bowl of milk filled to the brim, indicating that there was no room for anything more. But surprisingly, he returned the bowl with a beautiful flower floating on the top. This legend spread far and wide by the time of his death in 1274, after living a good span of 97 years.

 

Shrine

The shrine around his tomb, built in 1356, gives a dazzling look with its Sindhi kashi tiles, mirror work and one gold-plated door - donated by the late Shah of Iran, and installed by the late Prime Minister Zulfikar Ali Bhutto.[2] The inner sanctum is about 100 yards square with the silver canopied grave in the middle. On one side of the marble floor is a row of about 12-inch-high (300 mm) folding wooden stands on which are set copies of Quran for devotees to read. On the other side, beside a bundle of burning agarbattis (joss sticks), are rows of diyas (small oil lamps) lighted by devotees.

 

Urs

His annual Urs (death anniversary celebration) is held on the 18 Sha'aban - the eighth month of the Muslim lunar calendar. Thousands of devotees flock to the tomb while every Thursday their number stands multiplied especially at the time of his ‘Urs’ being a carnival as well a religious festival and celebrated every year. Sehwan springs to life and becomes the focal point of more than half a million pilgrims from all over Pakistan. On each morning of the three day feast, the narrow lanes of Sewhan are packed to capacity as thousands and thousands of pilgrims, fakirs and devotees make their way to the shrine to commune with the saint, offer their tributes and make a wish. Most of the people present garlands and a green chadar (a cloth used to cover a tomb) with Qur’anic inscriptions in silver or gold threads. Humming of verses, singing and dancing in praise of the saint continues till late at night. A devotional dance known as ‘dhamal’, being a frenzied and ecstatic swirl of the head and body, is a special ritual that is performed at the rhythmic beat of the [dhol] (a big barrel-shaped drum), some of them being of giant size and placed in the courtyard of the shrine. Bells, gongs, cymbals and horns make a thunderous din, and the dervishes, clad in long robes, beads, bracelets and colored head-bands whirl faster and faster in a hypnotic trance, until with a final deafening scream they run wildly through the doors of the shrine to the courtyard beyond.

    

A l'arrière-plan, la médersa Koukeldash (1568-1569).

 

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.

Khanqah-e-Moula is situated in Srinagar, on the banks of the river Jhelum. One of the oldest Muslim shrines in Kashmir, the khanqah was built by Sultan Sikander built in 1395. The Khanqah is a wooden structure whose chief aesthetic feature is its beautifully carved eaves and hanging bells. The interiors are richly carved and painted, and the antique chandeliers give it an air of opulence. The Khanqah-i-Mualla is dedicated to Muslim preacher Mir Syed Ali Hamdani..

.

Also known as Shah Hamadan, the preacher came to Kashmir from the city of Hamadan in Persia in the 13th century. He is believed to be responsible for the spread of Islam in Kashmir. The Shah stayed in Kashmir for many years and then left for Central Asia via Ladakh. He also built a mosque at Shey (near Leh). The shrine gains a special significance on 6th of Zilhaj (last month of Muslim calendar), the death anniversary of Mir Syed Ali Hamadni. On this day, devotees visit the shrine in large numbers to pay a tribute to Shah Hamadan..

.

The Khanqah of Shah Hamadan was the first mosque to be built in Srinagar. The Shah used to meditate and offer his prayers daily on the banks of river Jhelum, at the same spot where the shrine now stands. The Khanqah of Shah Hamadan in Kashmir has undergone ruination a couple of times. The year 1480 saw the shrine being ruined in a devastating fire. Later, the shrine was reconstructed and restored by the then ruler Sultan Hassan Shah. Again, in 1493 AD, Khanqah-e-Moula was demolished and reconstructed in two-stories. A fire again struck the shrine in 1731 AD leading to first its destruction and then renovation by Abul Barkat Khan.

Ce lieu de culte, associé au nom du prophète Hazrat Khizr, a été érigé au milieu en 1854 sur les fondations d'une ancienne mosquée datant du VIIIe siècle. Il se compose d'une "khanqah", de deux salles latérales, de pièces auxiliaires, d'un entrepôt et d'un minaret ; ultérieurement, une véranda supplémentaire (1899) et un portail (1919) ont été ajoutés au bâtiment. Le tout a été restauré dans les années 1990.

 

This place of worship, associated with the name of the Prophet Hazrat Khizr, was erected in the middle of 1854 on the foundations of an old mosque dating back to the 8th century. It consists of a "khanqah", two side rooms, auxiliary rooms, a storeroom, and a minaret; later, an additional veranda (1899) and a gate (1919) were added to the building. The whole was restored in the 1990s.

Lahore’s fame has spread deep into the climes of Central Asia. Its old fortified city, the banks of a river Ravi and the motley collection of artisans, masons, artists, poets and musicians are all too well known.

 

I reconnect you with the Data Darbar or the royal pavilion of the great saint of Lahore. Standing near the tomb is a fabulous experience, for it brings together the innate diversity of our cultures and faiths.

 

Langar, the distribution of food, at the Sufi Khanqah is a centuries-old tradition. It allows devotees to eat together, feed the hungry and attend to an exhausted traveler and is a means of redistributing wealth. Data Darbar is also an important location, for it feeds thousands of people every day through the complex networks of langar, its financiers, distributors and organisers.

 

“Sufism is the heart’s being, pure from the pollution of discord.”

 

~ Hazrat Data Ganj Baksh

Patron: 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

Le khanqah Nadir Divan-Begui ou khanakha Nadir Devonbegui est un khanqah de la ville de Boukhara construit par un dignitaire ouzbek dénommé Nadir Divanbegui (ru) de la famille d'Imamkouli-khan, en 1619-1620.

 

The Nadir Divan-Begui khanqah or Nadir Devonbegui khanakha is a khanqah in the city of Bukhara built by an Uzbek dignitary named Nadir Divanbegui (ru) from the family of Imamkouli-khan, in 1619-1620.

Patron: Shaykhu (Sayf al-Din Shaykhu al-Umari al-Nasiri) d.1357, a high-ranking Bahri Mamluk emir during the reigns of sultans Sayf al-Din Hajji (r.1346–1347), Badr al-Din Hasan (r.1347–1351 & 1355–1361); & Salah al-Din Salih (r.1351–1355).

 

Islamic Monument #147

Khanqah-e-Moula is situated in Srinagar, on the banks of the river Jhelum. One of the oldest Muslim shrines in Kashmir, the khanqah was built by Sultan Sikander built in 1395. The Khanqah is a wooden structure whose chief aesthetic feature is its beautifully carved eaves and hanging bells. The interiors are richly carved and painted, and the antique chandeliers give it an air of opulence. The Khanqah-i-Mualla is dedicated to Muslim preacher Mir Syed Ali Hamdani..

.

Also known as Shah Hamadan, the preacher came to Kashmir from the city of Hamadan in Persia in the 13th century. He is believed to be responsible for the spread of Islam in Kashmir. The Shah stayed in Kashmir for many years and then left for Central Asia via Ladakh. He also built a mosque at Shey (near Leh). The shrine gains a special significance on 6th of Zilhaj (last month of Muslim calendar), the death anniversary of Mir Syed Ali Hamadni. On this day, devotees visit the shrine in large numbers to pay a tribute to Shah Hamadan..

.

The Khanqah of Shah Hamadan was the first mosque to be built in Srinagar. The Shah used to meditate and offer his prayers daily on the banks of river Jhelum, at the same spot where the shrine now stands. The Khanqah of Shah Hamadan in Kashmir has undergone ruination a couple of times. The year 1480 saw the shrine being ruined in a devastating fire. Later, the shrine was reconstructed and restored by the then ruler Sultan Hassan Shah. Again, in 1493 AD, Khanqah-e-Moula was demolished and reconstructed in two-stories. A fire again struck the shrine in 1731 AD leading to first its destruction and then renovation by Abul Barkat Khan.

Patron: al-Ashraf Sayf al-Din Barsbay c.1369-1438, Burji (Circassian) Mamluk, Sultan of Egypt (r.1422-1438).

 

Inscribed on the door is the name Shams al-Din Sunqur al-Tawil al-Mansuri. This lower band reads in full: “Happiness continues to serve him and glory remains, and the emptiness was in the month of Rabi’ al-Awwal in the year ninety-six.”

 

Museum of Islamic Art, Cairo; Inventory #2389

Hazarat Jalaluddin Surkh-Posh Bukhari, ukhari's original name was Jalaluddin, kunya Abu Ahmed (ابواحمد), while Mir Surkh, Sharrif ullah, Mir Buzurg, Makhdum-ul-Azam, Jalal Akbar, Azim ulllah, Sher Shah, Jalal Azam and Surkh-Posh Bukhari were his titles. He was also known as Jalal Ganj. He was formally called Sayyid Jalaluddin Mir Surkh Bukhari as well as Shah Mir Surkh-Posh of Bukhara, Pir Jalaluddin Qutub-al-Aqtab, Sayyid Jalal or Sher Shah Sayyid Jalal.

  

Life:

  

He was born on Friday, 5th Dhu al-Hijjah 595 AH (Hijri) in Bukhara, present-day Uzbekistan. He was the son of Syed Ali Al-Moeed and grandson of Syed Ja’far Muhammed 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, Daher, and Warar and others adopted Islam owing to his efforts.

His first marriage was with daughter of Syed Qasim in Bukhara, who bore Syed Ali and Syed Ja’far he had a total 22 sons. After the death of his first wife, Syeda Fatima in Bukhara, he along with his two sons migrated at the age of forty years from Bukhara to Bhakkar, Punjab in 635 AH (Hijri). However, as per the book "Mukhdoom Jahaniyan Jahangasht" written by Muhammad Ayub Qadri, both the brothers went back to Bukhara after some time. In Bhakkar, he married daughter of Sayyid Badruddin Bhakkari, Sayyida Sharifa BibiTáhirih, with her he had two sons Sayyid Sadaruddin Mohammed Ghaus and Sayyid Bahauddin Mohamed Masoom (their descendants are settled in and around Thatta, Uch and Lahore). One daughter of Sayyid Sadaruddin Mohammed Ghaus was married to Jahaniyan Jahangasht. Later after the death of his second wife he married another daughter of Sayyid Badruddin Bhakkari Sayyida Bibi Fatima Habiba Saeeda. She bore him his youngest son Syed Ahmed Kabir (father of Jahaniyan Jahangasht).

Sayyid Jalaluddin Surkh-Posh Bukhari died at the age of 95 years on 19th Jumada al-awwal 690 AH (Hijri) (20 May 1291 CE) in Uch Sharif, Punjab.

  

Career:

  

Bukhari's 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 CE.

Sayyid Jalaluddin afterwards married Zohra, the daughter of Sayyid Badar-u-Din Bhakkari, of whom was born Sayyid Mohammad Ghaus. On Zohra's death he married the second daughter of Sayyid Badar-u-Din Bhakkari, who give birth to Sayyid Ahmed Kabir, the father of Makhdoom Jahaniyan Jahangasht and Makhdoom Sadruddin. Firuz Shah Tughlaq sent the Son of Makhdoom Sadruddin,Syed Hassamuddin Hassan Bukhari to Kara-Manikpur and he is buried in Parsaki or Parsakhi,The Kokhraj(Koh-e-Kharaj)OR Koh-e-Inam in the district of Allahabad (near Kara-Manikpur) and his descendents are presently found in pargana Chail of Allahabad and are known as Naqvi ul-Bukhari Sada'at of Chail ) total he had 22 sons. In 642 AH (Hijri) when Nasiruddin Mahmud, son of Shams-u-Din Altamash, was Sultan (ruler) of the kingdom of Delhi, Hazrat Jalaluddin Surkh-Posh Bukhari 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 AH (Hijri). Nasiruddin Mahmud, the eldest son of Shams-ud-din Altamash, paid him visit at Uch.

He died in 690 AH (Hijri) 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 AH (Hijri) 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 AH, 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 AH, 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.

  

Mission:

  

He spread Islam to Sindh and Southern Punjab and is responsible for conversion of 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 CE.

He was founder of the "Jalali " Section of the "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 Jalaluddin bin Ahmad Kabir, popularly known as Makhdoom Jahaniyan Jahangasht (d. 1384 CE), who made thirty-six visits to Mecca; Abu Muhammad Abdullah, popularly known as Burhanuddin Qutb-e-Alam (d. 1453 CE) and Sayyed Muhammad Shah Alam (d. 1475 CE).

It is narrated that Makhdoom Syed Jalaluddin Bukhari had urged Genghis Khan to spare the innocent people and embrace Islam. Enraged by this bold act of Jalaluddin, Genghis Khan ordered that he might be thrown in fire. But to the utter surprise of Genghis 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 CE)

Hazrat Jalaluddin Surkh-Posh Bukhari of Uchch [c. 1199-1291 CE)

Baha-ud-din Zakariya of Multan [1170-1267 CE) and

Lal Shahbaz Qalandar of Sehwan {1177–1274 CE)

It is said that 17 leading tribes of Punjab accepted Islam at the hands of Baba Farid. Some of these tribes were Kharal, Dhudhyan, Tobian and also Wattu, a Rajput tribe. Hazrat Jalaluddin Surkh-Posh Bukhari converted the Samma tribes of Sindh as stated earlier, the Sial, Chadhar, Daher and Warar tribes of Southern Punjab and Sindh, and several other tribes while Shahbaz Qalandar had a great following in Multan and Northern Sindh.

Present city of Jhang is also said to have been founded by Hazrat Jalaluddin Surkh-Posh Bukhari (in 1134 CE according to some sources). Its first inhabitants were Sials who were followers ( mureed) of Hazrat Jalaluddin Surkh-Posh Bukhari . It was then destroyed by the river and re-founded during the reign of Aurangzeb by his descendant Syed Mehboob Alam Naqvi-ul Bukrari Al-Maroof Shah Jewna who asked his (mureed) followers to settle again in that area.

He is also reported to have met Makhdum Shah Daulah, a saint buried in Bengal, at Bukhara where he presented Makhdum Shah Daulah with a pair of gray pigeon (Common Indian gray pigeon) as a token of good wishes. From Bukhara the Makhdum Shah Daulah party proceeded towards Bengal and settled at Shahzadpur, a locality under the jurisdiction of a Hindu king whose kingdom extended up to Bihar. The king ordered for the expulsion of Makhdum Shah Daulah and his companions. Consequently there ensued a severe fight between the two parties in which Makhdum Shah Daulah with all his followers, except Khwaja Nur, embraced martyrdom and is buried beside the old Shahi mosque at Shahzadpur.

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, son of Hazrat Jalaluddin Surkh-Posh Bukhari.

  

Family:

  

Sayyid Jalaluddin Surkh-Posh Bukhari was Naqvi Sayyid. "Syed" or "Sayyid" is an honorific title that is given to males accepted as descendants of Muhammad through his grandsons, Hasan ibn Ali and Husayn ibn Ali, who were the sons of his daughter Fatimah and son-in-law and Caliph Ali ibn Abi Talib. Whereas Naqvi is a family name used by the "Syed" or "Sayyid" who are through the lineage of Ali al-Hadi (Arabic: الإمام علي الهادي).

His family was one of the most revered and prominent Muslim families during the rule of the Turkish dynasties in India including the Tughlaq and Mamluk dynasties of Delhi. His descendants are called Naqvi al-Bukhari. The part of Uchch where this family settled is called "Uchch Bukharian" to this day.Some of his family members migrated to Biloot Sharif and the Tribal Areas of Kurram, Orakzai Agency and Kohat District. The well known spiritual head of the Bukhari's Syed in Kurram Agency was Syed Pahlawan Shah who was the son of Syed Hussain Ali Shah popularly know in the spiritual circles as Fakir ul Fukara. While in Orakzai Agency Hazrat Jalaluddin Surkh-Posh Bukhari was presented by Syed Pahlwan Shah's elder brother Syed Gul Badshah who was both a worldly and spiritual head of his followers. Syed Pahlawan Shah was against the British rule in the Sub-Continent and his consistent resistance towards English Lords made him an alarmingly acclaimed figure for the British Political Agents in Kurram Agency . He and his followers proved as a lead wall against the tyrannic rules and laws of the British in the Tribal Areas of Kurram and Orakzai Agencies . His self evident miracles made him a legendary figure among his followers in both of the Tribal Areas. There are magnificent tombs of Hazrat Jalaluddin Surkh-Posh Bukhari descendants and disciples all across Punjab, Sindh and Khyber Pakhtunkhwa. These include Hazrat Jahaniyan Jahangasht, Hazrat Rajan Qittal; Hazart Shah Esa Qital (Biloot), Bibi Jawindi (c. 1492 CE, she is great grandauther of Hazrat Jalaluddin Surkh-Posh Bukhari ), Hazrat Mir Mohammad Masoom (Forefather of Jam Bokhari Naqvi family) and Channan Pir among others. Tomb of Bibi Jawindi and tomb and Mosque of Jalaluddin Bukhari are on the tentative list of UNESCO World Heritage site since 2004, they are also listed in the 1998 World Monuments Watch by the World Monuments Fund, and again listed in 2000 and 2002. Many of his disciples are buried in Bhambore and Makli near Thatta.

This mosque was part of a complex called the Muzaffariya which included a tomb, cistern, library and khanqah; an earthquake destroyed all but these remnants in 1776. It's name derives from the extensive use of cobalt blue coloured tiles.

 

Patron: Jahānšāh (Muzaffar al-Din Jahan Shah ibn Yusuf) 1397-1467, a Sultan (r.1438-67) of the Qarā Qoyunlu dynasty, an Oghuz Turkic tribal confederacy (1351-1469).

The waqf establishing an endowment for the complex is in the name of Ḵātun Jān Begom (d.1469), a wife of Jahānšāh.

Patron: Gamal al-Din Yusuf al-Ustadar d.1409 (strangled), ruthless tax-collector, ustadar (major-domo), and Amir of Faraj ibn Barquq (al-Nasir al-Din Farag ibn Barquq) c.1386-1412, Burji (Circassian) Mamluk Sultan of Egypt (r.1399-1405 & 1406-1412). The al-Gamaliya quarter is named after him.

 

Islamic Monument #35

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

Sadirvan - (Turkish: Şadırvan) is a type of fountain that is usually built in the yard or entrance in front of mosques, caravanserais, khanqahs and madrasahs, with the main purpose of providing water for drinking or ritual ablutions to several people at the same time, but also as decorative visual or sound element.

Sadirvan is Persian in origin, and is a typical element of Ottoman architecture.

 

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A ray of light illuminating a Tomb Stone in the The Khanqah and Mausoleum of Sultan Faraj Ibn Barquq, City of the Dead, Cairo Egypt

   

Patron: 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

Takiya (Turkish): a Sufi residential complex built around a courtyard (c/f khanqah, Arabic).

 

Patron: Hadim (eunuch) Sulayman Pasha c.1467-1547, Hungarian Governor of Egypt (r.1524-1534 & 1536-1538) & Grand Vizier of the Ottoman Empire (r.1541-1544) for Sulayman II (the magnificent) 1494-1566 (r.1520-1566).

 

Islamic Monument #225

The Great Sphinx of Giza, commonly referred to as the Sphinx, is a limestone statue of a reclining or couchant sphinx (a mythical creature with a lion's body and a human head) that stands on the Giza Plateau on the west bank of the Nile in Giza, Egypt. The face of the Sphinx is generally believed to represent the face of the Pharaoh Khafra.

 

It is the largest monolith statue in the world, standing 73.5 metres long, 19.3 metres wide, and 20.22 m high. It is the oldest known monumental sculpture, and is commonly believed to have been built by ancient Egyptians of the Old Kingdom during the reign of the Pharaoh Khafra (c. 2558–2532 BC).

 

Missing nose and beard

 

The one-metre-wide nose on the face is missing. Examination of the Sphinx's face shows that long rods or chisels were hammered into the nose, one down from the bridge and one beneath the nostril, then used to pry the nose off towards the south.

 

Limestone fragments of the Sphinx's beard in the British Museum, 14th Century BC.

 

The Arab historian al-Maqrīzī, writing in the 15th century, attributes the loss of the nose to iconoclasm by Muhammad Sa'im al-Dahr, a Sufi Muslim from the khanqah of Sa'id al-Su'ada. In AD 1378, upon finding the local peasants making offerings to the Sphinx in the hope of increasing their harvest, Sa'im al-Dahr was so outraged that he destroyed the nose, and was hanged for vandalism. Al-Maqrīzī describes the Sphinx as the "talisman of the Nile" on which the locals believed the flood cycle depended.

 

There is also a story that the nose was broken off by a cannonball fired by Napoleon's soldiers, that still lives on today. Other variants indict British troops, the Mamluks, and others. Sketches of the Sphinx by the Dane Frederic Louis Norden, made in 1738 and published in 1757, show the Sphinx missing its nose. This predates Napoleon's birth in 1769.

 

In addition to the lost nose, a ceremonial pharaonic beard is thought to have been attached, although this may have been added in later periods after the original construction. Egyptologist Vassil Dobrev has suggested that had the beard been an original part of the Sphinx, it would have damaged the chin of the statue upon falling. The lack of visible damage supports his theory that the beard was a later addition [Wikipedia.org]

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.

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 Ancient Panam City , Sonargaon , Narayanganj , Bangladesh

 

Sonargaon (Bengali: সোনারগাঁও; also transcribed as Sunārgāon, meaning City of Gold) was a historic administrative, commercial and maritime center in Bengal. Situated at the heart of the Ganges delta, near the old course of the Brahmaputra River, it was the seat of the medieval Muslim rulers and governors of eastern Bengal. Sonargaon was described by numerous historic travellers, including Ibn Battuta, Ma Huan, Niccolò de' Conti and Ralph Fitch, as a thriving center of trade and commerce on the silk route. It served as the capital of Sultan Fakhruddin Mubarak Shah, Isa Khan and the Baro-Bhuyan Confederacy.

The area is located near the modern industrial river port of Narayanganj in Bangladesh. Today, the name Sonargaon survives as the Sonargaon Upazila (Sonargaon Subregion) in the region.

 

The name Sonargaon came as the Bangla version of the ancient name Suvarnagrama. Hindu ruler Danujamadhava Dasharathadeva shifted his capital to Suvarnagrama from Bikrampur sometime in the middle of the 13th century. In early 14th century, Hindu ruling in this area ended when Shamsuddin Firoz Shah (reigned 1301–1322) of Lakhnauti occupied and annexed it to his kingdom.

 

Muslim settlers first arrive in Sonargaon region in around 1281. Sharfuddin Abu Tawwamah, a medieval Sufi saint and Islamic philosopher came and settled here sometime between 1282 and 1287. He then established his Khanqah and founded a Madrasa.

Firoz Shah built a mint in Sonargaon from where a large number of coins were issued. When he died in 1322, his son, Ghiyasuddin Bahadur Shah, replaced him as the ruler. In 1324 Delhi Sultan, Ghiyasuddin Tughlaq, declared war against him and after the battle, Bahadur Shah was captured and Bengal, including Sonargaon, became a province of Delhi Sultanate. The same year, Sultan Muhammad bin Tughlaq, son and successor of Ghiyasuddin Tughlaq, released him and appointed him as the governor of Sonargaon province.

After 4 years of governorship, in 1328, Bahadur Shah declared independence of Bengal. Delhi Sultan Muhammad bin Tughlaq sent his general, Bahram Khan, to depose him. In the battle, Bahadur Shah was defeated and killed. Bahram Khan recaptured Sonargaon for the Delhi Sultanate and he was also appointed the governor of Sonargaon.

When Bahram Khan died in 1338, his armor-bearer, Fakhruddin Mubarak Shah, declared himself the independent Sultan of Sonargaon. Fakhruddin sponsored several construction projects, including a trunk road and raised embankments, along with mosques and tombs. 14th century Moroccan traveller, Ibn Batuta, after visiting the capital in 1346, described Fakhruddin as "a distinguished sovereign who loved strangers, particularly the fakirs and sufis". After the death of Fakhruddin in 1349, Ikhtiyaruddin Ghazi Shah became the next independent ruler of Sonargaon.

Ilyas Shah, the independent ruler of Lakhnauti, attacked Sby whom?] that when a squadron of the Chinese fleet of Zheng He, commanded by the eunuch Hong Bao, visited Bengal in 1432, they visited Sonargaon as well. The information about that expedition comes from the book of one of its participants, the translator Ma Huan.

Sonargaon is the eastern terminus of the Grand Trunk Road, which was built by the Pashtun emperor Sher Shah Suri, extended approximately 2500 kilometres from Bangladesh across northern India and Pakistan to Kabul in Afghanistan

 

When Taj Khan Karrani was the independent Afghan ruler of Bengal, Isa Khan obtained an estate in Sonargaon and Maheswardi Pargana in 1564 as a vassal of the Karrani rulers. Isa Khan gradually increased his strength and in 1571 he was designated as the ruler of whole Bhati region. In 1575 he helped Daud Khan Karrani to fight with Mughal flotilla in the vicinity of Sonargaon.

Daud Khan Karrani died in the battle of Rajmahal against Mughals in 1576. Akbar then assigned Isa Khan as one of the Bara-Bhuiyans by making him the zamindar of Sonargaon. Since then he resisted Mughal's ruling in his area. With the help of allies, he stood defiant against Mughals in the battle against Subahdar Khan Jahan in 1578, Subahdar Shahbaz Khan in 1584 and Durjan Singh in 1597. Isa Khan died in September 1599. Then his son, Musa Khan, took control of Bhati region. But after the defeat of Musa Khan in 10 July 1610 by Islam Khan, the army general of Mughals, Sonargaon became one of the sarkars of Bengal subah. The capital of Bengal is then shifted to Jahangirnagar

 

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: Shaykhu (Sayf al-Din Shaykhu al-Umari al-Nasiri) ?-1357, a high-ranking Bahri Mamluk emir during the reigns of sultans Sayf al-Din Hajji (r.1346–1347), Badr al-Din Hasan (r.1347–1351 & 1355–1361) & Salah al-Din Salih (r.1351–1355).

 

Islamic Monument #152

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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: 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

Allama Syed Kazim Pasha Quadri Almoosavi Aljeelani Sajjada Nasheen Khanqah e Mosavia Hyderabad, Maulana Syed Shah Hasan Ibrahim Husaini Alquadri Sajjad Pasha Sajjada Nasheen Quadri Chaman Hyderabad, Maulana Syed Shah Asrar Husain Razvi Almadani Sajjada Nasheen KhanQah e Razvia Hyderabad.in Ehtejaji Jalsa e Aam Radd e Qadiyaniyat At Darus Salam

1 Khanqah-Mausoleum of Amir Qawsun 1335-36 Bahri Mamluk Dome (Islamic Monument #291)

2 Khanqah-Mausoleum of al-Sultaniya c.1350 Bahri Mamluk Dome south (Islamic Monument #289)

3 Khanqah-Mausoleum of al-Sultaniya c.1350 Bahri Mamluk Dome north (Islamic Monument #288)

4 Tomb of Sudun 1505 Circassian Mamluk (Burji) (Islamic Monument #294)

5 Northern Minaret 14th cent (Islamic Monument #289)

6 Minaret of Amir Qawsun 1335-36 Mamluk (Islamic Monument #290)

7 Southern Minaret mid 14th cent (Islamic Monument #293)

8 Tomb of 'Ali Badr al-Din al-Qarafi 1305 Mamluk (Islamic Monument #292)

Sultan-ul-Mashaikh, Mehboob-e-Ilahi, Hazrat Shaikh Khwaja Syed Muhammad Nizamuddin Auliya (1238 – 3 April 1325) (Urdu: حضرت شیخ خواجہ سیّد محمد نظام الدّین اولیاء‎), also known as Hazrat Nizamuddin, was a famous Sufi saint of the Chishti Order in the Indian Subcontinent, an order that believed in drawing close to God through renunciation of the world and service to humanity. He is one of the great saints of the Chishti order in India.[1] His predecessors were Fariduddin Ganjshakar, Bakhtiyar Kaki and Moinuddin Chishti. In that sequence, they constitute the initial spiritual chain or silsila of the Chisti order, widely prevalent in the Indian subcontinent.

 

Nizamuddin Auliya, like his predecessors, stressed love as a means of realising God. For him his love of God implied a love of humanity. His vision of the world was marked by a highly evolved sense of secularity and kindness.[2] It is claimed by the 14th century historiographer Ziauddin Barani that his influence on the Muslims of Delhi was such that a paradigm shift was effected in their outlook towards worldly matters. People began to be inclined towards mysticism and prayers and remaining aloof from the world.[3]

 

Life[edit]

Nizamuddin Auliya was born in Badayun, Uttar Pradesh (east of Delhi). At the age of five, after the death of his father, Ahmad Badayuni, he came to Delhi with his mother, Bibi Zulekha.[4] His biography finds mention in Ain-i-Akbari, a 16th-century document written by Mughal Emperor Akbar’s vizier, Abu'l-Fazl ibn Mubarak.[5]

 

At the age of twenty, Nizāmuddīn went to Ajodhan (the present Pakpattan Sharif in Pakistan) and became a disciple of the Sufi saint Fariduddin Ganjshakar, commonly known as Baba Farid. Nizāmuddīn did not take up residence in Ajodhan but continued with his theological studies in Delhi while simultaneously starting the Sufi devotional practices and the prescribed litanies. He visited Ajodhan each year to spend the month of Ramadan in the presence of Baba Farid. It was on his third visit to Ajodhan that Baba Farid made him his successor. Shortly after that, when Nizāmuddīn returned to Delhi, he received news that Baba Farid had died.

  

Chilla Nizamuddin Auliya, residence of Nizamuddin Auliya, towards the north-east from Humayun's tomb, Delhi

Nizāmuddīn lived at various places in Delhi, before finally settling down in Ghiyaspur, a neighbourhood in Delhi undisturbed by the noise and hustle of city life. He built his Khanqah here, a place where people from all walks of life were fed, where he imparted spiritual education to others and he had his own quarters. Before long, the Khanqah became a place thronged with all kinds of people, rich and poor alike.

 

Many of his disciples achieved spiritual height, including Shaikh Nasiruddin Muhammad Chirag-e-Delhi,[6] and Amir Khusro,[5] noted scholar/musician, and the royal poet of the Delhi Sultanate.

 

He died on the morning of 3 April 1325. His shrine, the Nizamuddin Dargah, is located in Delhi.[7] and the present structure was built in 1562. The shrine is visited by people of all faiths, through the year, though it becomes a place for special congregation during the death anniversaries, or Urs, of Nizamuddin Auliya and Amīr Khusro,[4] who is also buried at the Nizāmuddīn Dargāh.

 

Key beliefs[edit]

Besides believing in the traditional Sufi ideas of embracing God within this life (as opposed to the idea that such partial merger with God is possible only after death), by destroying the ego and cleansing the soul, and that this is possible through considerable efforts involving Sufi practices, Nizamuddin also expanded and practised the unique features introduced by past saints of the Chisti Sufi order in India. These included:

 

Emphasis on renunciation and having complete trust in God.

The unity of mankind and shunning distinctions based on social, economic, religious status.

Helping the needy, feeding the hungry and being sympathetic to the oppressed.

Strong disapproval of mixing with the Sultans, the princes and the nobles.

Exhortation in making close contact with the poor and the downtrodden

Adopting an uncompromising attitude towards all forms of political and social oppression.

A bold stance in favour of Sema, which some considered unislamic. Perhaps this was with the view that this was in consonance with the role of music in some modes of Hindu worship, could serve as a basis of contact with local people and would facilitate mutual adjustments between the two communities.[8] In fact Qawwali, a form of devotional music, was originally created by one his most cherished disciples: Amir Khusro.

Nizamuddin did not much bother about the theoretical aspects of Sufism, believing rather that it were the practical aspects that counted, as it was anyway not possible to describe the diversified mystical experiences called spiritual states or stations which a practicing Sufi encountered. He discouraged the demonstration of Keramat and emphasised that it was obligatory for the Auliya (which roughly means the friends of God) to hide the ability of Keramat from the commoners. He also was quite generous in accepting disciples. Usually whoever came to him saying that he wanted to become a disciple was granted that favour. This resulted in him being always surrounded by people from all strata of society.

 

Ancestral history[edit]

The eldest son of 'Alī al-Naqī was Ḥasan al-'Askarī and the other son was Ja'far Bukhārī. After the death of 'Ali al-Naqi, Hasan al-Askari became the accepted Imām of both Shī'ah and Sunnī Muslims. Ḥasan al-'Askarī was killed at the age of 28. He had one son, Muḥammad al-Mahdī, who, at the age of five after the death of his father, disappeared from public view. That was in the time of the 'Abbāsid Caliphs. Knowing about the killings of all the Imāms and family members of the descendants of Muḥammad, Ja'far Bukhārī migrated to Bukhara in Uzbekistan[citation needed]. After a few generations, one of his descendants called 'Alī, known as Dāniyāl, the grandfather of Nizāmuddīn Auliyā', migrated to the city of Badāyūn in Uttar Pradesh, India.

 

Ancestral lineage[edit]

Hazrat Muhammad Sm.

'Alī bin Abī Ṭālib

Husayn bin 'Alī

[Hazrat Sayed [Ali ibn Hussain|'Alī bin al-Husayn]] Zayn-ul'Ābidīn

Muḥammad al-Bāqir

Ja'far al-Ṣādiq

Mūsā al-Kāḍhim

'Alī al-Riḍā

Muḥammad al-Taqī

'Alī al-Naqī

Hazrat Sayed Ja'far Bukhārī

Hazrat Sayed 'Alī Aṣghar Bukhārī

Hazrat Sayed Abī 'Abdullāh Bukhārī

Hazrat Sayed Aḥmad Bukhārī

Hazrat Sayed 'Alī Bukhārī

Hazrat Sayed Husayn Bukhārī

Hazrat Sayed 'Abdullāh Bukhārī

Hazrat Sayed 'Alī, known as Dāniyāl

Hazrat Sayed Aḥmad Badāyūnī

Hazrat Sayed Nizāmuddīn Auliyā'

Spiritual history[edit]

 

Mughal princess Jahan Ara's tomb (left), Nizamuddin Auliya's tomb (right) and Jama'at Khana Masjid (background), at Nizamuddin Dargah complex, in Nizamuddin West, Delhi

He was merely sixteen or seventeen years old when he first heard the name of Farīduddīn Ganjshakar, and feelings of love and respect arose in his heart right then. He narrates to his disciples that he never felt the same after hearing or even meeting any other Sufi. The love kept increasing like a burning fire. If his classmates would like to have some work out of him they used to invoke the name of Bābā Farīd, and he never refused anything asked in his name. He didn't feel the same for anyone else in his entire lifetime. He became his disciple after completing his studies at the age of 20. He visited him thrice in his lifetime.

 

Spiritual lineage[edit]

Muhammad ﷺ

'Alī bin Abī Ṭālib

al-Ḥasan al-Baṣrī

'Abdul Wāḥid Bin Zaid Abul Faḍl

Fuḍail Bin 'Iyyādh Bin Mas'ūd Bin Bishr al-Tamīmī

Ibrāhīm bin Adham

Hudhaifah al-Mar'ashī

Abu Hubairah Basri

Mumshad 'Uluw al-Dinawarī

Start of the Chishti Order:

 

Abū Isḥāq al-Shāmī

Abū Aḥmad Abdāl

Abū Muḥammad bin Abī Aḥmad

Abū Yūsuf bin Sāmān

Maudūd Chishtī

Sharīf Zandānī

Usmān al-Hārūnī

Mu'īnuddīn Chishtī

Quṭbuddīn Bakhtiyār Kākī

Farīduddīn Mas'ūd

Nizāmuddīn Auliyā'

Students[edit]

He had more than 600 khalifas (a khalifa is a disciple who is given the authority to take his own disciples and thus propagate the spiritual lineage) who continued his lineage all over the world. Some of his most famous disciples are:

 

Nasiruddin Chiragh Dehlavi[edit]

He was the spiritual successor of Nizamuddin Auliya. He is considered fifth amongst the big five of the Chisti order in India (the others being Moinuddin Chishti, Qutbuddin Bakhtiar Kaki, Fariduddin Ganjshakar, Nizamuddin Auliya). His shrine is in Chirag Dilli, New Delhi, India.

 

Amīr Khusro[edit]

He was the most loved disciple of his master. He was so close to his master that once Nizāmuddīn Auliyā' said, "If sharī'ah allows me I would like him to be buried with me in the same grave."[citation needed] He also said that whoever comes to visit his grave must visit the grave of Amīr Khusro first and then his. He died within a few months of his master's death. He was buried at the feet of his master. His shrine is in Nizāmuddīn Dargāh, New Delhi.

 

Akhi Siraj Aainae Hind[edit]

He was given the title of Āainae-Hind (Mirror of India) by Nizāmuddīn Auliyā' and lived with him for a long time. He was amongst the earliest disciples of Nizāmuddīn Auliyā', who sent him to Bengal. His shrine is in Gaur, West Bengal.

 

Burhanuddin Gharib[edit]

He is also amongst the earliest disciples of Nizamuddin Auliya and lived with the master until his last breath. After the death of Nizamuddin Auliya, he went to the Deccan, and the place where he lived became famous thereby. His shrine is in Khuldabad in Maharashtra.

 

Jalaluddin Bhandari[edit]

He is also amongst the earliest disciples of Nizamuddin Auliya. He ran the Langar khana of Nizamuddin Auliya. After the death of Nizamuddin Auliya, he went to the Deccan with Burhanuddin Gharib, and became famous by the name of Bhandari. His shrine is in Fatehabad in the Aurangabad district of Maharashtra.

 

Syed Mahmood Kashkinakar[edit]

He holds a very special position among those who follows chishti Sufi. He is believed to be alive in the invisible world even after his death in the visible world. There are miracles in the literature of the Chisti order which are attributed to this.

 

Ajan Fakir[edit]

Ansari

 

Quotations[edit]

The wilayat (domain) of gnosis and faith can suffer decay. The wilayat of compassion can not.

The love of Auliya (saints) is stronger than their reason.

The lock of spiritual perfection has very many keys. All those keys are to be possessed. If one does not open it, others can.

He who has knowledge, reason, and love, is deserving to become a caliph of the Sufi sheikhs.

So long as is possible, give relief to your heart, because the heart of a good Muslim is the palace of the manifestations of Allah.

Descendants[edit]

Nizamuddin Auliya did not marry. However he had one brother named Jamaluddin. He told him, "your descendants will be my descendants". Jamaluddin had one son named Ibrahim. He was nurtured by Nizamuddin Auliya after Jamaluddin's death. Nizamuddin Auliya sent his nephew to Bengal in Eastern India along with one of his disciples (khalifa) Akhi Siraj Aainae Hind, known as Aaina-e-Hind. Alaul Haq Pandavi (the master (Pir) of Ashraf Jahangir Semnani) became his disciple and khalifa. Ala-ul-Haq Pandwi married his sister-in-law to Ibrahim. They had one son, Fariduddin Tavaela Bukhsh, who became a well known Chisti Sufi of Bihar. He was married to the daughter of Alaul Haq Pandavi. He became the khalifa of Hazrat Noor Qutb-e-Aalam Padwi (the eldest son and spiritual successor of Alaul Haq Pandavi). His shrine is in Chandpura, Bihar Sharif, Bihar. Many of his descendants are well known Sufis, namely Moinuddin Sani, Naseeruddin Sani, Sultan Chisti Nizami, Bahauddin Chisti Nizami, Deewan Syed Shah Abdul Wahab (his shrine is in Choti Takiya, Biharsharif), Sultan Sani, Amjad Hussain Chisti Nizami, among others. He spread Chisti Nizami order all over Northern India. Ijaza of his Silsila (order) is present in all the existing khanqahs of Bihar. His descendants still reside in Bihar Sharif and can be found in many parts of the world.

 

Hazrat Nizamuddin Aulia also had one sister named Bibi Ruqayya who is buried next to Bibi Zulekha, the mother of Khwaja Nizamuddin Aulia in Adhchini village in Delhi.Nizamuddin Auliya did not marry. He brought his Pir/Shaikh's grandson named Khwaja Muhammad Imam, who was the son of Bibi Fatima (Daughter of Baba Farid and Badruddin is'haq)as mentioned in Seyrul Aulia book, Nizami bansari, The life and time of Khwaja Nizamuddin Aulia by Khaliq Ahmed Nizami. Still the descendents of Khwaja Muhammad Imam are the caretakers of dargah sharif.

 

The Chisti Nizami order[edit]

Main article: Chishti Order

Nizamuddin Auliya was the founder of the Chisti Nizami order. He had hundreds of disciples (khalifa) who had Ijaza (khilafat) from him to spread the order. Many of the Sufis of the Chisti Nizami order are recognised as great Sufis; the following is a list of notable Sufis of the Chisti Nizami order, which includes his descendants as well as his disciples:

 

Muhammad Hussaini Gisudaraz Bandanawaz, Gulbarga (near Hyderabad), Karnataka; Alaul Haq Pandavi & Noor Qutb-e-Alam Pandwi, Pandua, West Bengal; Ashraf Jahangir Semnani, Kichaucha, Uttar Pradesh; Faqruddin Faqr Dehlvi, Mehrauli, New Delhi; Shah Niyaz Ahmad Barelvi, Bareilly, Uttar Pradesh; Shafruddin Ali Ahmed & Fakhruddin Ali Ahmed, Chirag Dilli, New Delhi; Zainuddin Shirazi, Burhanpur, Madhya Pradesh; Muhiuddin Yousuf Yahya Madani Chishti, Medina; Kaleemullah Dehlvi Chishti, Delhi; Nizamuddin Aurangabadi; Nizamuddin Hussain, and Meerza Agha Mohammad; Muhammad Sulman Taunswi, Pakistan, Mohammad Meera Hussaini, Hesamuddin Mankpuri.

 

Branches[edit]

Nizamuddin Auliya was an unparalleled Sufi of his time amongst all the existing Sufi orders of that time. Many of his contemporaries were doubtless very powerful spiritual leaders, but he was the most famous of all. In his career of approximately 70 years as a Sufi he saw the reign of seven rulers of the Delhi sultanate. The kings were very loyal to him and respectful of him. When he first arrived as the Qutb of Delhi he settled down at a lonely place on the outskirts of Delhi, Ghyaspur. But he became so famous that Ghyaspur became the main hub of Delhi and so densely populated that he wanted to leave that place but did not. He was buried in the campus of his khanqah. Ghyaspur is now a central locality of New Delhi, and is known after his name Nizamuddin. The area is so vast that it is divided into four parts: Nizamuddin Dargah (where his shrine is situated), Nizamuddin East, Nizamuddin West and Hazrat Nizamuddin Railway Station.

 

The Chisti order branched out with Nizamuddin Auliya to form the Chisti Nizami order. A parallel branch which started with Alauddin Sabir Kaliyari, another disciple of Baba Farid, was the Chisti Sabiri branch. People started adding Nizami gracefully after their name. He spiritually made many great Sufis amongst his students, descendants and the Sufis of the Nizami order.

 

The branches of the Chisti Nizami order are as follows:

 

Naseeria[edit]

His disciple Nasiruddin Muhammad Chirag-e-Dehli started the Nizamia Naseeria branch.

 

Hussainia[edit]

The Hussainia branch is named for Muhammad Hussaini Gisudaraz Bandanawaz. He was the most famous and loved disciple of Nasiruddin Muhammad Chirag-e-Dehli. The khanqah he established in Gulbarga, Karnataka is still in existence.

 

Niyazia[edit]

Shah Niyaz Ahmad Barelvi, in the 19th century started the Niyazia branch.

 

Serajia[edit]

The Nizamia Serajia branch was started by Serajuddin Aqi Seraj. This branch is also known as Chistia Serajia.

 

Ashrafia[edit]

The Chistia Ashrafia branch was started by Ashraf Jahangir Semnani. He established a khanqah, still in existence at Kichaucha sharif, Uttar Pradesh, India.

 

Faridia[edit]

The Chistia Serajia Faridia order was started by Fariduddin Tavaelabukhsh, a descendant of Nizamuddin Auliya and a Sufi of the Serajia branch of the Chisti order. This branch is also known as Nizamia Serajia Faridia.

 

King's disrespect leads to his doom[edit]

One of the kings of the Delhi sultanate during Nizamuddin Auliya lifetime was Qutb-ud-din Mubarak Shah, the last ruler of the Khilji dynasty. Legend has it that disrespect of Nizamuddin Auliya caused the king's death. Qutb-ud-din Mubarak Shah used to assemble all the leading figures and famous personalities of Delhi in his court every weekend. Once a courtier complained to him that Nizamuudin Auliya never came to the court. The King declared, "Order him in my name to come to my weekend gathering, else he will be hanged." When Nizamuddin Auliya's disciple, Amir Khusrau, related this to his master, he ignored the message, and did not even answer. As the weekend approached, his disciples became concerned for his life. On the day before the weekend, Nizamuddin Auliya went to the grave of his mother and came back looking unperturbed, telling his disciples to go home and sleep as usual. The next morning, everyone was very tense and worried, but Nizamuddin Auliya remained unperturbed. Shortly, news came that there had been a rebellion in the palace, and the king had been brutally killed.

 

Titles[edit]

1. MEHBOOB-E-ILAHI (Beloved of Ilahi).

 

2. SULTAN-UL MASHAIKH (King of Masha'ikh).

 

3. IMAM-UL-MEHBOOBEEN (Leader of Mehboobeen).

 

4. MALIK-UL FUQRA WAL MASAKEEN.

 

6. TAJ-UL MUQARRABEEN.

 

5. MEHFIL-E SUKHAN (Attraction in the Gathering).

 

7. ZARI’ZAR BAKSH (Distributor of Gold and Silver).

 

8. NIZAMUDDIN BA'HATH (The Debator).

 

9. MEHFIL-E SHIKAN (The breaker of assemblies)

 

10. TABIB-E DIL (Healer of the heart)

 

11. GAUS-UL ALAM (Gaus of World)

 

12. JAG UJIYARE (Light for the World)

 

en.wikipedia.org/wiki/Nizamuddin_Auliya

 

(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 to do the ziyarat.

 

Patron: Yunus al-Dawadar (Jonah, the Inkstand-holder), executive secretary for Sultan Barquq (al-Malik al-Zahir Sayf al-Din Barquq (plumb)) 1336-1399, Burji (Circassian) Mamluk Sultan of Egypt (r. 1382-1389 & 1390-1399)). Al-Dawadar was not buried here, but in Syria, where he died. Sultan Barquq's father, Anas, was buried here before being moved to Barquq's Khanqah further north in the cemetery.

 

Islamic Monument #139

in Alt-Kairo - vielleicht die Grabmoschee und Sufi-Konvent von Emir Shaychu?

in Islamic Cairo - perhaps the Mosque and Khanqah of Shaykhu? I'm thankful for tips.