View allAll Photos Tagged Lyari
SKIN: [R] Elspeth - Fantasy Tone Duo - Phyrra & Lyari GG ( PAY 1L AND RETURN IT- CLIC RIGHT DELIVER)
BOTS & DRESS: On9Art&KO - KiB Designs GIFTBOX
STOCKINGS: +Psycho Barbie+ [Fishnet Stockings – GG VIP] -
HAIR: [^.^Ayashi^.^] Kichi hair-Anime set (Group Gift)
The footballers from Karachi are participating in a tournament in Hyderabad. The player on the right looks like a Brazilian or a Senegalese but he belongs to Sheedi or Makrani community of Karachi. Sheedis or Makranis are the descendants of slaves brought from East Africa to Sindh and Balochistan via Muscat, Oman during 18th and 19th century. Football has been one of the favorite sports of the Makrani community of Karachi. The community mostly lives in Lyari and Malir areas. The player on the left could either be Urdu or Punjabi speaking. The two together tell the real picture of Karachi which is truly a multicultural and continental city.
While children practice in the background, these two kids of the same age are selling flavoured ice to meet their needs
Armor: PFC~War Kitten
maps.secondlife.com/secondlife/Pirate%20Cove/126/123/54
Skin: RITUAL [R] Elspeth - Fantasy Tone Duo - Phyrra & Lyari, Group Gift
Various shops of fruits and vegetables in and around the Lea Market. -one of the oldest venue of the city providing the groceries and household stuff to the visiting customers from the nearby areas.
Situatued in the locality of Lyari Town, Lea Market, a vital component of urban heritage developed in the early 20th century, is named after a British engineer Measham Lea who had extensively served in Karachi.
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Please don't copy, edit or use this image on websites, blogs or other media. However if you are interested in using any of my images, please feel free to contact with me.
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Various shops of fruits and vegetables in and around the Lea Market. -one of the oldest venue of the city providing the groceries and household stuff to the visiting customers from the nearby areas.
Situatued in the locality of Lyari Town, Lea Market, a vital component of urban heritage developed in the early 20th century, is named after a British engineer Measham Lea who had extensively served in Karachi.
=======================================================
© All rights reserved
Please don't copy, edit or use this image on websites, blogs or other media. However if you are interested in using any of my images, please feel free to contact with me.
=====================================================
A unique game “Donkey Cart Race” was introduced by the people of Lyari where the oldest residential areas of the city are located. This race has been carried out in the city for many years. Along its popularity and its uniqueness, it became a traditional activity of this area. This event is mostly held on Sundays. People of Lyari are pretty much interested in making this game as an identity of the city up to the international level.
A landscape of mineral rich rocks sculpted by the monsoon fed Lyari River, Kutch. The river originates in the Banni Grasslands - a vast oasis for wildlife on the southern edge of the salt-flats of the Great Rann of Kutch
Various shops of fruits and vegetables in and around the Lea Market. -one of the oldest venue of the city providing the groceries and household stuff to the visiting customers from the nearby areas.
Situatued in the locality of Lyari Town, Lea Market, a vital component of urban heritage developed in the early 20th century, is named after a British engineer Measham Lea who had extensively served in Karachi.
=======================================================
© All rights reserved
Please don't copy, edit or use this image on websites, blogs or other media. However if you are interested in using any of my images, please feel free to contact with me.
=====================================================
Team ARADO Pakistan is performing in colorful cultural show with PAK-US Alumni Network Karachi, at National Museum Karachi, Pakistan
Lyari Sindh Karachi Pakistan
Karachi www.youtube.com/watch?v=tjHgtanrCzs
Lyari Expressway
Lyari Expressway (Southbound track) is now open for public access to travel through one end to the other end of metropolitan city, Karachi. This 18.7 kilometer long motorway has reduced the traveling time from 2 hours (apr) to 20 minutes (apr). Maximum travelling speed is 80km/hr. The Expressway has controlled access 2 lanes for public vehciles and 1 dedicated lane for emergency services. This Expressway starts from North Lyari Bridge near Sohrab Goth on Super Highway, it skips the most congested areas like Liaquatabad, Lasbela etc. and terminate at South Lyari Bridge on Mauripur Road. This expressway includes 4 Interchanges, 6 Overpasses, 4 other small bridges.
(Inspired by London's River Thames) By developing Lyari River a passage way for inter-city cruises and boats, city government can open another door of work opportunities as well as it will add-up another attraction and entertainment spot in the city.
As shown in the picture above surroundings of Lyari River, water level and boats are not real, as it looks in the imaginery picture created by myself. Currently, it is a filthy sewrage passage way which is heading towards Arabian Sea in south of the Karachi City.
Karachi is the largest city of Pakistan and its population is more than 13 million and the needs of transportation is met by the public and private transport which mostly comprises over buses and vans. Though a circular railway system was existing there but more than a decade has gone when its operations were halted and it has become the saga of past.
These colorful coaches plying over the roads of Karachi which are so occupied with people travel through that the persons finding no place inside have to embark on the roof of the buses, which is quite risky but even though the people go for it...
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from wikipedia
The Siddi (Urdu: شیدی ; Punjabi: ਸਿਦ੍ਦੀ; Kannada: ಸಿದ್ಧಿಗಳು; Hindi, Marathi, Konkani: सिद्दी or शीदि/ಸಿದ್ಧಿ; Sindhi: شيدي; Gujarati: સીદી), also known as Siddhi, Sheedi, Habshi or Makrani, are an ethnic group inhabiting India and Pakistan. Members are descended from Bantu peoples from Southeast Africa. Some were merchants, sailors and mercenaries. Others were indentured servants but the vast majority were brought to the Indian subcontinent as slaves by Arab and Portuguese merchants.[1] The Siddi community is currently estimated at around 20,000–55,000 individuals, with Karnataka, Gujarat and Hyderabad in India and Makran and Karachi in Pakistan as the main population centres.[2] Siddis are primarily Sufi Muslims, although some are Hindus and others Roman Catholic Christians.[3]
There are conflicting hypotheses on the origin of the name Siddi. One theory is that the word derives from sahibi, a Arabic term of respect in North Africa, similar to the word sahib in modern India and Pakistan.[4] A second theory is that the term Siddi is derived from the title borne by the captains of the Arab vessels that first brought Siddi settlers to India. These captains were known as Sayyid.[5]
Similarly, another term for Siddis, habshi (from Al-Habsh, the Arabic term for Abyssinia), is held to be derived from the common name for the captains of the Ethiopian/Abyssinian ships that also first delivered Siddi slaves to the subcontinent.[5] Siddis are also sometimes referred to as Afro-Indians.[6][7][8] Siddis were referred to as Zanji by Arabs; in China, various transcriptions of this Arabic word were used, including Xinji (辛吉) and Jinzhi (津芝).[9][10][11][12]
The first Siddis are thought to have arrived in India in 628 AD at the Bharuch port. Several others followed with the first Arab Islamic invasions of the subcontinent in 712 AD.[14] The latter group are believed to have been soldiers with Muhammad bin Qasim's Arab army, and were called Zanjis.
Siddis are descended from Bantu peoples from Southeast Africa that were brought to the Indian subcontinent as slaves by the Portuguese.[1] While most of these migrants became Muslim and a small minority became Christian, very few became Hindu since they could not find themselves a position in the traditional Hindu caste hierarchy.[4]
Flag of the Siddis from Murud-Janjira an important vassal of the Mughal Empire.
In Western India (the modern Indian states of Gujarat and Maharashtra), the Siddi gained a reputation for physical strength and loyalty, and were sought out as mercenaries by local rulers, and as domestic servants and farm labour.[citation needed] Some Siddis escaped slavery to establish communities in forested areas, and some even established small Siddi principalities on Janjira Island and at Jaffrabad as early as the twelfth century. A former alternative name of Janjira was Habshan (i.e., land of the Habshis). In the Delhi Sultanate period prior to the rise of the Mughals in India, Jamal-ud-Din Yaqut was a prominent Siddi slave-turned-nobleman who was a close confidant of Razia Sultana (1205–1240 CE). Although this is disputed, he may also have been her lover.[15]
As a power centre, Siddis were sometimes allied with the Mughal Empire in its power-struggle with the Maratha Confederacy.[citation needed] However, Malik Ambar, a prominent Siddi figure in Indian history at large, is sometimes regarded as the "military guru of the Marathas", and was deeply allied with them.[16] He established the town of Khirki which later became the modern city of Aurangabad, and helped establish the Marathas as a major force in the Deccan. Later, the Marathas adapted Siddi guerrilla warfare tactics to grow their power and ultimately demolish the Mughal empire.[16] Some accounts describe the Mughal emperor Jahangir as obsessed by Ambar due to the Mughal empire's consistent failures in crushing him and his Maratha cavalry, describing him derogatorily as "the black faced" and "the ill-starred" in the royal chronicles and even having a painting commissioned that showed Jahangir killing Ambar, a fantasy which was never realised in reality.[17]
§Siddis of India[edit]
Harris (1971) provides an historical survey of the eastward dispersal of slaves from Southeast Africa to places like India.[18] Hamilton (1990) argues that Siddis in South India are a significant social group whose histories, experiences, cultures, and expressions are integral to the African Diaspora and thus, help better understand the dynamics of dispersed peoples. More recent focused scholarship argues that although Siddis are numerically a minority, their historic presence in India for over five hundred years, as well as their self-perception, and how the broader Indian society relates to them, make them a distinct Bantu/Indian.[19] Historically, Siddis have not existed only within binary relations to the nation state and imperial forces. They did not simply succumb to the ideologies and structures of imperial forces, nor did they simply rebel against imperial rule [20]
§Siddis of Gujarat[edit]
Siddi Folk Dancers, at Devaliya Naka, Sasan Gir, Gujarat.
Supposedly presented as slaves by the Portuguese to the local Prince, Nawab of Junagadh, the Siddis also live around Gir Forest National Park and Wildlife Sanctuary, the last refuge in the world of the almost extinct Asiatic Lions, in Junagadh a district of the state of Gujarat, India.[21]
On the way to Deva-dungar is the quaint village of Sirvan, inhabited entirely by Siddis, a tribe of African people. They were brought 300 years ago from Africa, by the Portuguese for the Nawab of Junagadh. Today, they follow very few of their original customs, with a few exceptions like the traditional Dhamal dance.[22]
Although Gujarati Siddis have adopted the language and many customs of their surrounding populations, some African traditions have been preserved. These include the Goma music and dance form, which is sometimes called Dhamaal (Gujarati: ધમાલ, fun).[23] The term is believed to be derived from the Ngoma drumming and dance forms of Bantu East Africa.[23] The Goma also has a spiritual significance and, at the climax of the dance, some dancers are believed to be vehicles for the presence of Siddi saints of the past.[24]
"Goma" music comes from the Kiswahili word "ngoma" which means a drum or drums and also means any dance occasion where traditional drums are principally used.
§Siddis of Karnataka[edit]
Main article: Siddis of Karnataka
The Siddis of Karnataka (Kannada: ಕರ್ನಾಟಕದ ಸಿದ್ಧಿಗಳು) (also spelled Siddhis) are an ethnic group of mainly Bantu descent that has made Karnataka their home for the last 400 years.[1] There is a 50,000 strong Siddhi population across India, of which more than a third live in Karnataka. In Karnataka, they are concentrated around Yellapur, Haliyal, Ankola, Joida, Mundgod and Sirsi taluks of Uttara Kannada and in Khanapur of Belgaum and Kalghatgi of Dharwad district. Many members of the Siddis community of Karnataka had migrated to Pakistan after independence and have settled in Karachi, Sindh. . It has been reported that these Siddis believe that Barack Obama shares their genepool and that they wanted to gift a bottle of honey to him on his visit to India in 2010.[25]
§Siddis of Hyderabad, India[edit]
In the 18th century, a Siddi community was established in Hyderabad State by the Arab Siddi diaspora, who would frequently serve as cavalry guards of the Asif Jahi Nizam's irregular army. The Asif Jahi Nizams patronised them with rewards and the traditional Marfa music gained popularity and would be performed during official celebrations and ceremonies.[26][27][28] The Siddis of Hyderabad have traditionally resided in the A.C. Guards (African Cavalry Guards) area near Masjid Rahmania, known locally as Siddi Risala.
§Sheedis of Pakistan[edit]
In Pakistan, locals of Bantu descent are called "Makrani", or "Sheedi". They live primarily along the Makran Coast in Balochistan, and lower Sindh. In the city of Karachi, the main Sheedi centre is the area of Lyari and other nearby coastal areas.[29] Technically, the Sheedi are a brotherhood or a subdivision of the Siddi. The Sheedis are divided into four clans, or houses: Kharadar Makan, Hyderabad Makan, Lassi Makan and Belaro Makan.[30] The sufi saint Pir Mangho is regarded by many as the patron saint of the Sheedis, and the annual Sheedi Mela festival, is the key event in the Sheedi community's cultural calendar.[30] Some glimpses of the rituals at Sidi/Sheedi Festival 2010 include visit to sacred alligators at Mangho pir, playing music and dance.[31] Clearly, the instrument, songs and dance appear to be derived from Africa.[32][33]
Linguistically, Makranis speak Balochi and Sindhi, as well as a dialect of Urdu referred to as Makrani. In Sindh, the Sheedis have traditionally intermarried only with people such as the Mallahs (fisherpeople), Khaskeli (laborers), Khatri (dyeing caste) and Kori (clothmakers).
Famous Sheedis include the historic Sindhi army leader Hoshu Sheedi[34] and Urdu poet Noon Meem Danish.[35][36] Sheedis are also well known for their excellence in sports, especially in football and boxing. The musical anthem of the ruling Pakistan Peoples Party, "Bija Teer", is a Balochi song in the musical style of the Sheedis with Black African style rhythm and drums.[37] Younis Jani is a popular Sheedi singer famous for singing an Urdu version of the reggaeton song "Papi chulo... (te traigo el mmmm...)."[38]
§Siddis or Sheedis in lower Sindh[edit]
Sawan Qambrani, resident of village Syed Matto Shah, Tehsil Bulri Shah Karim, District Tando Muhammad Khan, Sindh
Sheedis are largely populated in different towns and villages in lower Sindh. They are very active in cultural activities and organise annual festivals, like, Habash Festival, with the support of several community organisations. In the local culture, when there is a dance it is not performed by some selected few and watched idly by others but it is participated by all the people present there, ending difference between the performers and the audience.[39]
Sheedis in Sindh also proudly call themselves the Qambranis, Urdu: قمبرانی ; Sindhi: قمبراڻي, in reverence to Qambar, the freed slave of the Islamic caliph Ali.[citation needed]
§Genetics[edit]
Recent advances in genetic analyses have helped shed some light on the ethnogenesis of the Siddi. Genetic genealogy, although a novel tool that uses the genes of modern populations to trace their ethnic and geographic origins, has also helped clarify the possible background of the modern Siddi.
§Y DNA[edit]
A Y-chromosome study by Shah et al. (2011) tested Siddi individuals in India for paternal lineages. The authors observed the E1b1a haplogroup, which is frequent amongst Bantu peoples, in about 42% and 34% of Siddis from Karnataka and Gujarat, respectively. Around 14% of Siddis from Karnataka and 35% of Siddis from Gujarat also belonged to the Sub-Saharan B haplogroup. The remaining 30% of Siddi had Indian or Near Eastern-associated clades, including haplogroups H, L, J and P.[1]
Thangaraj (2009) observed similar, mainly Bantu-linked paternal affinities amongst the Siddi.[40]
§mtDNA[edit]
According to an mtDNA study by Shah et al. (2011), the maternal ancestry of the Siddi consists of a mixture of Sub-Saharan and Indian haplogroups, reflecting substantial female gene flow from neighbouring Indian populations. About 53% of the Siddis from Gujarat and 24% of the Siddis from Karnataka belonged to various Sub-Saharan macro-haplogroup L sub-clades. The latter mainly consisted of L0 and L2a sublineages associated with Bantu women. The remainder possessed Indian-specific subclades of the Eurasian haplogroups M and N, which points to recent admixture with autochthonous Indian groups.[1]
§Autosomal DNA[edit]
Narang et al. (2011) examined the autosomal DNA of Siddis in India. According to the researchers, about 58% of the Siddis' ancestry is derived from Bantu peoples. The remainder is associated with local Indo-European-speaking North and Northwest Indian populations, due to recent admixture events.[41]
Similarly, Shah et al. (2011) observed that Siddis in Gujarat derive 66.90%–70.50% of their ancestry from Bantu forebears, while the Siddis in Karnataka possess 64.80%–74.40% such Southeast African ancestry. The remaining autosomal DNA components in the studied Siddi were mainly associated with local South Asian populations. According to the authors, gene flow between the Siddis' Bantu ancestors and local Indian populations was also largely unidirectional. They estimate this admixture episode's time of occurrence at within the past 200 years or eight generations.[1]
However, Guha et al. (2012) observed few genetic differences between the Makrani of Pakistan and adjacent populations. According to the authors, the genome-wide ancestry of the Makrani was essentially the same as that of the neighboring Indo-European speaking Balochi and Dravidian-speaking Brahui.[42]
§Famous Siddis or Sheedis[edit]
Sidis of Bombay
Jamal-ud-Din Yaqut, confidante of Razia Sultana
Yakut Khan, naval admiral
Malik Ambar, prime minister of Ahmadnagar Sultanate
Hoshu Sheedi, Sindhi commander
Noon Meem Danish, Urdu poet
Nawab of Janjira
Juje Siddi, former Indian national football team and Salgaocar SC goalkeeper[43]
§Films and books[edit]
From Africa...To Indian Subcontinent: Sidi Music in the Indian Ocean Diaspora (2003) by Amy Catlin-Jairazbhoy, in close collaboration with Nazir Ali Jairazbhoy and the Sidi community.
Mon petit diable (My Little Devil) (1999) was directed by Gopi Desai. Om Puri, Pooja Batra, Rushabh Patni, Satyajit Sharma.
Razia Sultan (1983), an Indian Urdu film directed by Kamal Amrohi, is based on the life of Razia Sultan (played by Hema Malini) (1205–1240), the only female Sultan of Delhi (1236–1240), and her speculated love affair with the Abyssinian slave Jamal-ud-Din Yakut (played by Dharmendra). He was referred to in the movie as a habshee.
A Certain Grace: The Sidi, Indians of African Descent by Ketaki Sheth, Photolink, 2013.[44]
"Shaping Membership, Defining Nation: The Cultural Politics of African Indians in South Asia" (2007) by Pashington Obeng
Celebration of 2 march Baloch cultural day in Lyari Karachi
Balochi music (or Baluchi music) refers to music performed by the Baloch people in Balochistan, southern Oman, some parts of Afghanistan and Middle East. Baluchi music is very rich and played with varieties of traditional instruments. Due to their demographics and strong cultural values,
en.wikipedia.org/wiki/Day_of_Ashura#Significance_of_Ashur...
The Day of Ashura (عاشوراء (transliteration: ʻĀshūrā’, Ashura, Ashoura, and other spellings) is on the 10th day of Muharram in the Islamic calendar and marks the climax of the Remembrance of Muharram.
It is commemorated by the Shi‘a as a day of mourning for the martyrdom of Husayn ibn Ali, the grandson of the Islamic prophet Muhammad at the Battle of Karbala on 10 Muharram in the year 61 AH (October 10, 680 AD[2]). Sunni Muslims believe that Moses fasted on that day to express gratitude to God for liberation of Israelites from Egypt. According to Sunni Muslim tradition, Muhammad fasted on this day and asked other people to fast.[3][4]
In some countries and regions such as Iran, Iraq, Pakistan, Lebanon, Bahrain, Trinidad and Tobago and Jamaica, Commemoration of Husayn ibn Ali has become a national holiday and most ethnic and religious communities participate in it.
Etymology of Ashura
The word ashura means simply tenth in Arabic language; hence the name of the remembrance, literally translated, means "the tenth day". The day is indeed the tenth day of the month, although some Islamic scholars offer up different etymologies. In his book Ghuniyatut Talibin, Sheikh Abdul Qadir Jilani writes that the Islamic scholars have a difference of opinion as to why this day is known as Ashura. The consensus is that the day is the tenth day of the month of Muharram. Some scholars, however, suggest that this day is the tenth most important day that God has blessed Muslims with; hence the name Ashura. How ever the real aspect in the Islamic perspective is that when Mohammad found the Jews and Christians fasting that day in rememberence of the God saved Moses from the sea and he said to Firaun "We, the Muslims, have more right in the day to fast than any other," and ordered his followers to fast the same day. Later one of his companions asked whether there should be a difference in the way from Christians and Jews, he orderd them to fast the 9th day of Muharram also starting the next year. But he was not alive to fast the following year.
[edit] Commemoration of the martyrdom of Husayn ibn Ali
Mourning of Muharram
Events
* Battle of Karbala
Figures
* Imam Husayn
* Ali Akbar ibn Husayn
* Ali Asghar ibn Husayn
* al-Abbas ibn Ali
* Zaynab bint Ali
* Sukayna bint Husayn
* Muslim ibn Aqeel
Places
* Imam Husayn Shrine
* Hussainia
Times
* Day of Ashura
* Arba'een
Customs
* Majlis-e-Aza
* Marsia
* Noha
* Soaz
* Ta'zieh
* Tabuik
* Hosay
Main article: Commemoration of Husayn ibn Ali
[edit] History of the commemoration
See also: Battle of Karbala
This day is well-known because of mourning for the martyrdom of Husayn ibn Ali the grandson of Muhammad and the third Shia Imam, along with members of his family and close friends at the Battle of Karbala in the year 61 AH (AD 680). Yazid I was in power then and wanted the Bay'ah (allegiance) of Husayn ibn Ali. Many Muslims believe Yazid was openly going against the teachings of Islam in public and changing the sunnah of Prophet Muhammad.[5][6][7]
Husayn in his path toward Kufa encountered the army of Ubayd-Allah ibn Ziyad, the governor of Kufa. On October 10 680(Muharram 10, 61 AH), he and his small group of companions and family members, who were between 108 and 136 men of Husayn ibn Ali (the grandson of Muhammad).[8][9] fought with a large army of perhaps more than 4,000 men under the command of Umar ibn Sa'ad, son of the founder of Kufa. Husayn and all of his men were killed. The bodies of the dead, including that of Husayn, were then mutilated.[2]
Commemoration for Husayn ibn Ali began after Battle of Karbala. After the massacre, the Umayyad army looted Husayn's camp and set off with his women and children for the court of Ibn Ziyad. A moving oration delivered by Zaynab in Kufa is recorded in some sources. The prisoners were next sent to the court of Yazid, Umayyad caliph, in Damascus, where one of his Syrian followers asked for Husayn's daughter Faṭimah al-Kubra, and once again it was Zaynab who came to the rescue and protected her honour. The family remained in Yazid's prison for a time. The first assembly (majlis) of Commemoration of Husayn ibn Ali is said to have been held by Zaynab in prison. In Damascus, too, she is reported to have delivered a poignant oration.[10]
"Zaynab bint Ali quoted as she passed the prostrate body of her brother, Husayn. " O Muhammad! O Muhammad! May the angels of heaven bless you. Here is Husayn in the open, stained with blood and with limbs torn off. O Muhammad! Your daughters are prisoners, your progeny are killed, and the east wind blows dust over them." By God! She made every enemy and friend weep."
Tabari, History of the Prophets and Kings, Volume XIX The Caliphate of Yazid.[11]
Just few years after Husayn's death his grave became a pilgrimage site among Shi'a. A tradition of pilgrimage to the Imam Husayn Shrine and the other Karbala martyrs quickly developed, which is renown as Ziarat Ashura.[12] The Umayyad and Abbasid caliphs tried to prevent construction of the shrines and discouraged pilgrimage to the sites.[13] The tomb and its annexes were destroyed by the Abbasid caliph Al-Mutawakkil in 850-851 and Shi'a pilgrimage was prohibited, but shrines in Karbala and Najaf were built by the Buwayhid emir 'Adud al-Daula in 979-80.[14]
It did not take long for public rites of remembrance for Husayn's martyrdom to develop from the early pilgrimages. Under the Buyid dynasty, Mu'izz ad-Dawla officiated at public commemoration of Ashura in Baghdad. These commemorations were also encouraged in Egypt by the Fatimid caliph al-'Aziz. From Seljuq times, Ashura rituals began to attract many participants from a variety of backgrounds, including Sunnis. With the recognition of Twelvers as the official religion by the Safavids, Mourning of Muharram extended throughout the first ten days of Muharram.[12]
[edit] Significance of Ashura for Shi'a Muslims
Shi'a devotees congregate outside the Sydney Opera House, Australia to commemorate Imam Hussein.
This day is of particular significance to Shi'a Muslims, who consider Hussein (the grandson of the Prophet) Ahl al-Bayt the third Imam and the rightful successor of Muhammad. Many Shi'as make pilgrimages on Ashura to the Mashhad al-Husayn, the shrine in Karbala, Iraq that is traditionally held to be Imam Hussein's tomb. On this day Shi'a are in remembrance, and mourning attire is worn. They refrain from music, since customarily in Islam when death has occurred music is considered impolite. It is a time for sorrow and respect of the person's passing, and it is also a time for self-reflection, when one commits oneself to the mourning of the Imam Hussein completely. Weddings and parties are also never planned on this date by Shi'as. Shi'as also express mourning by crying and listening to poems about the tragedy and sermons on how Hussein and his family were martyred. This is intended to connect them with Hussein's suffering and martyrdom, and the sacrifices he made to keep Islam alive. Hussein's martyrdom is widely interpreted by Shi'a as a symbol of the struggle against injustice, tyranny, and oppression.[15]
Shi'a Muslims in Malir, Pakistan starting the procession of the Mätam.
Shi'as believe the Battle of Karbala was between the forces of good and evil. Imam Hussain represented good while Yazid represented evil. Shi'as also believe the Battle of Karbala was fought to keep the Muslim religion untainted of any corruptions and they believed the path that Yazid was directing Islam was definitely for his own personal greed.[citation needed]
Shia Imams strongly insists that the day of Ashura should not be taken as a day of jos and festivity. According to a hadith which is reported from Ali some people fabricated a hadith claiming it was on that day the God forgave Adam, Noah arc rested on dry land, The Israelites were saved from Pharaoh's army, etc. The day of Ashura, according to eight Shia Imam, Ali al-Rida, must be observed as a day of inactivity, sorrow and total disregard of worldly cares. [16]
Shia refrain from drinking and eating in commemoration of Imam Hussein. This is known as Fakah, which is not a formal fast.[citation needed]
Many of the events associated with Ashura are held in special congregation halls known as "Imambargah" and Hussainia.[citation needed]
As suffering and cutting the body with knives or chains (matam) have been prohibited by many Shi'a marjas like Ali Khamenei, Supreme Leader of Iran,[17] some Shi'a observe mourning with blood donation which is called "Qame Zani"[17] and flailing[18].
Certain rituals like the traditional flagellation ritual called zanjeer zani or zanjeer matam, involving the use of a zanjeer (a chain) are also performed[19]. These are not religious customs but are popularly done for the sake of Imam Hussain and his family.
At least many Shia believe that taking part in Ashura is to be absolved of sin. A popular Shia saying has it that, `a single tear shed for Hussain washes away a hundred sins.`[20]
[edit] Popular customs
A pilgrimage to Karbala for the celebration of Arba'een, 28 March, 2005.
For Shi'as, commemoration of Ashura is not a festival, but rather a sad event, while Sunni Muslims view it as a victory God (Allah) has given to his prophet, Musa. This victory is the very reason, as Sunni Muslims believe, Muhammad mentioned when recommending fasting on this day. For Shi'as, it is a period of intense grief and mourning. Mourners, congregate at a Mosque for sorrowful, poetic recitations such as marsiya, noha, latmiya and soaz performed in memory of the martyrdom of Hussein, lamenting and grieving to the tune of beating drums and chants of "Ya Hussain." Also Ulamas give sermons with themes of Hussein's personality and position in Islam, and the history of his uprising. The Sheikh of the mosque retells the Battle of Karbala to allow the listeners to relive the pain and sorrow endured by Hussein and his family. In Arab countries like Iraq and Lebanon they read Maqtal Al-Husayn. In some places, such as Iran, Iraq and the Arab states of the Persian Gulf, Ta'zieh, passion plays, are also performed reenacting the Battle of Karbala and the suffering and martyrdom of Hussein at the hands of Yazid.[citation needed]
Tabuiks being lowered in to the sea in Pariaman, Indonesia, by Shia Muslims.
For the duration of the remembrance, it is customary for mosques and some people to provide free meals (Niazz) on certain nights of the month to all people. Many people donate food and Middle Eastern sweets to the mosque. These meals are viewed as being special and holy, as they have been consecrated in the name of Husayn, and thus partaking of them is considered an act of communion with God, Hussain, and humanity.[citation needed]
Many participants congregate together in public processions for ceremonial chest beating (matham/latmiya) as a display of their devotion to Husayn, in remembrance of his suffering and to preach that oppression will not last in the face of truth and justice[21]. Others pay tribute to the time period by holding a Majilis, Surahs from the Quran and Maqtal Al-Husayn are read.[citation needed]
Today in Indonesia, the event is known as Tabuik (Minangkabau language) or Tabut/Tabot (Indonesian). Tabuik is the local manifestation of the Shi'a Muslim Remembrance of Muharram among the Minangkabau people in the coastal regions of West Sumatra, particularly in the city of Pariaman. The festival includes reenactments of the Battle of Karbala, and the playing of tassa and dhol drums.[citation needed]
In countries like Turkey, there is the custom of eating Noah's Pudding Ashure as this day in Turkish is known as Aşure.
[edit] Commemoration of Husayn ibn Ali by non-Muslims
A tadjah at Hosay in Port of Spain during the 1950s
In some countries other religious communities commemorate this event.
In Trinidad and Tobago[22] and Jamaica[23] all ethnic and religious communities participate in this event, locally known as "Hosay" or "Hussay", from "Husayn".[citation needed]
[edit] Significance of Ashura for Sunni muslims
According to Sunni Hadith, Ashura was already known as a commemorative day during which some Meccans used to observe customary fasting. In hijrah event when Muhammad led his followers to Medina, he found the Jews of that area likewise observing fasts on the day of Ashura. At this, Muhammad affirmed the Islamic claim to the fast, and from then the Muslims have fasted on combinations of two or three consecutive days including the 10th of Muharram (e.g. 9th and 10th or 10th and 11th)[24][25].
A companion of the prophet, Ibn Abas reports that the prophet went to Medina and found the Jews fasting on the tenth of Muharram. Muhammad inquired of them, "What is the significance of this day on which you fast?" They replied, "This is a righteous day. On this day God saved the Israelites from their enemy. Therefore Moses fasted on this day." Muhammad said, "I am more worthy of Moses than you." (taken from Muslim) [26]
From then, Muhammad fasted on the tenth of Muharram.[citation needed]
The Shariah law however, shuns acts that resemble Jews and Christians. Thus it is reported in Mishkaat that Muhammad said, "Fast on the day of Ashura and oppose the Jews regarding it. Thus fast on the day before it and on the day after." (Taken from The Significance of Muharram by Rafique Valli, lecturer at the Islamic University for Girls, Johannesburg)
All Sunni Muslims believe that the fast on Ashura is optional.
The Ashura is commemorated for the following occasions which may have happened on the 10th Day of the Muharram:
* God had mercy on Adam[27][unreliable source?]
* The deliverance of Noah from the flood[citation needed]
* Abraham was saved from Nimrod's fire[citation needed]
* Jacob's blindness was healed after Joseph's shirt was brought to him on this day (Quran)[citation needed]
* Job was healed from his illness[citation needed]
* The Israelites were saved from Pharaoh's army.[citation needed]
* Jesus was brought up to heaven after attempts by the Romans to capture and crucify him failed.[citation needed]
All the above incidents are not confirmed to have taken place on Ashura in the Koran, nor by any strong Hadith. These have been reported in the weaker Hadith, but are nevertheless regarded possible by majority of the Sunni Muslims. The most authentic is the 5th incident where God saved Moses and the Israelites from Pharaoh. This is the reason why many muslims fast on the 10th of Muharram.[citation needed]
Today, Sunnis regard fasting during Ashura as recommended, though not obligatory, having been superseded by the Ramadan fast.[28]
Oddly, Sunnis in Egypt customarily eat a pudding (also known as Ashura) after dinner on the Day of Ashura; it is a rice pudding with nuts, raisins, and rose water, and it is also known in Turkish as Aşure. Given that Egypt was ruled by the Shi'ite Fatimid Caliphate and subsequently conquered by the Sunni Ayyubid dynasty, it may be that the (bitter) fast of Ashura was turned on its head after the Fatimid regime was toppled.
[edit] Socio-political aspects
Commemoration of Ashura has great socio-political value for the Shi'a, who have been a minority throughout their history. "Al-Amd" asserts that the Shiite transference of Al-Husayn and Karbala ' from the framework of history to the domain of ideology and everlasting legend reflects their marginal and dissenting status in Arab-Islamic society.[original research?][citation needed] According to the prevailing conditions at the time of the commemoration, such reminiscences may become a framework for implicit dissent or explicit protest. It was, for instance, used during the Islamic Revolution of Iran , the Lebanese Civil War, the Lebanese resistance against the Israeli occupation and in the 1990s Uprising in Bahrain. Sometimes the `Ashura' celebrations associate the memory of Al-Husayn's martyrdom with the miserable conditions of Muslims in other non-Islamic third-world nations, on the pretense that every nation and era has their own Husayn.[29]
From the period of the Iranian Constitutional Revolution (1905-11) onward, mourning gatherings increasingly assumed a political aspect. Following an old established tradition, preachers compared the oppressors of the time with Imam Hosayn's enemies, the umayyads.[30]
The political function of commemoration was very marked in the years leading up to the Islamic Revolution of 1978-79, as well as during the revolution itself. In addition, the implicit self-identification of the Muslim revolutionaries with Imam Hosayn led to a blossoming of the cult of the martyr, expressed most vividly, perhaps, in the vast cemetery of Behesht-e Zahra, to the south of Tehran, where the martyrs of the revolution and the war against Iraq are buried.[30]
On the other hand some governments have banned this commemoration. In 1930s Reza Shah forbade it in Iran. The regime of Saddam Hussein saw this as a potential threat and banned Ashura commemorations for many years. In the 1884 Hosay Massacre, 22 people were killed in Trinidad and Tobago when civilians attempted to carry out the Ashura rites, locally known as Hosay, in defiance of the British colonial authorities.[citation needed]
[edit] Violence during Ashura
The Sunni and Shi'a schism is highlighted by the difference in observance by Sunni and Shi'a Muslims. The violence is perpetrated by Sunni and Shia extremists. In countries that have significant populations of both sects, there is often violence during the holiday.
On June 20, 1994 the explosion of a bomb in a prayer hall of Imam Reza shrine in Mashhad[31] killed at least 25 people.[32] The Iranian government officially blamed Mujahedin-e-Khalq for the incident to avoid sectarian conflict between Shias and Sunnis.[33] However, the Pakistani daily The News International reported on March 27, 1995, "Pakistani investigators have identified a 24-year-old religious fanatic Abdul Shakoor residing in Lyari in Karachi, as an important Pakistani associate of Ramzi Yousef. Abdul Shakoor had intimate contacts with Ramzi Ahmed Yousef and was responsible for the June 20, 1994, massive bomb explosion at the shrine Imam Ali Reza in Mashhad."[34]
The 2004 (1425 AH) Shi'a pilgrimage to Karbala, the first since Saddam Hussein was removed from power in Iraq, was marred by bomb attacks, which killed and wounded hundreds despite tight security.
On January 19, 2008, 7 million Iraqi Shia pilgrims marched through Karbala city, Iraq to commemorate Ashura. 20,000 Iraqi troops and police guarded the event amid tensions due to clashes between Iraqi troops and members of a Shia cult, the Soldiers of Heaven, which left around 263 people dead (in Basra and Nasiriya).[35] Dawoodi Bohra a Sect of Shia Claim the successor of Imam Husayn is Imam Taiyab is underground authorized his Assistant Dai -Syedna Dr. Mohammad Burhanuddin to Lead the Islam - which lead to violence in Mumbai between Bohra and Sunni muslims
[edit] Ashura in the Gregorian calendar
Main article: Islamic calendar
While Ashura is always on the same day of the Islamic calendar, the date on the Gregorian calendar varies from year to year due to differences between the two calendars, since the Islamic calendar is a lunar calendar and the Gregorian calendar is a solar calendar. Furthermore, the method used to determine when each Islamic month begins varies from country to country.
* 2009: January 8 and December 28 (estimated)
* 2010: December 16 (estimated)
[edit] See also
* Husayn ibn Ali
* Remembrance of Muharram
* Battle of Karbala
* Azadari
* Mätam
* Hussainia
* Shahid (martyr)
* List of Dawoodi Bohra Ashura Locations
* Tabuik
* Hosay
[edit] Footnotes
2022 Feb8th Layari Basti, Karachi Solar Lanterns DistributionLyari Basti, Karachi Solar Lanterns Distribution Feb 8th, 2022
Project Title: Distribution of Solar Lanterns for Kachi Abadi Liyari ExpressWay ,Near 13-D , Gulshan e Iqbal , Karachi .
Date Completed: Feb/ 08/2022
Donor: Lodhie Foundation
Implementing Partner: Ms Samiya Khan.
Project Manager/Coordinator: Abdul Samad
Project Locations
The Lodhie Foundation initiative brings a “First Ray of Light” to the rural and poor communities and backward areas of Pakistan. Since 2003, this philanthropic initiative has continued to achieve his goal to bring the poorest people of Pakistan opportunities for socio-economic development. The program has been building momentum and successful results since its beginning. The key element is the distribution and maintenance of solar LED lighting systems through the guidance and management of Pervaiz Lodhie Founder Trustee of Lodhie Foundation located in Karachi, Pakistan
Ever since introducing a noble cause of distribution of SOLAR LANTERN ( ROSHNI ) to the needy and poor villagers and families of rural areas in Pakistan under the Donation of Ms Samiya Khan, a team Lodhie Foundation was assigned to visit the Kachi Abadi Liyari Express Way Karachi to observe and witness the distribution of Solar Lantern ROSHNI to the most needy people of Kachi Abadi Liyari Express Way ,near 13-D Gulshan e Iqbal , Karachi,
As a gesture of goodwill Ms Samiya Khan Donor of Lodhie Foundation offered a gift of 100 solar powered LED lights to the people of Kachi abadi Liyari Express Way, Karachi
Benefits
•Freedom from Darkness — The sunlight fades as early as 6 p.m, leaving the villagers in complete darkness. With solar lantern lighting, they have about an additional five hours of light to add to each day.
•Freedom from Illiteracy — More hours of light means more hours for children to study and get a better education, which is crucial to improving their social-economic future.
•Freedom from Poverty — With solar LED lanterns, the villagers no longer have to pay for expensive kerosene lanterns. Also, with more hours of light, the men and women have additional hours to work, which means more income for each household.
•Freedom from Hunger — More income means more money to better feed each member of the family; a daily concern for villagers.
•Freedom from Disease — Kerosene lanterns give off toxic and dangerous fumes; solar LED lanterns do not. LED lanterns also provide extra visibility, which helps against nighttime hazards.
123,557 items / 853,464 views
This is part of my Mahim Police Sandal procession,the Mahim police pays the tribute to their patron Saint Makhdoom Shah Baba al Mahimi..the first salute and salami is done by the Mahim police than the Urus commences so to speak..
The Siddis will perform at the procession , I did not shoot their performance as I had hurt my barefeet and aborted the shoot .
The Siddis are Indians of African descent settled in Junagadh and other parts of Gujrat including Mumbai.They speak Gujrati with an African dialect.
About the Siddis
The Siddi, Siddhi, or Sheedi (Urdu: شیدی ; Hindi: सिद्दी or शीदि; Gujarati: સિદ્દી) are an Indian ethnic group of Black African descent. The Siddi population is currently estimated to be 20,000-55,000, with Gujarat state of India being the main population center.[1][2] Siddis are mainly Sufi Muslims, although some are Hindus and some Roman Catholic Christians.[3]
There are conflicting hypotheses on the origin of the name Siddi. One theory is that the word was a term of respect in North Africa, similar to the word Sahib in modern India and Pakistan.[2] Another holds that it is a degeneration of the word Sayyid or Sayyadi, which is used for descendants of Prophet Muhammad.[2] A third theory is that the term Siddi is derived from the title borne by the captains of the Arab vessels that first delivered Siddi slaves to India. These captains were known as Sayyid (again, signifying the lineage of Prophet Muhammad), so their black captives were named after them.[4]
Similarly, another term for Siddis, habshi (from Al-Habsh, the Arabic term for Abyssinia), is held to be derived from the common name for the captains of the Ethiopian/Abyssinian ships that also first delivered Siddi slaves to the subcontinent.[4] The term eventually came to be applied to other Africans as well, and referred not only to emancipated Siddis but to their descendants too.[5]
Siddis are also sometimes referred to as Afro-Indians.[6][7][8] Siddis were referred to as Zanj by Arabs, and Seng Chi (a malapropism of Zanj) by the Chinese.[9][10][11]
The first Siddis are thought to have arrived in the Indian subcontinent in 628CE at the Bharuch port. Several others followed with the first Arab Islamic invasions of the subcontinent in 712CE.[13] The latter group are believed to have been soldiers with Muhammad bin Qasim's Arab army, and were called Zanjis.
Most Siddis, however, are believed to be the descendants of slaves, sailors, servants and merchants from the Bantu-speaking parts of East Africa who arrived and became resident in the subcontinent during the 1200-1900CE period.[14] A large influx of Siddis to the region occurred in the 17th century when Portuguese slave traders sold a number of them to local princes.[2]
In Western India (the modern Indian states of Gujarat and Maharashtra), the Siddi gained a reputation for physical strength and loyalty, and were sought out as mercenaries by local rulers, and as domestic servants and farm labor.[2] Some Siddis escaped slavery to establish communities in forested areas, and some even established small Siddi principalities on Janjira Island and at Jaffrabad as early as the twelfth century. A former alternative name of Janjira was Habshan (i.e., land of the Habshis). In the Delhi Sultanate period prior to the rise of the Mughals in India, Jamal-ud-Din Yaqut was a prominent Siddi slave-turned-nobleman who was a close confidant of Razia Sultana (1205-1240CE). Although this is disputed, he may also have been her lover.[15]
As a power center, Siddis were sometimes allied with the Mughal Empire in its power-struggle with the Maratha Confederacy.[2] However, Malik Ambar, a prominent Siddi figure in Indian history at large, is sometimes regarded as the "military guru of the Marathas," and was deeply allied with them.[16] He established the town of Khirki which later became the modern city of Aurangabad, and helped establish the Marathas as a major force in the Deccan. Later, the Marathas adapted Siddi guerrilla warfare tactics to grow their power and ultimately demolish the Mughal empire.[16] Some accounts describe the Mughal emperor Jahangir as obsessed by Ambar due to the Mughal empire's consistent failures in crushing him and his Maratha cavalry, describing him derogatorily as "the black faced" and "the ill-starred" in the royal chronicles and even having a painting commissioned that showed Jahangir killing Ambar, a fantasy which was never realized in reality.[17]
Some Indian Siddis are descended from Tanzanians and Mozambicans brought by the Portuguese.
[edit] Siddis of Gujarat
Siddi Folk Dancers, at Devaliya Naka, Sasan Gir, Gujarat.
Presented as slaves by the Portuguese to the local Prince, Nawab of Junagadh, the Siddis also live around Gir Forest National Park and Wildlife Sanctuary, the last refuge in the world of the almost extinct Asiatic Lions, in Junagadh a district of the state of Gujarat, India.
On the way to Deva-dungar is the quaint village of Sirvan, inhabited entirely by Siddis, a tribe of African people. They were brought 300 years ago from Africa, by the Portuguese for the Nawab of Junagadh. Today, they follow very few of their original customs, with a few exceptions like the traditional Dhamal dance.[18]
Although Gujarati Siddis have adopted the language and many customs of their surrounding populations, some African traditions have been preserved. These include the Goma music and dance form, which is sometimes called Dhamaal (Gujarati: ધમાલ, fun).[19] The term is believed to be derived from the Ngoma drumming and dance forms of East Africa.[19] The Goma also has a spiritual significance and, at the climax of the dance, some dancers are believed to be vehicles for the presence of Siddi saints of the past.[20]
In Pakistan, locals of Black African descent are called "Makrani", "Sheedi" or "Habshi". They live primarily along the Makran Coast in Balochistan (see also Makrani), and lower Sindh. In the city of Karachi, the main Sheedi centre is the area of Lyari and other nearby coastal areas. Technically, the Sheedi are a brotherhood or community distinct from the other Afro-Pakistanis. The Sheedis are divided into four clans, or houses: Kharadar Makan, Hyderabad Makan, Lassi Makan and Belaro Makan.[21] The sufi saint Pir Mangho is regarded by many as the patron saint of the Sheedis, and the annual Sheedi Mela festival, is the key event in the Sheedi community's cultural calendar[22]. It features songs and dance clearly derived from Africa.[23][24]
Linguistically, Makranis are Balochi or Sindhi and speak a dialect of Urdu referred to as Makrani.
Famous Sheedis include the historic Sindhi army leader Hoshu Sheedi[25] and Urdu poet Noon Meem Danish[26][27]. Sheedis are also well known for their excellence in sports, especially in football and boxing. The musical anthem of the ruling Pakistan Peoples Party, "Bija Teer", is a Balochi song in the musical style of the Sheedis with Black African style rhythm and drums[2]. Younis Jani is a popular Sheedi singer famous for singing an Urdu version of the reggaeton song Papi chulo... (te traigo el mmmm...)[3].
[edit] Films
* 2003 - From Africa...To Indian Subcontinent: Sidi Music in the Indian Ocean Diaspora. By Amy Catlin-Jairazbhoy, in close collaboration with Nazir Ali Jairazbhoy and the Sidi community. DVD-R. ISBN 1880519291.
* 1983- Razia Sultan , an indian urdu film directed by Kamal Amrohi , is about The film is based on the life of Razia Sultan (played by Hema Malini) (1205-1240), the only female Sultan of Delhi (1236-1240) and her speculated love affair with the Abyssinian slave Jamal-ud-Din Yakut (played by Dharmendra, he was reffered to in the movie as a habshee.
* 1999 - Mon petit diable (My Little Devil). Directed by Gopi Desai. Om Puri, Pooja Batra, Rushabh Patni, Satyajit Sharma.
[edit] See also
* Zanj
* Afro-Asian
* List of Scheduled Tribes in India
* Murud-Janjira
* Siddhis of Karnataka
* Malunga
* Black Indians (the Americas)
* Chaush
* Makrani
* African Pakistani
2022 Feb8th Layari Basti, Karachi Solar Lanterns DistributionLyari Basti, Karachi Solar Lanterns Distribution Feb 8th, 2022
Project Title: Distribution of Solar Lanterns for Kachi Abadi Liyari ExpressWay ,Near 13-D , Gulshan e Iqbal , Karachi .
Date Completed: Feb/ 08/2022
Donor: Lodhie Foundation
Implementing Partner: Ms Samiya Khan.
Project Manager/Coordinator: Abdul Samad
Project Locations
The Lodhie Foundation initiative brings a “First Ray of Light” to the rural and poor communities and backward areas of Pakistan. Since 2003, this philanthropic initiative has continued to achieve his goal to bring the poorest people of Pakistan opportunities for socio-economic development. The program has been building momentum and successful results since its beginning. The key element is the distribution and maintenance of solar LED lighting systems through the guidance and management of Pervaiz Lodhie Founder Trustee of Lodhie Foundation located in Karachi, Pakistan
Ever since introducing a noble cause of distribution of SOLAR LANTERN ( ROSHNI ) to the needy and poor villagers and families of rural areas in Pakistan under the Donation of Ms Samiya Khan, a team Lodhie Foundation was assigned to visit the Kachi Abadi Liyari Express Way Karachi to observe and witness the distribution of Solar Lantern ROSHNI to the most needy people of Kachi Abadi Liyari Express Way ,near 13-D Gulshan e Iqbal , Karachi,
As a gesture of goodwill Ms Samiya Khan Donor of Lodhie Foundation offered a gift of 100 solar powered LED lights to the people of Kachi abadi Liyari Express Way, Karachi
Benefits
•Freedom from Darkness — The sunlight fades as early as 6 p.m, leaving the villagers in complete darkness. With solar lantern lighting, they have about an additional five hours of light to add to each day.
•Freedom from Illiteracy — More hours of light means more hours for children to study and get a better education, which is crucial to improving their social-economic future.
•Freedom from Poverty — With solar LED lanterns, the villagers no longer have to pay for expensive kerosene lanterns. Also, with more hours of light, the men and women have additional hours to work, which means more income for each household.
•Freedom from Hunger — More income means more money to better feed each member of the family; a daily concern for villagers.
•Freedom from Disease — Kerosene lanterns give off toxic and dangerous fumes; solar LED lanterns do not. LED lanterns also provide extra visibility, which helps against nighttime hazards.
2022 Feb8th Layari Basti, Karachi Solar Lanterns DistributionLyari Basti, Karachi Solar Lanterns Distribution Feb 8th, 2022
Project Title: Distribution of Solar Lanterns for Kachi Abadi Liyari ExpressWay ,Near 13-D , Gulshan e Iqbal , Karachi .
Date Completed: Feb/ 08/2022
Donor: Lodhie Foundation
Implementing Partner: Ms Samiya Khan.
Project Manager/Coordinator: Abdul Samad
Project Locations
The Lodhie Foundation initiative brings a “First Ray of Light” to the rural and poor communities and backward areas of Pakistan. Since 2003, this philanthropic initiative has continued to achieve his goal to bring the poorest people of Pakistan opportunities for socio-economic development. The program has been building momentum and successful results since its beginning. The key element is the distribution and maintenance of solar LED lighting systems through the guidance and management of Pervaiz Lodhie Founder Trustee of Lodhie Foundation located in Karachi, Pakistan
Ever since introducing a noble cause of distribution of SOLAR LANTERN ( ROSHNI ) to the needy and poor villagers and families of rural areas in Pakistan under the Donation of Ms Samiya Khan, a team Lodhie Foundation was assigned to visit the Kachi Abadi Liyari Express Way Karachi to observe and witness the distribution of Solar Lantern ROSHNI to the most needy people of Kachi Abadi Liyari Express Way ,near 13-D Gulshan e Iqbal , Karachi,
As a gesture of goodwill Ms Samiya Khan Donor of Lodhie Foundation offered a gift of 100 solar powered LED lights to the people of Kachi abadi Liyari Express Way, Karachi
Benefits
•Freedom from Darkness — The sunlight fades as early as 6 p.m, leaving the villagers in complete darkness. With solar lantern lighting, they have about an additional five hours of light to add to each day.
•Freedom from Illiteracy — More hours of light means more hours for children to study and get a better education, which is crucial to improving their social-economic future.
•Freedom from Poverty — With solar LED lanterns, the villagers no longer have to pay for expensive kerosene lanterns. Also, with more hours of light, the men and women have additional hours to work, which means more income for each household.
•Freedom from Hunger — More income means more money to better feed each member of the family; a daily concern for villagers.
•Freedom from Disease — Kerosene lanterns give off toxic and dangerous fumes; solar LED lanterns do not. LED lanterns also provide extra visibility, which helps against nighttime hazards.
From Wikipedia, the free encyclopedia
The Day of Ashura (Arabic: عاشوراء ʻĀshūrā’, Ashura, Ashoura, and other spellings; Turkish: Aşure Günü) is on the 10th day of Muharram in the Islamic calendar and marks the climax of the Remembrance of Muharram.
It is commemorated by Shia Muslims as a day of mourning for the martyrdom of Husayn ibn Ali, the grandson of the Islamic Prophet Muhammad at the Battle of Karbala on 10 Muharram in the year 61 AH (October 2, 680 CE).[2] According to Sunni Muslim tradition, Muhammad fasted on this day and asked other people to fast.[3][4] Sunni Muslims also remember the day claiming that Moses fasted on that day to express gratitude to God for liberating the Israelites from Egypt.
In some shia regions of Muslim countries such as Albania, Afghanistan, Iran, Iraq, Azerbaijan, Pakistan, Lebanon, and Bahrain, the Commemoration of Husayn ibn Ali has become a national holiday and most ethnic and religious communities participate in it. Even in predominantly Hindu country like India, Ashura (often called Moharram) is a public holiday.
The root for the word ashura has the meaning of tenth in Semitic languages; hence the name of the remembrance, literally translated, means "the tenth day". According to the orientalist A.J. Wensinck, the name is derived from the Hebrew ʿāsōr, with the Aramaic determinative ending.[5] The day is indeed the tenth day of the month, although some Islamic scholars offer up different etymologies.
In his book Ghuniyatut Talibin, Sheikh Abdul Qadir Jilani writes that the Islamic scholars have a difference of opinion as to why this day is known as Ashura, with some scholars suggesting that this day is the tenth most important day that God has blessed Muslims with.[citation needed]
his day is well-known because of mourning for the martyrdom of Husayn ibn Ali, the grandson of Muhammad and the third Shia Imam, along with members of his family and close friends at the Battle of Karbala in the year 61 AH (680 CE). Yazid I was in power then and wanted the Bay'ah (allegiance) of Husayn ibn Ali. Muslims believe Yazid was openly going against the teachings of Islam in public and changing the sunnah of Muhammad.[6][6][7]
Husayn in his path toward Kufa encountered the army of Ubayd-Allah ibn Ziyad, the governor of Kufa. On October 10, 680 (Muharram 10, 61 AH), he and his small group of companions and family members, who were between 72 men [8][9] fought with a large army of perhaps more than 100,000 men under the command of Umar ibn Sa'ad, son of the founder of Kufa. Husayn and all of his men were killed. Before he died, he said "if the religion of Mohammad was not going to live on except with me dead, let the swords tear me to pieces."[10][unreliable source?]. Some of the bodies of the dead, including that of Husayn, were then mutilated.[2]
Commemoration for Husayn ibn Ali began after the Battle of Karbala. After the massacre, the Umayyad army looted Husayn's camp and set off with his women and children for the court of Ibn Ziyad. A moving oration delivered by Zaynab in Kufa is recorded in some sources. The prisoners were next sent to the court of Yazid, Umayyad caliph, in Damascus, where one of his Syrian followers asked for Husayn's daughter Faṭimah al-Kubra, and once again it was Zaynab who came to the rescue and protected her honour. The family remained in Yazid's prison for a time. The first assembly (majlis) of Commemoration of Husayn ibn Ali is said to have been held by Zaynab in prison. In Damascus, too, she is reported to have delivered a poignant oration. The prison sentence ended when Husayn's 3 year old daughter, Janabe Rukaiyya, died in captivity, unaware of her father's martyrdom. She often cried in prison to be allowed to see her father. She is believed to have passed away when she saw her fathers mutilated head. Her death caused an uproar in the city, and Yazid, fearful of a potential resulting revolution, freed the captives.[11]
"Zaynab bint Ali quoted as she passed the prostrate body of her brother, Husayn. " O Muhammad! O Muhammad! May the angels of heaven bless you. Here is Husayn in the open, stained with blood and with limbs torn off. O Muhammad! Your daughters are prisoners, your progeny are killed, and the east wind blows dust over them." By God! She made every enemy and friend weep."
Tabari, History of the Prophets and Kings, Volume XIX The Caliphate of Yazid.[12]
Husayn's grave became a pilgrimage site among Shi'a only a few years after his death. A tradition of pilgrimage to the Imam Husayn Shrine and the other Karbala martyrs quickly developed, which is known as Ziarat Ashura.[13] The Umayyad and Abbasid caliphs tried to prevent construction of the shrines and discouraged pilgrimage to the sites.[14] The tomb and its annexes were destroyed by the Abbasid caliph Al-Mutawakkil in 850-851 and Shi'a pilgrimage was prohibited, but shrines in Karbala and Najaf were built by the Buwayhid emir 'Adud al-Daula in 979-80.[15]
Public rites of remembrance for Husayn's martyrdom developed from the early pilgrimages[citation needed]. Under the Buyid dynasty, Mu'izz ad-Dawla officiated at public commemoration of Ashura in Baghdad[citation needed]. These commemorations were also encouraged in Egypt by the Fatimid caliph al-'Aziz[citation needed]. From Seljuq times[citation needed], Ashura rituals began to attract participants from a variety of backgrounds, including Sunnis[citation needed]. With the recognition of Twelvers as the official religion by the Safavids, Mourning of Muharram extended throughout the first ten days of Muharram.[13]
[edit] Significance of Ashura for Shi'a Muslims
Taziya procession carried out by Shiite Muslims in Indian town of Hallaur on the Day of Ashura.
Shi'a devotees congregate outside the Sydney Opera House, Australia to commemorate Husayn.
This day is of particular significance to Shi'a and Alawite Muslims, who consider Husayn (the grandson of Muhamad) Ahl al-Bayt the third Imam and the rightful successor of Muhammad. Shi'as make pilgrimages on Ashura, as they do forty days later on Arba'een, to the Mashhad al-Husayn, the shrine in Karbala, Iraq that is traditionally held to be Husayn's tomb. On this day Shi'a are in remembrance, and mourning attire is worn. They refrain from music, since Arabic culture generally considers music impolite during death rituals. It is a time for sorrow and respect of the person's passing, and it is also a time for self-reflection, when one commits oneself to the mourning of the Husayn completely. Weddings and parties are also never planned on this date by Shi'as. Shi'as also express mourning by crying and listening to poems about the tragedy and sermons on how Husayn and his family were martyred. This is intended to connect them with Husayn's suffering and martyrdom, and the sacrifices he made to keep Islam alive. Husayn's martyrdom is widely interpreted by Shi'a as a symbol of the struggle against injustice, tyranny, and oppression.[16]
Shi'a Muslims in Malir, Pakistan performing zanjeer--ritual flagellation.
Shi'as believe the Battle of Karbala was between the forces of good and evil with Husayn representing good while Yazid represented evil. Shi'as also believe the Battle of Karbala was fought to keep the Muslim religion untainted of any corruptions and they believed the path that Yazid was directing Islam was definitely for his own personal greed.[citation needed]
Shia Imams strongly insist that the day of Ashura should not be taken as a day of joy and festivity. According to a hadith which is reported from Ali some people fabricated a hadith claiming it was on that day the God forgave Adam, Noah's Ark rested on dry land, The Israelites were saved from Pharaoh's army, etc. The day of Ashura, according to Eighth Shia Imam, Ali al-Rida, must be observed as a day of inactivity, sorrow and total disregard of worldly cares.[17]
Some of the events associated with Ashura are held in special congregation halls known as "Imambargah" and Hussainia.[citation needed]
As suffering and cutting the body with knives or chains (matam) have been prohibited by Shi'a marjas like Ali Khamenei, Supreme Leader of Iran,[18] some Shi'a observe mourning with blood donation which is called "Qame Zani"[18] and flailing.[19] Yet some Shi'ite men and boys, considered heretics by some Muslim scholars, slash themselves with razors (zanjeer) or swords (talwar) and allow their blood to run freely.[19]
Certain rituals like the traditional flagellation ritual called Talwar zani (talwar ka matam or sometimes tatbir) using a sword or zanjeer zani or zanjeer matam, involving the use of a zanjeer (a chain with blades) are also performed.[20] These are religious customs that show solidarity with Husayn and his family. People mourn the fact that they were not present at the battle to fight and save Husayn and his family.[21][22]
Shia commonly believe that taking part in Ashura is to be absolved of sin[citation needed]. A popular Shia saying has it that, `a single tear shed for Husayn washes away a hundred sins.`[23]
For Shi'as, commemoration of Ashura is not a festival, but rather a sad event, while Sunni Muslims view it as a victory God has given to his prophet, Moses. This victory is the very reason, as Sunni Muslims believe, Muhammad mentioned when recommending fasting on this day. For Shi'as, it is a period of intense grief and mourning. Mourners, congregate at a Mosque for sorrowful, poetic recitations such as marsiya, noha, latmiya and soaz performed in memory of the martyrdom of Husayn, lamenting and grieving to the tune of beating drums and chants of "Ya Hussain." Also Ulamas give sermons with themes of Husayn's personality and position in Islam, and the history of his uprising. The Sheikh of the mosque retells the Battle of Karbala to allow the listeners to relive the pain and sorrow endured by Husayn and his family. In Arab countries like Iraq and Lebanon they read Maqtal Al-Husayn. In some places, such as Iran, Iraq and the Arab states of the Persian Gulf, Ta'zieh, passion plays, are also performed reenacting the Battle of Karbala and the suffering and martyrdom of Husayn at the hands of Yazid.[citation needed]
Tabuiks being lowered in to the sea in Pariaman, Indonesia, by Shia Muslims.
For the duration of the remembrance, it is customary for mosques and some people to provide free meals (Niazz) on certain nights of the month to all people[citation needed]. People donate food and Middle Eastern sweets to the mosque[citation needed]. These meals are viewed as being special and holy, as they have been consecrated in the name of Husayn, and thus partaking of them is considered an act of communion with God, Hussain, and humanity.[citation needed]
Participants congregate in public processions for ceremonial chest beating (matham/latmiya) as a display of their devotion to Husayn, in remembrance of his suffering and to preach that oppression will not last in the face of truth and justice.[24] Others pay tribute to the time period by holding a Majilis, Surahs from the Quran and Maqtal Al-Husayn are read.
Today in Indonesia, the event is known as Tabuik (Minangkabau language) or Tabut (Indonesian). Tabuik is the local manifestation of the Shi'a Muslim Remembrance of Muharram among the Minangkabau people in the coastal regions of West Sumatra, particularly in the city of Pariaman. The festival includes reenactments of the Battle of Karbala, and the playing of tassa and dhol drums.[citation needed]
In countries like Turkey, there is the custom of eating Noah's Pudding (Ashure) as this day in Turkish is known as Aşure.
[edit] Commemoration of Husayn ibn Ali by non-Muslims
A tadjah at Hosay in Port of Spain during the 1950s
In some countries other religious communities commemorate this event.
In Trinidad and Tobago[25] and Jamaica[26] all ethnic and religious communities participate in this event, locally known as "Hosay" or "Hussay", from "Husayn".
The Sunni and Shi'a schism is highlighted by the difference in observance by Sunni and Shi'a Muslims. The violence is perpetrated by extremists. In countries that have significant populations of both sects, there is often violence during the holiday.
On June 20, 1994 the explosion of a bomb in a prayer hall of Imam Reza shrine in Mashhad[35] killed at least 25 people.[36] The Iranian government officially blamed Mujahedin-e-Khalq for the incident to avoid sectarian conflict between Shias and Sunnis.[37] However, the Pakistani daily The News International reported on March 27, 1995, "Pakistani investigators have identified a 24-year-old religious fanatic Abdul Shakoor residing in Lyari in Karachi, as an important Pakistani associate of Ramzi Yousef. Abdul Shakoor had intimate contacts with Ramzi Ahmed Yousef and was responsible for the June 20, 1994, massive bomb explosion at the shrine Imam Ali Reza in Mashhad."[38]
The 2004 (1425 AH) Shi'a pilgrimage to Karbala, the first since Saddam Hussein was removed from power in Iraq, was marred by bomb attacks, which killed and wounded hundreds despite tight security.
On January 19, 2008, 7 million Iraqi Shia pilgrims marched through Karbala city, Iraq to commemorate Ashura. 20,000 Iraqi troops and police guarded the event amid tensions due to clashes between Iraqi troops and members of a Shia cult, the Soldiers of Heaven, which left around 263 people dead (in Basra and Nasiriya).[39]
On December 27, 2009, tens of thousands of opposition protesters in Iran demonstrated in conjunction with the day of Ashura. Clashes between anti-riot forces and demonstrators occurred in several Iranian cities. Among others, the nephew of the opposition leader Mir-Hossein Mousavi was killed.[40]
On December 28, 2009, dozens of people were killed and hundreds injured (including both Shia and Sunni commemorators) during the Ashura procession when a massive bomb exploded at the procession in Karachi, Pakistan (See: 2009 Karachi bombing). Reuters[41]
On December 15, 2010, 200 Shia followers were detained by the Selangor Islamic Department (JAIS) in a raid at a shop house in Sri Gombak known as Hauzah Imam Ali ar-Ridha (Hauzah ArRidha). According to the Selangor Mufti's fatwa, Shiisme is considered a deviant from Ahlus Sunnah Wal Jamaah or Sunni as some of its teachings contradict from aqidah and syariah views of Ahlus Sunnah wal Jamaah. Khusrin said all those who were detained will be charged under Section 12 © of the Selangor Syariah Criminal Enactment 1995 which are insulting, rejecting, or dispute the violation of the instructions set out and given a fatwa by the religious authorities. ABNA[42]
[edit] Ashura in the Gregorian calendar
.. probably, this is how it all began! when cattle farmer was sitting idle, grazing his cattle.
see my fav ART related images here
KUTCHI Mosque is named after the Kutchi (کچھی ) community living around this mosque at Dhobi Ghat. The mosque was rebuilt about 4, 5 years back and is known now as KASHTI WALI MASJID (the ship like mosque). This is the 3rd time when it is being constructed while the original one was built by the laborers working alongisde the lyari river when they were constructing the walls at the edge of the river -more than 100 years backand during the British era.
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