View allAll Photos Tagged cleanliness
Cleanliness is next to Godliness, and last night I cleaned my house like never before!
I couldn't even sit on my bed the way I am sitting here, there were piles of everything everywhere. I am so happy now!
A class 365 Networker Express unit approaches Rainham on a Ramsgate - Victoria working. The grimy exterior condition has always been the norm on the Kent main lines, and shows how some characteristics of a particular area can survive operators. In BR days, South Eastern Division main line units were always grubby compared to the similar units on the Central & South Western divisions. The same situation still applies today; although the current incumbent 'Southeastern.' are quite a bit better than their predecessors Connex, they rarely achieve the standard of cleanliness maintained by 'Southern' or SWT, particularly with the 375/6 and 375/7 stock. For some reason the 375/9 units always seem to be cleaner.
A technician with the John C. Stennis Space Center's Fluid Component Facility studies samples to determine cleanliness of valves and fittings used on pipes that transport liquid fuel and propellants. The clean room where the technicians work is similar to a hospital surgical room.
Credit: NASA
Image Number: 95-081-19
Date: 1995
meine Besen-Sammlung - collection
Broom for the hand - Brosse à la main - Handfeger
Show me your broom and I'll tell you who you are ...
Montre-moi ton balai et je te dirai qui tu es ...
Zeige mir Deinen Besen und ich sage Dir, wer Du bist ...
One of the first tools of mankind is a broom. However, the street sweepers and cleaners are often despised in society, because they take care of dirt and waste. The housework is usually undervalued. However, order and cleanliness are part of the culture.
L'un des premiers outils de l'humanité est le balai. Toutefois, les balayeuses et les nettoyeurs sont souvent méprisés dans la société, car ils prennent soin de la saleté et les déchets. Le ménage est généralement sous-évalué. Cependant, l'ordre et la propreté font partie de la culture.
Eines der ersten Werkzeuge der Menschheit sind Besen. Allerdings sind die Straßenfeger und Putzfrauen häufig in der Gesellschaft verachtet, weil sie sich um Dreck und Abfall kümmern. Auch die Hausarbeit wird meist unterbewertet. Ordnung und Sauberkeit allerdings sind Errungenschaft der Kultur.
Absence of eyesores. The Municipality of Barili, Cebu is different from some other cities and towns in terms of certain aspects of general cleanliness. Practically there is an absence of unsightly posters, advertisement billboards, graffiti and abandoned junks. Open space is utilized for the planting of fruits and forests trees.
Well-maintained drainage and sewerage system. Drainage system in the public market and slaughterhouse and other public places are properly maintained as can be observed during the assessment. There are no garbage or litters inside the canals. Free-flow water is evident during the evaluation. De-clogging of drainage canal is regular and done by maintenance men of municipal government. Store and market stall owners also help prevent the clogging of canals with solid wastes by maintaining the cleanliness of their immediate vicinity.
Presence of well-kept public toilets. Public toilets are generally clean. These can be found practically in all public places. Comfort rooms in the municipal hall were found to be very well maintained and the same is true with those at the market, where the surroundings were planted with ornamental plants. Water is provided in all these comfort rooms.
Clean public market/slaughterhouse. Public market is generally clean, free from garbage and litters. Fish and meat stalls are provided with water for flushing. Garbage receptacles are present where collected wastes materials are place for disposal by the garbage collectors.
On the other hand, the municipal abattoir is well drained and properly maintained. No evident of scattered carcasses trimmings, were present, foul odor inherent to slaughterhouse are reduced to the minimum.
Presence of Trash receptades. Trash receptacles are color-coded. Each set three drums, painted red (for plastics), green (for tin cans and bottles), blue (for leaves, papers etc.). These garbage are collected daily by the two garbage trucks of the LGU.
Presence of Garbage collection and Disposal System. To complement the two garbage trucks that collect the garbage of the town daily, Barili was able to acquire four (4) mechanized grass cutters and shredder machine, which sheds big masses of garbage such as leaves to be decomposed in the compost pit. The decomposed materials can be used as organic fertilizer.
I'm pretty sure there aren't enough wipes in the world to get Matilda's feet as sand-free as she wants them to be.
The lower level of the church was open and we stumbled around inside. A central corridor, flanked by small rooms with iron gates. It didn't look much like a church. It was dark and cool, a welcome relief from the midday sun outside.
We had already sailed across Cappadocia in a Balloon that morning, and had caught a bus to Nevshehir in an effort to trace some of Stan's ancestry. We had been directed by a man at the council chambers along a dusty road that led out of town, and up hill, towards the Old Greek Church. We had walked for several kilometres, when I realised that I had forgotten to buy water. It was hot, it was midday and there was no shade. We walked through what looked like the results of an earthquake. The remains of hundreds of houses strewn across the hillside in an avalanch of rubble. A few houses remained standing, but the little village was a ghost town. (We were told later that the houses had been demolished by the local Council.)
"Keep going until you come to the Church", the man had said, "You can't miss it." Eventually the ruined township gave way to a soft green hillside covered in wildflowers, and indeed the Church was easy to find.
As we approached the church we passed a local village woman. Her huge untethered breasts, hanging under her purple top. She smiled, "Merhaba." she said, in welcome and continued on her way.
Through a gate at the side of the church outside we we had seen a flight of stairs leading to the upper chamber. And scouting around in the darkness, I discovered a hole in the back wall of the last room which lead to the base of the stairway.
Stan took the lead, it was quite a drop from where we stood, to the base of the stairs on the floor below. I knew I could shimmy down, but I was worried that I wouldn’t be able to climb back up. It was a good 4ft drop and I am only 5ft tall.
He left me with the camera bags and headed up the stairs. "Be careful" I called out, my voice small and echoey in the dank room. It smelled of damp and earth. Gradually my eyes became accustomed to the darkness and I could see crumbling stones and dust all around me.
Stan returned. "You've got to come up the stairs, there is a large open chamber up here." he said.
I really wanted to go, but I was afraid I'd get trapped. Ultimately curiosity won out over fear and intrepidly I followed, passing my camera first and dropping heavily to the floor below.
It appeared that the areas between the columns and arches of the existing church had been filled in, to create a series of rooms. The columns half-buried in the walls. We wandered from room to room taking photos, wondering about the iron gates, and carefully testing the floor, incase it collasped under our feet. On the side of one room a mihrab had been crudely painted on the wall, indicating that the Old Greek Church must have been used as a mosque in recent times.
Later we found out that it had also been used as a local prison, hence the iron gates, on what we now know were cells.
We retreated downstairs again. And with some effort, and a lot of help from Stan, I managed to scramble back up into the lower chamber. We revisited the lower rooms and a flash of colour caught my eye. Behind layers of paint, scratched and decaying were the remnants of Christian frescoes, barely discernible. I photograph what I can.
I am really thirsty by now and covered in dirt and dust... and hungry. I am nursing a sizeable headache, from dehydration and too much sun-exposure.
We had really misjudged the time it would take to visit this place and had set off a little under-prepared. We have the option of returning to town, but the lure of the ruins of an old roman bathhouse on the horizon draws us even further away. The dome has complete fallen in and the building is overgrown with weeds and nettles, it must have been quite beautiful in its day.
On the way back to town, I stop to photograph a little girl, face full of freckles and her red hair hanging in two long plaits. She is with her family and they all pose for me. Stan has gone on ahead and is lost to view. I reposition the family in the shade of their house and out of the harsh light. We have no common language, but I tell the lady that her daughter is “cok guzel” ... very beautiful, testing out my limited Turkish.
As I turn to leave they call out to me.
"Su?" they ask.
"Evet." I reply, "teşekkürler"
They scurry inside and return with a glass of water. I am too thirsty to be worried about cleanliness or hygiene, and I gladly drink it down.
I thank them again, and hurry off after Stan, the town of Nevshehir is still a long way away, and we are only half-way through our day.
meine Besen-Sammlung - collection
Broom for the hand - Brosse à la main - Handfeger
Show me your broom and I'll tell you who you are ...
Montre-moi ton balai et je te dirai qui tu es ...
Zeige mir Deinen Besen und ich sage Dir, wer Du bist ...
One of the first tools of mankind is a broom. However, the street sweepers and cleaners are often despised in society, because they take care of dirt and waste. The housework is usually undervalued. However, order and cleanliness are part of the culture.
L'un des premiers outils de l'humanité est le balai. Toutefois, les balayeuses et les nettoyeurs sont souvent méprisés dans la société, car ils prennent soin de la saleté et les déchets. Le ménage est généralement sous-évalué. Cependant, l'ordre et la propreté font partie de la culture.
Eines der ersten Werkzeuge der Menschheit sind Besen. Allerdings sind die Straßenfeger und Putzfrauen häufig in der Gesellschaft verachtet, weil sie sich um Dreck und Abfall kümmern. Auch die Hausarbeit wird meist unterbewertet. Ordnung und Sauberkeit allerdings sind Errungenschaft der Kultur.
Miracle Church of Christ | Dirty Laundry (Laundromat, Bar and Cafe)
Charleston, South Carolina
June 2012
Does your workplace* meet your personal standards of hygiene? Is the sink overflowing with unwashed food containers? Is there something suspiciously green growing in the bottom of that coffee mug? Did budget cuts take away your dish soap? Well, it’s no good griping about it when some old-fashioned elbow grease can supply the cure. It’s time to seize the initiative and the towels, and clean the place up with the Keep It Clean Kit!
And when it’s time to reward yourself for a job well done pamper those hard working hands with a double supply of doctor recommended, vitamin enriched, anti-bacterial, moisturizing hand lotions.
Proper maintenance of your environment and self includes:
64 fluid ounces (2 full quarts) of triple action Ajax® dish liquid
10” scrub brush from IKEA® with bold red bristle and a suction cup so it won’t get away
4 extra large (almost** a yard square) cotton dish towels stitched with seaside*** and bucolic architectural renderings****
And for the post task pampering you’ll find tucked into a soft and cozy fabric pouch:
2 ounces of Bath & Body Works® Midnight Pomegranate™ anti-bacterial moisturizing hand lotion with vitamins B5, E, and wheat germ oil
4 ounces of Caren et Cie™ French Vanilla hand treatment, doctor recommended, and enriched with vitamins A, D, C, aloe, and bits of almond oil, sage, rosemary, cucumber, willow, horsetail, willow bark, green tea, ginseng, lemon and grapefruit.
And that’s not all—as a bonus you'll also receive 100 grams of heart-shaped Bath Fizzer***** from Wal-Mart!
All attractively packaged in a red and white American Eagle shoebox
*or domicile
** 28” x 34”
*** two lighthouses
**** one farmhouse, one barn
***** Cautions: Do Not Store in Air Tight Container! Do Not Apply Around Eyes or Lips! Keep Out of Reach of Children!
Absence of eyesores. The Municipality of Barili, Cebu is different from some other cities and towns in terms of certain aspects of general cleanliness. Practically there is an absence of unsightly posters, advertisement billboards, graffiti and abandoned junks. Open space is utilized for the planting of fruits and forests trees.
Well-maintained drainage and sewerage system. Drainage system in the public market and slaughterhouse and other public places are properly maintained as can be observed during the assessment. There are no garbage or litters inside the canals. Free-flow water is evident during the evaluation. De-clogging of drainage canal is regular and done by maintenance men of municipal government. Store and market stall owners also help prevent the clogging of canals with solid wastes by maintaining the cleanliness of their immediate vicinity.
Presence of well-kept public toilets. Public toilets are generally clean. These can be found practically in all public places. Comfort rooms in the municipal hall were found to be very well maintained and the same is true with those at the market, where the surroundings were planted with ornamental plants. Water is provided in all these comfort rooms.
Clean public market/slaughterhouse. Public market is generally clean, free from garbage and litters. Fish and meat stalls are provided with water for flushing. Garbage receptacles are present where collected wastes materials are place for disposal by the garbage collectors.
On the other hand, the municipal abattoir is well drained and properly maintained. No evident of scattered carcasses trimmings, were present, foul odor inherent to slaughterhouse are reduced to the minimum.
Presence of Trash receptades. Trash receptacles are color-coded. Each set three drums, painted red (for plastics), green (for tin cans and bottles), blue (for leaves, papers etc.). These garbage are collected daily by the two garbage trucks of the LGU.
Presence of Garbage collection and Disposal System. To complement the two garbage trucks that collect the garbage of the town daily, Barili was able to acquire four (4) mechanized grass cutters and shredder machine, which sheds big masses of garbage such as leaves to be decomposed in the compost pit. The decomposed materials can be used as organic fertilizer.
Known for its serene beauty and cleanliness (and often called "Europe's cleanest lake"), the lac d'Annecy is the second largest lake in France. Surrounded by the French Alps of Haute Savoie, the lake covers about 28 square kilometers at an average depth of 41 meters. This photo was taken from the Col de la Forclaz, situated on the south side at about 1150 meters above sea level, or 700 meters above the lake. Besides the view, the site is also popular for paragliding.
Panoramic photo of the same view here: www.flickr.com/photos/jojo_septantesix/7576619282/in/phot...
Nikon D5100 with Nikkor 35/1.8; processing in Aperture 3.
Designer: Propaganda Office of the Ministry of Health of the Central People's Government (中央人民政府卫生部宣传处)
1954, October
Love cleanliness and tidiness
Ai zhengjie (爱整洁)
Call nr.: BG D25/162 (Landsberger collection)
More? See: chineseposters.net
Blessings from the eldest worshiper of the family.
My Experience of Chhath
I am a permanent resident of Kolkata, but I never witnessed the celebration of Chhath Pooja here. Lakhs of migrant residents from Uttar Pradesh, Bihar and other states of India and Nepal as well, celebrated their most ancient festival along the bank of river Hoogly, the sacred river that flows through the city. On 6th November this year, around 2pm, I went to a famous ghat on the bank of river Hoogly opposite to Eden gardens. It was an unique photographic journey to witness how people performed their rituals with so much devotion and faith. I saw hundreds of devotees sitting on the banks quietly with their offerings to Sun God and some performing their rituals with half of their bodies immersed in the Ganges, and some with fire, called ‘Homas’. I was closely looking at them, and I was amazed by their dedication, devotion and complacency. Thousands of devotees were found proceeding towards the Ganges with their offerings, all cladded in bright clothes and ornaments, and many were found on their way to lay prone on the roads touching their whole body (Ashtanga or eight parts of the body) on the Earth and performing ‘Dondis’(Surya Namaskara -Sanskrit: सूर्यनमस्कार, Sun Salutation). Many of the family members, including newborn kids were found lying on the roads waiting for the main worshipper of the family to crossover their bodies as a way to get blessings from them. Most of the main family worshippers were found to be the eldest ladies of the family. Through Chhath, I rediscovered my religious India, in a new and beautiful way.
Chhath Pooja
Chhath is an ancient Hindu Vedic festival of worshiping Sun God, as the Rigveda contains hymns worshiping the Sun God and describes similar rituals.Historically it is native to eastern Uttar Pradesh, North Bihar of India and Mithila State of Nepal.The Chhath Puja is dedicated to the Sun and his wife Usha in order to thank them for bestowing the bounties of life on earth.The God is worshiped during the Chhath festival to promote well-being, prosperity and progress. In Hinduism, Sun worship is also believed to help cure a variety of diseases, including leprosy, and helps ensure the longevity and prosperity of family members, friends, and elders. Environmentalists claim that Chhath is the most eco-friendly Hindu festival.
Regions Celebrating Chhath
Although the festival is observed most elaborately in Mithila Province of Nepal,Terai-Madhesh region of Nepal, Indian states of Bihar, Jharkhand and UP, it is also more prevalent in areas where migrants from those areas have a presence.The festival is celebrated in the regions including but not exclusive to the northeast region of India, Madhya Pradesh, Uttar Pradesh, Chhattisgarh, Chandigarh, Gujarat, as well in various countries worldwide.
Timings
Chhath puja is performed on Kartika Shukla Shashthi, which is the sixth day of the month of Kartika in Bengali calender. This falls typically in the month of October or November in the Gregorian English Calendar.
History
The rituals also find reference in the Sanskrit epic poem Mahābhārata in which Draupadi is depicted as observing similar rites. It is assumed that the oldest Purohits were requested by the kings to come and perform the traditional pooja of the Lord Sun. They used to chant the ancient Rigveda texts and a variety of hymns for worshiping the God. In the ancient time of Mahabharata Chhath pooja was celebrated by Draupadi and Pandavas of Hastinapur (present Delhi) for solving their instant problem and regaining their lost kingdom. It is also assumed that the Chhath puja was first started by the Surya Putra (son of Sun God) Karna. He was a great warrior and had ruled over the Anga Desh (Munger district of Bihar) during the Mahabharata period.
Ethymology
The word chhath means sixth in Nepali, Maithili and Bhojpuri languages and the festival is celebrated on the sixth day of the month Kārtika of the Hindu lunar Bikram Sambat calendar.The word is a Prakrit derivation from the Sanskrit ṣaṣṭhi, meaning sixth.
The Goddess who is also worshipped during the famous Chhath Puja is known as Chhathi Maiya. Chhathi Maiya is known as Usha in the Vedas. She is believed to be the beloved younger wife of Surya, the sun god. The rituals signify rising sun as well as setting sun.
Rituals and Traditions of Chhath Puja
It is believed that worshipers of the Chhath take holy bath and follows a period of abstinence and become separate for 4 days from the main family. Throughout the period he is believed as the pure spirit and sleep on the floor having single blanket.
Devotees offer prasad to Sun at the Chhath such as sweets, Kheer, Thekua, bananas and other fruits included in a small bamboo tokari. The prasad is cooked without salt, onions or garlic with maintained purity. It is a four days festival which includes:
On the first day, devotees take bathe early in the morning in the holy water of Gange and bring some holy water to their home to prepare the offerings. The home and its surroundings should be cleaned at this day. They take only one meal a day known as kaddu-bhat cooked only by using the bronze or soil utensils and mango woods over the soil stove.
On the second day, the day before Chhath, devotees keeps fast for whole day and break their fast in the evening after sunset after the worship of Sun. They offer Rasiao-kheer, puris, fruits in the puja. After taking meal in the evening, they go on a fast without water for the next 36 hours.
On the third day (day of Chhath) they offer the Sanjhiya Arghya at the ghat of riverbank. After Arghya, they wear the single saree of turmeric color. Other family members are waiting for getting the blessings from worshiper. At the night of Chhath a vibrant event of Kosi is celebrated by lighting the lamps of clay diyas under the covering of five sugarcane sticks. The five sugarcane sticks indicate the Panchatattva (earth, water, fire, air and space) the human is body made up of.
On the early morning of the fourth day (Paarun), devotees along with their family and friends offer Bihaniya Aragh at the ghat of riverbank of Gange. Devotees end their festival through breaking the fast by having the Chhath prashad.
Six levels of purification in Chhath ( a belief)
The belief of fast and cleanliness of body on the festival identify the detoxification of the body and mind in order to set up the body and mind to accept the cosmic solar energy.
Standing in water with half of the body inside the water diminishes the escape of energy as well as facilitates the prana to elevate to the sushumna.
Then the entrance of cosmic solar energy takes place in the pineal gland, pituitary gland and hypothalamus (known as the Triveni complex) through the retina and optic nerves.
In the 4th stage Triveni complex gets activated.
After activation of the Triveni complex, spine gets polarized and body of devotee gets transformed into a cosmic powerhouse and gets the Kundalini Shakti.
At this stage the devotee is fully able to conduct, recycle and pass on the energy into entire universe.
Benefits of the rituals (a belief)
Devotee of the Chhath puja can improve the immunity of body.
A variety of skin infections can be cured through the safe radiations of sunlight.
It increases the fighting power of blood by improving the performance of WBC.
Solar energy provides the power to control the secretion of hormones.
Significance
Chhath puja has a special significance during the Sunrise and Sunset periods. The Sunrise and sunset are the most important periods of the day during which a human body can safely get the solar energy without any harm. That’s why there is a myth of offering the Sanjhiya Arghya and Bihaniya Arghya to the Sun at the Chhath festival. During this period the solar energy has low level of ultraviolet radiations so it is safe for the human body. People perform the Chhath puja in order to thank the Lord Sun for the lives on the earth as well as to get blessings.
The ritual of Chhath puja provides mental calmness (by detoxifying the body and mind), enhances the energy level and immunity, reduces the frequency of anger, greed and jealousy as well as lot of negative emotions. It is also believed that following the Chhath processes helps in slowing down the ageing process. Such beliefs and rituals of the Chhath make it the most significant festival in the Hindus ever.
[ Source: en.wikipedia.org/wiki/Chhath and www.varanasi.org.in/chhath-pooja ]
Grateful to be organized and inspired to work again! Read more here:
thecozyfarmhouse.wordpress.com/2010/02/04/workspace-overh...
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Beneficent, the Merciful.
Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.
TASAWWUF
"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)
SUFISM, AN ESSENTIAL PART OF ISLAM
Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.
BIOGRAPHY
Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.
Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)
THE PURIFICATION OF THE SOUL
The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.
SHARIAH & SUFISM
Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.
ISLAM, AS A COMPLETE CODE OF LIFE
Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.
WHAT’S SUFISM
Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).
ZIKR-E QALBI
However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’
PAS ANFAS
Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.
SPIRITUAL BAI’AT (OATH OF ALLEGIANCE
It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).
SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)
The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.
THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH
1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).
THE SPIRIT OR RUH
The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
LATAIF
The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.
FIVE EXALTED MESSENGERS OF GOD
There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.
SULOOK
Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.
ZIKR
Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.
KHALIFA MAJAZEEN
Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)
The approved names at that time included:
1. Mr. Muhammad Akram Awan Sahib,
2. Mr. Sayed Bunyad Hussain Shah Sahib,
3. Mr. Major Ahsan Baig Sahib,
4. Mr. Col. Matloob Hussain Sahib,
5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,
6. Mr. Molvi Abdul Haq Sahib,
7. Mr. Hafiz Abdul Razzaq Sahib,
8. Mr. Hafiz Ghulam Qadri Sahib,
9. Mr. Khan Muhammad Irani Sahib,
10. Mr. Maolana Abdul Ghafoor Sahib,
11. Mr. Syed Muhammad Hassan Sahib of Zohb.
These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Cleanliness is an obsession in Pyonyang. Everywhere you will see people clean up the streets, and even the void highways.
Before entering Pyongyang, the buses and the cars have to be clean! I didn't understand why i saw so many drivers who polished their machines, until iask why to my guide...
la propreté est une obsession à Pyongyang. Souvent dans les musées on vous demandera de mettre des protection ssur vos chaussures, ou pour entrer dans la maternité, des l'accueil, vous devez mettre de nouvelles chaussures. et je ne parle pas de la visite du Mausolée, grand moment qui vous fait passer pour un pouilleux qu'on désinfecte!
Pour entrer dans la ville, les voitures et les bus se doivent d'être propres, aussi, à quelques kilomètres du check point de Pyongyang, on peut observer les conducteurs sur le bord de la route en train d'astiquer les jantes et la carrosserie.
© Eric Lafforgue
Chennai Central, erstwhile Madras Central, is the main railway terminus in the city of Chennai, formerly known as Madras. It lies adjacent to the current headquarters of the Southern Railway, as well as the Ripon Building, and is one of the most important railway hubs in South India. The other major railway hub stations in the city are Chennai Egmore and Tambaram. Chennai Central connects the city to New Delhi and prominent cities of India such as Ahmedabad, Bangalore, Bhopal, Coimbatore, Hyderabad, Jaipur, Kolkata, Lucknow, Mumbai, Patna, Varanasi, Thiruvananthapuram, Visakhapatnam and so forth. The 142-year-old building of the railway station, one of the most prominent landmarks of Chennai, was designed by architect George Harding. Along with Chennai Beach, the station is also a main hub for the Chennai Suburban Railway system.
Chennai Central serves as a symbolic landmark for people in South India as this station served as the main gateway for all people who travelled to South India during the British times. About 350,000 passengers use the terminus every day. Chennai Egmore, Coimbatore Junction and Chennai Central are the most profitable stations of Southern Railways. As per a report published in 2007 by the Indian Railways, Chennai Central and Secunderabad were awarded 183 points out of a maximum of 300 for cleanliness, the highest in the country.
HISTORY
Marking the initial days of the railways in the Indian Subcontinent, the Madras Railway Company began to network South India in 1856. The first station was built at Royapuram, which remained the main station at that time. Expansion of the Madras Railways network, particularly the completion of the Madras–Vyasarpadi line, called for a second station in Madras, resulting in Madras Central coming into being.
Madras Central was built in 1873 at Parktown as a second terminus to decongest the Royapuram harbour station, which was being utilised for port movements. The station was built on the open grounds that had once been called John Pereira's Gardens, belonging to Joao Pereira de Faria (John Pereira), a Portuguese merchant in the port town of Negapatam (present day Nagapattinam) who settled in Madras in 1660. The garden had a house used by Pereira for rest and recreation. Having fallen into disuse, the garden had become a gaming den, with cock-fighting being the favourite sport at that time, until when the Trinity Chapel was built nearby in 1831 and the Railways moved into the area in the 1870s.
In 1907, Madras Central was made the Madras Railway Company's main station. The station gained prominence after the beach line was extended further south in the same year, and Royapuram was no longer a terminus for Madras. All trains were then terminated at Madras Central instead. The Madras and Southern Mahratta Railway Company was formed in 1908 and took over the Central station from the Madras Railway Company. The station's position was further strengthened after the construction of the headquarters of the Madras and Southern Mahratta Railway (erstwhile Madras Railway and now known as the Southern Railway) adjacent to it in 1922.
Madras Central was part of South Indian Railway Company during the British rule. The company was established in 1890 and was initially headquartered in Trichinopoly. Egmore Railway Station was made its northern terminus in 1908. It was then shifted to Madurai and later to Madras Central. With the opening of the Egmore Railway Station, plans were first made of linking Madras Central and Egmore, which was later dropped. The company operated a suburban electric train service for Madras city from May 1931 onwards in the Madras Beach-Tambaram section. In 1959, additional changes were made to the station. Electrification of the lines at the station began in 1979, when the section up to Gummidipoondi was electrified on 13 April 1979. The lines up to Tiruvallur were electrified on 29 November 1979 while the tracks along Platforms 1 to 7 were electrified on 29 December 1979.
EXPANSION
In the 1980s, the Southern Railway required land for expansion of the terminus and was looking for the erstwhile Moore Market building located next to the terminus. In 1985, when the market building caught fire and was destroyed, the structure was transferred to the Railways by the government, and the Railways built a 13-storied complex to house the suburban terminus and railway reservation counter. The land in front of the building was made into a car park. Following the renaming of the city of Madras in 1996, the station became known as Chennai Central. Due to increasing passenger movement, the main building was extended in 1998 with the addition of a new building on the western side with a similar architecture to the original. After this duplication of the main building, the station had 12 platforms. Capacity at the station was further augmented when the multi-storeyed Moore Market Complex was made a dedicated terminus with three separate platforms for the Chennai Suburban Railway system. In the 1990s, when the IRCTC was formed, modular stalls came up and food plazas were set up.
In 2005, the buildings were painted a light brown colour, but concurring with the views of a campaign by the citizens of Chennai and also to retain the old nostalgic charm, they were repainted in their original brick-red color. The station is the first in India to be placed on the cyber map.
LOCATION
The terminus lies on the southern arm of the diamond junction of Chennai's railway network, where all the lines of the Chennai Suburban Railway meet. The terminus is located about 19 km from Chennai International Airport. The main entrance is located at Park Town at the intersection of the arterial Poonamallee High Road, Pallavan Salai, and Wall Tax Road between the People's Park and the Southern Railways headquarters. The station premises is located on either side of the Buckingham Canal, formerly known as Cochrane's Canal, which separates the main station and the suburban terminus. Wall Tax Road runs alongside the station on the eastern side. There are two other entrances on the eastern and western sides of the complex. The eastern entrance on Wall Tax Road leads to platform no. 1, and the western entrance lies at the entrance of the suburban terminus. The station is connected with the Park railway station and the Government General Hospital, both located across the road, by means of subways. During the building of the Chennai Metro the connection from Chennai Park to Chennai Central is by means of a steel footbridge.
LAYOUT
ARCHITECTURE
Built in the Gothic Revival style, the original station was designed by George Harding and consisted of four platforms and a capacity to accommodate 12-coach trains. It took another five years for the work to be completed, when the station was modified further by Robert Fellowes Chisholm with the addition of the central clock tower, Travancore 'caps' on the main towers, and other changes. The redesign was eventually completed in 1900. The main building, a combination of Gothic and Romanesque styles has been declared as a heritage building. The clock tower with the flagstaff, the tallest of the towers of the main building, has four faces and reaches a height of 136 ft. It is set to chime every quarter of an hour and every hour.
PLATFORMS
Chennai Central station is a terminal station with bay platforms. The average length of railway tracks in the station is 600 metres. The entire complex has 15 platforms to handle long-distance trains with 3 platforms exclusively for suburban trains. The total length of the station is about 950 m. The main building has 12 platforms and handles long distance trains. The complex for suburban trains is popularly known as the Moore Market complex. There is a platform 2A between platforms 2 and 3; it is used to handle relatively short length trains like the Chennai Rajdhani Express, Vijayawada Jan Shatabdi Express, Bangalore/Mysore Shatabdi Express and the Gudur Passenger. The 13-storied annex building, the Moore Market Complex Building, has 3 platforms and handles north- and westbound suburban trains.
Chennai Central used to have trains with special liveries until the early 1990s. The Brindavan Express used to have green livery with a yellow stripe running above and below the windows; Nilgiri Express (popularly known as the Blue Mountain Express) had blue livery. All trains now have the standard blue livery (denoting air-braked bogies). Notable exceptions include the Rajadhani, Shatabdi and the Jan Shatabdi expresses. The Saptagiri/Tirupati Express has a vivid green/cream livery combination with a matching WAM4 6PE loco from Arakkonam (AJJ) electric loco shed.
The Chennai Central Station, unlike many other major railway stations in India, is a terminus. The next station to Chennai Central, Basin Bridge Junction, is the railway junction where three different lines meet.
As of 2015, all platforms except 2A platforms, in the station were able to accommodate trains with 24 coaches. Platform 2A is the shortest of all platforms in the station and can accommodate trains with 18 coaches. Chennai Central is the only station that has a platform numbered 2A. Though it was built actually for delivering water and goods to the station staff, the Shatabdi Express now starts from here.
BRIDGE
Bridge No.7 across the Buckingham Canal connects the terminus with the railway yards and stations to the north. The bridge, measuring 33.02 m in length and carrying six tracks, acts as the gateway to the terminus. The bridge was originally resting on cast iron screw pile. Following the 2001 accident of Mangalore–Chennai express killing 52 passengers, Southern Railway started replacing all bridges resting on screw piles, and the bridge was replaced with a new RCC box bridge resting on well foundation in September 2010, with ancillary works getting completed by March 2011.
TRAFFIC
On an average, 19 trains are operated daily from the station of which 12 have 24 coaches. About 200 trains arrive and depart at the station daily, including about 46 pairs of mail/express trains, in addition to 257 suburban trains handled by the three platforms at the station's suburban terminus. About 400,000 passengers use the terminus every day, in addition to 20,000 visitors accompanying them to see-off or receive them, generating a revenue of ₹6,590,214,293 (US$98 million) as of 2012–2013, making it the top revenue-generating station of the Southern Railway. There is likely to be around 180,000 passengers in the station at a given point.
The terminus also faces traffic problems. Often, express trains and EMU services that arrive at the Basin Bridge Junction in time have to be detained for non-availability of platforms at Chennai Central. Blocking of lines is a daily challenge owing to the traffic.
SERVICES
Chennai Central is a major transit point for shipment of inland and sea fish in South India through trains. The terminus handles fish procured from Kasimedu which is sent to Kerala and sea fish from the West Coast which is brought to Chennai and ferried to West Bengal. As of 2012, on an average, the terminus handles transportation of 200 boxes of fish, each comprising 50 kilograms to 70 kilograms of consumable fish. The station also handles 5,000 postal bags daily.
FACILITIES
The station has bookshops, restaurants, accommodation facilities, Internet browsing centres, and a shopping mall. The main waiting hall can hold up to 1,000 people. In spite of being the most important terminus of the region, the station lacks several facilities such as drinking water facility, a medical unit and coach position display boards. The main concourses too have long exhausted their capacity to handle the increasing passenger crowd. There are passenger operated enquiry terminals and seven touch-screen PNR status machines in the station. The station has three split-flap timing boards, electronic display boards and Plasma TVs that mention train timings and platform number. A passenger information center in the station has been upgraded with "Spot your Train" live train display facility, information kiosks and passenger digital assistance booths. The terminus, however, has only 10 toilets, which is inadequate to its 350,000 passengers.
As of 2008, there were 607 licensed railway porters in Chennai Central. Four-seater battery operated vehicles are available to cater to the needs of the elderly and the physically impaired.
On 26 September 2014, Chennai Central station became the first in the country to get free Wi-Fi connectivity. The facility is being provided by RailTel, a public sector telecom infrastructure provider.
EMERGENCY MEDICAL CARE
In November 2012, a public interest writ petition was filed in the Madras High Court citing the lack of a full-fledged emergency medical care centre at the terminus. Further to this, the Southern Railway invited expression of interest from several hospitals in the city to establish a medical care centre.
On 15 April 2013, a new emergency medical care centre was opened. The centre has three beds, two doctors on duty and another on standby, four nurses, a paramedic team, and a round-the-clock ambulance. The centre is equipped with oxygen cylinders, an ECG, a defibrillator and resuscitation equipment. The terminus is the first railway station in the country to have facilities of an ambulance.
PARKING
The station has parking facilities for more than 1,000 two-wheelers. About 1,000 cars are parked in the standard car park every day. Since March 2008, a premium car park facility for 80 cars in addition to its regular car park is functioning at the station. The cement-concrete-paved premium parking is located between the Moore Market reservation complex and the station's main building. However, the station still faces parking problems. About 3,000 taxis arrives at the station every day.
MAINTENANCE
Chennai Central suffers from lack of enough maintenance crew, which lead to dirty and unhygienic trains. According to the Railway sources, as of July 2012, Chennai Central was 180 short of the sanctioned 405 maintenance employees, including mechanical, electrical and general maintenance, required for cleaning the interiors and exteriors of trains and undertaking routine mechanical and electrical maintenance of trains. Contracts for cleaning the station has been awarded for a period of three years from 2010 for a value of ₹ 43.1 million. In 2007, the number of dustbins in the station was 28.50 per 10,000 passengers.
On average, about 51 train units depart and arrive at the station from different parts of the country everyday. Of the 102 trains, a 12 are sent during the day and another 7 at night to the Basin Bridge Train Care Centre for primary maintenance, which involves complete exterior and interior cleaning and total mechanical and electrical overhaul. The rest of the trains go through secondary maintenance or 'other-end attention' at the depot or 'turn back train attention' at Chennai Central itself. Secondary maintenance includes filling water, while the third is the 'other-end attention', in which the train, especially the toilets, is cleaned. The fourth category of trains, such as Sapthagiri Express and Pallavan Express, are turn-back trains, which arrive and leave in a short time from Chennai Central after toilet-cleaning and water-filling is done right at the terminus platform.
The station has been divided into two zones for mechanised cleaning contracts. As of 2008, Chennai Central had about 30 sanitary workers employed on a contractual basis in Zone I (platforms 1 to 6). Zone II (platforms 7 to 12) was cleaned by close to 40 railway employees.
YARDS AND SHEDS
TRAIN CARE CENTRE
A broad-gauge coach maintenance depot, called the Basin Bridge Train Care Centre, is located at the northern side of the terminus, where trains of 18 to 24 coaches are checked, cleaned and readied for its next trip after they return from round trips. It is the largest train care centre under the Southern Railway where 30 pairs of trains are inspected every day. The yard has 14 pit lines, each 3-ft deep, to inspect undercarriage of trains, but only two lines can accommodate 24-coach trains. The rest are designed to park 18-coach trains. Five to six people are allotted to each train. As of 2012, the centre has 3,500 employees, a shortage of about 400.
Water accumulated in pit lines are let out into the Buckingham Canal by means of drainage channels. However, as the yard is located in a basin area, water does not drain quickly enough. In addition, the centre faces pests and other hygiene issues too.
ELECTRIC TRIP SHED
The terminus has an electric locomotive trip shed, the Basin Bridge electric loco trip shed, located north of the train care centre. It is one of the five loco trip sheds of the Southern Railway. To lessen load on the shed, an additional electric trip shed has been created at Tondiarpet, which also serves as a crew change point for freights.
GOODS SHED
The terminus has a goods shed attached to it at Salt Cotaurs.
RENOVATION
Chennai Central Station gets renovation after 2010, is undertaken by the building division of the Southern Railway with the technical assistance provided by the Chennai circle of Archaeological Survey of India. the work is carried out to ensure the original character of the building is maintained.The Station building has maroon colour since its inception in 1873.
CONNECTIVITY
Chennai Central railway station is a hub for suburban trains. Suburban lines originating from Chennai Central include West North Line, North Line, and West Line. Chennai Park suburban station is in proximity to the station, thus facilitating connectivity to Tambaram/Chengalpet/Tirumalpur routes through South Line and South West Line. Chennai Central can be directly reached from all suburban stations and MRTS stations in and around Chennai (except Washermanpet and Royapuram) either through its own MMC Complex for suburban trains or through the nearby Park suburban station or the Park Town MRTS station. Currently, there is only one direct suburban train that plies from Chennai Beach Junction to Chennai Central via Washermanpet and Royapuram, and hence there is no frequent direct connectivity for these two stations to Chennai Central. The Chennai Park Town MRTS station is close to Chennai Central station.
Chennai Central is connected to the Chennai Mofussil Bus Terminus and other parts of the city by buses operated by the Metropolitan Transport Corporation, by means of separate bus lanes near the main entrance, close to the concourse. There are prepaid auto and taxi stands at the station premises. However, only 30 autorickshaws are presently attached to the prepaid counter parking, as Chennai Metro Rail has acquired its parking area for station construction.
The terminus is connected to the Park railway station and the Government General Hospital by two subways on either side. The two subways, which are one of the first in the city, are used by thousands of commuters day round. Nevertheless, jaywalking prevails as a substantial number of commuters prefer crossing the road, at times resulting in accidents.
The terminus is connected with the Egmore station, the other most important terminus of the city, by a circuitous and congested route covering a distance of 11.2 km via Chennai Beach. There was initially a proposal to connect the two termini by means of an elevated section with double-line broad-gauge electrified track with two elevated platforms at Chennai Central, at the cost of ₹ 930 million, which would cut the distance to 2.5 km. The project, approved on 8 April 2003 and initially aimed to be completed by 2005, was later scrapped owing to the expected rate of return on the project being only 1 to 2 percent, poor soil conditions on the Poonamallee High Road, and other issues.
ENVIRONMENTAL IMPACT
The portion of the Buckingham canal running near the terminus and beneath Pallavan Salai is covered for 250 m, which makes the task of maintaining the canal difficult. After being desilted in 1998, the covered stretch of the canal near the terminus was cleaned in September 2012. Garbage is dumped into the canal via the openings near the Chennai Central premises. An estimated 6,000 cubic meters of silt was removed from the 2-m-deep canal.
INCIDENTS
On 14 August 2006, a major fire broke out in Chennai Central station, completely destroying a bookshop.
On 29 April 2009, a suburban EMU train from Chennai Central Suburban terminal was hijacked by an unidentified man, who rammed it into a stationary goods train at the Vyasarpadi Jeeva railway station, 4 kilometres northwest of Chennai Central. 4 passengers were killed and 11 were injured. The train which was scheduled to depart at 5:15 am started at 4:50 am instead. The train was moving with a speed of 92 km per hour with 35 passengers on board at the time of collision.
On 6 August 2012, a man hailing from Nepal perched atop the clock tower of the station's main building, creating a commotion. He was later safely persuaded back down the tower by the City Police and Southern Railway officials.
On 1 May 2014, the station witnessed two low-intensity blasts in two coaches S4 and S5 of the stationary Bangalore-Guwahati express, killing one female passenger and injuring at least fourteen.
SECURITY
In a first of its kind for the railways, a bomb disposal squad of the railway protection force, equipped with state-of-the-art gadgets imported at a cost of over ₹ 2.5 million, was inaugurated at Chennai Central on May 2002. The squad functions round the clock and its personnel were trained at the National Security Guard Training Centre at Maneswar and the Tamil Nadu Commando School. In 2009, following the train accident at the Vyasarpadi Jeeva station, surveillance cameras were installed at the suburban terminus platforms. A security boundary wall 200 m long was erected along platform 14 to check unauthorised persons entering the station. Two security booths were planned, one each at the main terminus and the suburban terminus. A government railway police (GRP) station is located on the first floor at the western end, headed by a DSP and two inspectors.[86]
In 2009, 39 CCTV cameras were installed in the premises along with a control room. In 2012, about 120 CCTV cameras are to be installed in Chennai Central. In April 2012, the GRP and the Railway Protection Force (RPF) together launched a helpline known as Kaakum karangal (literally meaning 'Protecting hands'). This involved dividing the terminus into six sectors and deploying 24 police personnel for security.
On 15 November 2012, Integrated Security System (ISS) was launched at the station, which comprises sub-systems such as CCTV surveillance system with 54 IP-based cameras, under-vehicle scanning system (UVSS) for entries and exits, and personal and X-ray baggage screening system. In addition, explosive detection and disposal squad have been deployed. The sub-system will be integrated by networking and monitored at the centralised control rooms. Existing CCTV network of suburban platforms has also been integrated to this system.
FUTURE
In 2004, a second terminal was planned near the Moore Market Complex, with six platforms to be constructed in the first phase of the project and four platforms each in the second and third phases. For additional infrastructure, the goods yard at Salt Cotaurs will be closed to provide more pit line and stabling line facilities for the new terminal.
In 2007, the Railway Board declared a plan to develop the terminus into a world-class one at a cost of ₹200 million (US$3.0 million), along with two other stations (Thiruvananthapuram Central and Mangalore Central), and a high-level committee was formed in 2009 to expedite the project at a total cost of ₹1,000 million (US$15 million). The plan included creating multi-level platforms where express and suburban trains could arrive and depart from the same complex. However, the project is yet to begin.
An underground metro station of the ongoing Chennai Metro Rail project is under construction at the Chennai Central station. It is one of the two metro stations where Corridor I (Airport–Washermanpet) of the project will intersect with Corridor II (Chennai Central–St. Thomas Mount via Egmore, CMBT). The metro station, being constructed at a depth of 25 metres, will be the largest of all metro stations in the city with an area of over 70,000 square metres. The station will act as a transit point for passengers from the Central, Park Town, and Park railway stations. It is estimated that more than 100,000 commuters will utilise the station daily.
In June 2012, the first skywalk in Chennai connecting Chennai Central, Park Railway Station and Rajiv Gandhi Government General Hospital was planned at a cost of ₹200 million (US$3.0 million). It will be 1 kilometre long, linking the station with nine points, including Evening Bazaar, Government Medical College and Ripon Buildings on Poonamallee High Road.
In February 2013, as part of a national initiative to eliminate ballast tracks at major stations, washable aprons - ballastless tracks or tracks on a concrete bed - were installed along the entire length of tracks of platforms 3, 4 and 5 at the terminus. Washable aprons that are already present for a few metres in some of the platforms at the terminus will be extended, viz. 30 metres on platform 3, 200 metres on platform 4, and 50 metres on platform 5, while new ones will be built on platforms with ballast tracks.
IN POPULAR CULTURE
Chennai Central railway station is one of the most prominent landmarks in the city that is often featured in movies and other pop culture in the region. The station has been used in numerous Indian novels and film and television productions over the years. Many films and television programs have been filmed at the station, including:
The station has been poetized by Vijay Nambisan in his 1988 award-winning poem 'Madras Central' published in 1989. The poem is regarded as a modern classic.
In 2009, the Department of Posts featured Chennai Central in a postal stamp.
WIKIPEDIA
Pixel Bender - Oil Painting Effect on a Black Card, Long Exposure Image.
Having some fun with an image that I took this evening. I wanted to create an image that combined both pixel bender oil painting and black card technique. The end result should be something that is close to what a typical artist would see when they are painting a scene.
How this is done is pretty simple.
Pixel Bender has a file limitation of 4096x4096 so I need to convert my images to that size. The advantages of pixel bender is that it uses XML commands to create the filter effect. This in theory can be applied to multi-frame items like video, or on Flash Content. The implications is non-destructive special effect filters that can be applied and removed from images. HTML 5 in theory can use these instructions and apply them easily to any image.
First taking the images and adjusting what I need to adjust I use Lightroom and send it to Photoshop as a smart object.
After importing it into Photoshop as a smart oject I then make a layer copy via smart object so I don't affect my original. I double click on the layer icon and it opens up ACR.
In ACR I make the following adjustments. Increase Fill Light, exposure, brightness, and vibrancy. I turn down Clarity by approximately -37.
After making those adjustments I apply the Pixel Bender filter onto the image (the plug-in is still experimental and only available at adobe labs at: labs.adobe.com/technologies/pixelbenderplugin/ ). The settings I chose are the following:
Oilpaint Mode
Stylization: 3.565
Cleanliness: 15
Colorization: 1.58
Brush Scale: 7.179
Brush Contrast: 0.175
Each of the sliders control different aspects of how this effect works, but the two key components are the Stylization slider and the Brush Contrast.
I've used this effect on another image in the past where I actually isolated the background and applied different filters and recombined them. Because of the complexity of this photography I chose not to do that.
Because this is a smart object filter I can adjust my image at any point in the RAW format so I can correct for any colour issues or other effects that I wanted. The amount of control I can have over my image is pretty infinite, however you do need a pretty powerful graphic card to process all of this live.
For NASA’s James Webb Space Telescope and its incredibly sensitive scientific instruments, cleanliness is critical. Contamination Control Engineers like Yingrui “Zao” Huang, who has been on the mission since 2013, play an important role in ensuring Webb’s hardware is in pristine condition during the testing and integration that lead up to launch.
Zao is pictured in the Spacecraft Systems Development and Integration Facility (SSDIF) at NASA Goddard, standing in front of the wall of filters that help keep the cleanroom clean.
Image credit: NASA/Chris Gunn
A big hug and thanks to all of you.. my friends :-))
Thanks for your support :-))
100 Explore photos - something special for me
1. Sun bath, 2. Cleanliness is next to Godliness, 3. Innocence, 4. LADY of Madiwala market, 5. Stone art, 6. Amma, I can fly, 7. Ganges @ Varanasi, 8. Hebbal Lake,
9. Bottle brush and Sunbird, 10. High flyer, 11. Sun as bird, 12. Sun the thief, 13. Princess of Hebbal, 14. Happy Sisters, 15. Run away goat, 16. Seller's Journey,
17. Kasi Viswanathar @ Tenkasi, 18. Back to the future, 19. Thamirabarani River, 20. God is Light, 21. Mother Ganga, 22. Photography prohibited, 23. Holi Ganges, 24. Ghat of Varanasi,
25. CHERRY for U, 26. rrrr... What non-sence U Talk? rrrr..., 27. Life partners, 28. "COME ON" life is calling, 29. Save INDIA, 30. Celebrating her first Independence Day, 31. Happy Independence Day - India, 32. Drunken,
33. Yellow beauties, 34. CHEERS, 35. Naturally, 36. Joy, 37. Flames of Madurai, 38. Cute thinker, 39. Someshwara temple, 40. Goddess,
41. Glimpse of peacock, 42. Colors @ Temple, 43. Karthigai dance, 44. Great wanderer, 45. Be a BEE, 46. Girl next door, 47. Charming, 48. Never ending journey,
49. Thank God, Its Friday :-)), 50. In the Air, 51. Smile, and the world will smile with you :-), 52. Madurai Towers, 53. Hair Style, 54. Working women, 55. Rajasthani women, 56. Camel Portrait,
57. Bathing, 58. Camel n Camel, 59. Rajasthan @ Bangalore, 60. My Monalisa, 61. Inviting, 62. Tranquility inside a 'City that never sleeps', 63. Toothless Smile :-), 64. Floating magic,
65. Water - the Face pack, 66. Evening scene, 67. Ellora wonder, 68. Loose trousers, 69. On the mission, 70. New comer, 71. Meenakshi Amman Temple, 72. Ouch!
Created with fd's Flickr Toys.
In Bangladesh, the whole country is a waste disposal. People have no regard for cleanliness at all.
Right beside a small piece of agricultural land, people disposes their domestic wastes like this.
Sometimes I feel too sick, then again I feel nothing at all. Because I am a Bangladeshi, who can get used to anything-everything.
Dutch postcard, no. 433. Photo: Metro Goldwyn. Collection: Geoffrey Donaldson Institute.
American film star Joan Crawford (1904-1977) had a career that would span many decades, studios, and controversies. In her silent films, she made an impact as a vivacious Jazz Age flapper and later she matured into a star of psychological melodramas.
Joan Crawford was born Lucille Fay LeSueur in 1904, in San Antonio, Texas. Her parents were Anna Belle (Johnson) and Thomas E. LeSueur, a laundry labourer. By the time she was born, her parents had separated. The young Lucille was bullied and shunned at Scaritt Elementary School in Kansas City by the other students due to her poor home life. She worked with her mother in a laundry and felt that her classmates could smell the chemicals and cleaners on her. She said that her love of taking showers and being obsessed with cleanliness had begun early in life as an attempt to wash off the smell of the laundry. Her stepfather Henry Cassin allegedly began sexually abusing her when she was eleven years old, and the abuse continued until she was sent to St. Agnes Academy, a Catholic girls' school. By the time she was a teenager, she'd had three stepfathers. Lucille LeSueur worked a variety of menial jobs. She was a good dancer, though, and she entered several contests, one of which landed her a spot in a chorus line. Before long, she was dancing in the choruses of travelling revues in big Midwestern and East Coast cities. She was spotted dancing in Detroit by famous New York producer Jacob J. Shubert. Shubert put her in the chorus line for his show 'Innocent Eyes'(1924) at the Winter Garden Theatre on Broadway. Then followed another Schubert production, 'The Passing Show of 1924'. After hours, she danced for pay in the town it-spot, Club Richman, which was run by the 'Passing Show' stage manager Nils Granlund and popular local personality Harry Richman. In December 1924, Granlund called Lucille to tell her that Al Altman, a NYC-based talent scout from MGM had caught her in 'The Passing Show of 1924' and wanted her to do a screen test. Metro-Goldwyn-Mayer (MGM) offered Crawford a contract at $75 a week. On New Year's Day 1925 she boarded the train for Culver City. Credited as Lucille LeSueur, her first film part was as a showgirl in Lady of the Night (Monta Bell, 1925), starring MGM's most popular female star, Norma Shearer. Crawford was determined to succeed, and shortly after she also appeared in The Circle (Frank Borzage, 1925) and Pretty Ladies (Monta Bell, 1925), starring comedian ZaSu Pitts. She also appeared in a small role in Erich von Stroheim's classic The Merry Widow (1925) with Mae Murray and John Gilbert. MGM publicity head Pete Smith recognised her ability to become a major star but felt her name sounded fake. He told studio head, Louis B. Mayer, that her last name, LeSueur, reminded him of a sewer. Smith organised a contest called 'Name the Star' in Movie Weekly to allow readers to select her new stage name. The initial choice was 'Joan Arden', but after another actress was found to have a prior claim to that name, the alternate surname 'Crawford' became the choice. She first made an impression on audiences in Edmund Goulding's showgirl tale Sally, Irene, and Mary (1925). The film, which co-starred Constance Bennett and Sally O'Neil, was a hit. Joan's popularity grew so quickly afterwards that two films in which she was still billed as Lucille Le Sueur: Old Clothes (Edward F. Cline, 1925) with Jackie Coogan, and The Only Thing (Jack Conway, 1925) were recalled, and her name on the billings was changed to Joan Crawford. In 1926, Crawford was named one of the WAMPAS Baby Stars, and she starred opposite Charles Ray in Paris (Edmund Goulding, 1926). Within a few years, she became the romantic female lead to many of MGM's top male stars, including Ramón Novarro, John Gilbert, and action star Tim McCoy. She appeared alongside her close friend, William Haines in the comedy Spring Fever (Edward Sedgwick, 1927). It was the second film starring Haines and Crawford (the first had been Sally, Irene, and Mary (1925), and their first onscreen romantic teaming. Then, Crawford appeared in the silent horror film The Unknown (Tod Browning, 1927), starring Lon Chaney, Sr., who played Alonzo the Armless, a circus freak who uses his feet to toss knives. Crawford played his skimpily-clad young carnival assistant whom he hopes to marry. She stated that she learned more about acting from watching Chaney work than from anyone else in her career. Her role as Diana Medford in Our Dancing Daughters (Harry Beaumont, 1928) elevated her to star status. Joan co-starred with Anita Page and Dorothy Sebastian, and her spunky wild-but-moral flapper character struck a chord with the public and zeitgeist. Wikipedia: "The role established her as a symbol of modern 1920s-style femininity which rivaled Clara Bow, the original It girl, then Hollywood's foremost flapper. A stream of hits followed Our Dancing Daughters, including two more flapper-themed movies, in which Crawford embodied for her legion of fans (many of whom were women) an idealized vision of the free-spirited, all-American girl." The fan mail began pouring in and from that point on Joan was a bonafide star. Crawford had cleared the first big hurdle; now came the second, in the form of talkies. But Crawford wasn't felled by sound. Her first talkie, the romantic drama Untamed (Jack Conway, 1929) with Robert Montgomery, was a success. Michael Eliott at IMDb: "It's rather amazing to see how well she transformed into a sound star and you have to think that she was among the best to do so."
In the early 1930s, tired of playing fun-loving flappers, Joan Crawford wanted to change her image. Thin lips would not do for her; she wanted big lips. Ignoring her natural lip contours, Max Factor ran a smear of colour across her upper and lower lips. It was just what she wanted. To Max, the Crawford look, which became her trademark, was always 'the smear'. As the 1930s progressed, Joan Crawford became one of the biggest stars at MGM. She developed a glamorous screen image, appearing often as a sumptuously gowned, fur-draped, successful career woman. She was in top form in films such as Grand Hotel (Edmund Goulding, 1932), Sadie McKee (Clarence Brown, 1934), No More Ladies (Edward H. Griffith, 1935), and Love on the Run (W.S. Van Dyke, 1936) with Clark Gable. Crawford often played hard-working young women who found romance and success. Movie patrons were enthralled, and studio executives were satisfied. Her fame rivalled, and later outlasted, that of MGM colleagues Norma Shearer and Greta Garbo. Among her early successes as a dramatic actress were The Women (George Cukor, 1939), Susan and God (1940), Strange Cargo (1940), and A Woman’s Face (1941). By the early 1940s, MGM was no longer giving Joan Crawford plum roles. Newcomers had arrived in Hollywood, and the public wanted to see them. Crawford left MGM for rival Warner Bros. In 1945 she landed the role of a lifetime in Mildred Pierce (Michael Curtiz, 1945). It is the story of an emotional and ambitious woman who rises from waitress to owner of a restaurant chain. The role gave her an opportunity to show her range as an actress, and her performance as a woman driven to give her daughter (Ann Blyth) everything garnered Crawford her first, and only, Oscar for Best Actress. The following year she appeared with John Garfield in the well-received Humoresque (Jean Negulesco, 1946). In 1947, she appeared as Louise Graham in Possessed (Curtis Bernhardt, 1947) with Van Heflin. Again she was nominated for the Best Actress award from the Academy, but she lost to Loretta Young in The Farmer's Daughter (H.C. Potter, 1947). Crawford continued to choose her roles carefully, and in 1952 she was nominated for a third time, for her depiction of Myra Hudson in Sudden Fear (David Miller, 1952) opposite Jack Palance and Gloria Grahame. This time the coveted Oscar went to Shirley Booth, for Come Back, Little Sheba (Daniel Mann, 1952). In 1955, Crawford became involved with the Pepsi-Cola Company through her marriage to company Chairman and Chief Executive Officer Alfred Steele. Crawford married four times. Her first three marriages to the actors Douglas Fairbanks, Jr. (1929–1933), Franchot Tone (1935–1939), and Phillip Terry (1942–1946) all had ended in divorce. After his death in 1959 she became a director of the company and in that role hired her friend Dorothy Arzner to film several Pepsi commercials. Crawford's film career slowed and she appeared in minor roles until 1962. Then she and Bette Davis co-starred in Whatever happened to Baby Jane? (Robert Aldrich, 1962). Their longstanding rivalry may have helped fuel their phenomenally vitriolic and well-received performances. Crawford's final appearance on the silver screen was in the bad monster movie Trog (Freddie Francis, 1970). It is said Bette Davis commented that if she had found herself starring in Trog, she'd commit suicide. Anyway, Joan Crawford retired from the screen, and following a public appearance in 1974 withdrew from public life. Turning to vodka more and more, she became increasingly reclusive. In 1977, Joan Crawford died of a heart attack in New York City. She was 72 years old. She had disinherited her adopted daughter Christina and son Christopher; the former wrote the controversial memoir 'Mommie Dearest' (1978). In 1981, Faye Dunaway starred in the film adaptation Mommie Dearest (Frank Perry, 1981) which did well at the box office. Joan Crawford is interred in a mausoleum in Ferncliff Cemetery in Hartsdale, New York.
Sources: Stephanie Jones (The Best of Everything), Michael Elliott (IMDb), Encyclopaedia Britannica, Wikipedia, and IMDb.
And, please check out our blog European Film Star Postcards.
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Beneficent, the Merciful.
Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.
TASAWWUF
"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)
SUFISM, AN ESSENTIAL PART OF ISLAM
Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.
BIOGRAPHY
Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.
Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)
THE PURIFICATION OF THE SOUL
The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.
SHARIAH & SUFISM
Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.
ISLAM, AS A COMPLETE CODE OF LIFE
Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.
WHAT’S SUFISM
Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).
ZIKR-E QALBI
However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’
PAS ANFAS
Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.
SPIRITUAL BAI’AT (OATH OF ALLEGIANCE
It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).
SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)
The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.
THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH
1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).
THE SPIRIT OR RUH
The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
LATAIF
The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.
FIVE EXALTED MESSENGERS OF GOD
There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.
SULOOK
Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.
ZIKR
Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.
KHALIFA MAJAZEEN
Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)
The approved names at that time included:
1. Mr. Muhammad Akram Awan Sahib,
2. Mr. Sayed Bunyad Hussain Shah Sahib,
3. Mr. Major Ahsan Baig Sahib,
4. Mr. Col. Matloob Hussain Sahib,
5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,
6. Mr. Molvi Abdul Haq Sahib,
7. Mr. Hafiz Abdul Razzaq Sahib,
8. Mr. Hafiz Ghulam Qadri Sahib,
9. Mr. Khan Muhammad Irani Sahib,
10. Mr. Maolana Abdul Ghafoor Sahib,
11. Mr. Syed Muhammad Hassan Sahib of Zohb.
These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Pride and Prejudice: on Raphael Perez's Artwork
Raphael Perez, born in 1965, studied art at the College of Visual Arts in Beer Sheva, and from 1995 has been living and working in his studio in Tel Aviv. Today Perez plays an important role in actively promoting the LGBT (lesbian, gay, bisexual and transsexual) art and culture in Tel Aviv, and the internet portal he set up helps artists from the community reach large audiences in Israel and abroad. Hundreds of his artworks are part of private collections in Israel and abroad, and his artworks were shown in several group exhibitions: in Tel Aviv Museum of Art, "Zman Le'Omanut" art gallery, Camera Obscura, The Open House in Jerusalem, Ophir Gallery, The Haifa Forum and other private businesses and galleries.
In 2003-4 his paintings and studio appeared in a full-length movie, three student films and two graduation films.
Raphael Perez is the first Israeli artist to express his lifestyle as a Gay. His life and the life of the LGBT community are connected and unfold over hundreds of artwork pieces. His art creation is rare and extraordinary by every Israeli and international artistic standard. His sources of inspiration are first and foremost life events intertwined in Jewish and Israeli locality as well as influences and quotes from art history (David Hockney, Matisse). This uniqueness has crossed international borders and has succeeded in moving the LGBT and art communities around the world.
This is the first time we meet an Israeli artist who expresses all of his emotions in a previously unknown strength. The subjects of the paintings are the everyday life of couples in everyday places and situations, along with the aspiration to a homosexual relationship and family, equality and public recognition. Perez's works bring forward to the cultural space and to the public discourse the truth about living as LGBT and about relationships, with all of their aspects – casual relationships and sex, the yearning for love, the everyday life and the mundane activities that exist in every romantic relationship – whether by describing two men in an intimate scene in the bathroom, the bedroom or the toilet, a male couple raising a baby or the homosexual version of the Garden of Eden, family dinners, relationship ups and downs, the complexity in sharing a life as well as mundane, everyday life competing with the aspiration to self realization – through Perez's life.
Perez's first artworks are personal diaries, which he creates at 14 years of age. He makes sure to hide these diaries, as in them he keeps a personal journal describing his life events in the most genuine way. In these journals he draws thousands of drawings and sketches, next to which he alternately writes and erases his so-called "problematic texts", texts describing his struggle with his sexual orientation. His diaries are filled with obsessive cataloging of details, daily actions, friends and work, as well as repeating themes, such as thoughts, exhibits he has seen, movies, television, books and review of his work.
When he is done writing, Perez draws on his diaries. Each layer is done from beginning to end all along the journal. In fact, the work on the diaries never ends.
This struggle never ends, and when the emotion is passed on to paper, and it ends its role and becomes meaningless in a way, the visual-graphic side becomes dominant, due to the need to hide the written text, according to Perez. In books and diaries this stands out even more – when he chooses to draw in a style influenced by children's drawings, the characters are cheerful, happy, naïve and do not portray any sexuality, and when he tries drawing as an adult the sketches became more depressed and somber. During these years Perez works with preschool children, teaching them drawing and movement games. Perez says that during this period he completely abandoned the search for a relationship, either with a woman or a man, and working with children has given him existential meaning. This creation continues over 10 years, and Perez creates about 60 books-personal journals in various sizes (notepads, old notebooks, atlases and even old art books).
In his early paintings (1998-1999) the transition from relationships with women to relationships with men can be seen, from restraint to emotional outburst in color, lines and composition. Some characters display strong emotional expression. The women are usually drawn in restraint and passiveness, while a happy and loving emotional outburst is expressed in the colors and style of the male paintings.
"I fantasized that in a relationship with a woman I could fly in the sky, love, fly. However, I felt I was hiding something; I was choked up, hidden behind a mask, as if there was an internal scream wanting to come out. I was frustrated, I felt threatened…"
His first romance with a man in 1999 has drawn out a series of naïve paintings dealing with love and the excitement of performing everyday actions together in the intimate domestic environment.
"The excitement from each everyday experience of doing things together and the togetherness was great, so I painted every possible thing I liked doing with him."
From the moment the self-oppression and repression stopped, Perez started the process of healing, which was expressed in a burst of artworks, enormous in their size, amount, content and vivid colors – red, pink and white.
In 2000 Perez starts painting the huge artworks describing the hangouts of the LGBT community (The Lake, The Pool) and the Tel Avivian balcony paintings describing the masculine world, which, according to him, becomes existent thanks to the painting. Perez has dedicated this year to many series of drawings and paintings of the experience of love, in which he describes his first love for his new partner, and during these months he paints from morning to night. These paintings are the fruit of a long dialogue with David Hockney, and the similarity can be seen both in subjects and in different gestures.
In 2001 Perez creates a series of artworks, "Portraits from The Community". Perez describes in large, photorealistic paintings over 20 portraits of active and well-known members of the LGBT community. The emphasis is on the achievements that reflect the community's strong standing in Tel Aviv.
As a Tel-Avivian painter, in the past two years Perez has been painting urban landscapes of central locations in his city. Perez wanders around the city and chooses familiar architectural and geographical landmarks, commerce and recreation, and historical sites, and paints them from a homosexual point of view, decorated with the rainbow flag, which provide a sense of belonging to the place. His artworks are characterized by a cheerful joie de vivre and colors, and they also describe encounters and meetings. The touristic nature of his paintings makes them a declaration of Tel Aviv's image as a place where cultural freedom prevails.
Perez's Tel Aviv is a city where young families and couples live and fill the streets, the parks, the beach, the houses and the balconies – all the city's spaces. The characters in his paintings are similar, which helps reinforcing the belonging to the LGBT community in Tel Aviv. The collective theme in Perez's artwork interacts with the work of the Israeli artist Yohanan Simon, who dealt with the social aspects of the Kibbutz. Simon, who lived and worked in a Kibbutz, expressed the human model of the Kibbutznik (member of a Kibbutz) and the uniqueness of the Kibbutz members as part of a group where all are equal. Simon's works, and now Perez's, have contributed to the Israeli society what is has been looking for endlessly, which is a sense of identity and belonging.
Perez maps his territory and marks his boundaries, and does not forget the historical sites. Unlike other Tel Avivian artists, Perez wishes to present the lives of the residents of the city and the great love in their hearts. By choosing the historical sites in Tel Aviv, he also pays tribute to the artist Nachum Gutman, who loved the city and lived in it his whole life. In his childhood Gutman experienced historical moments (lighting the first oil lamp, first concert, first pavement), and as an adult he recreated the uniqueness of those events while keeping the city's magic.
Like Gutman, Perez has also turned the city into an object of love, and it has started adorning itself in rich colors and supplying the energy of a city that wishes to be "the city that never sleeps", combining old and new. Perez meticulously describes the uniqueness and style of the Bauhaus houses and balconies along the modern glass and steel buildings, all from unusual angles in a rectangular format that wishes to imitate the panorama of a diverse city in its centennial celebrations.
Daniel Cahana-Levensohn, curator.
Interview with the painter Raphael Perez about his family artist book
An interview with the painter Raphael Perez about an artist's book he created about his family, the Peretz family from 6 Nissan St. Kiryat Yuval Jerusalem
Question: Raphael Perez, tell me about the family artist book you created
Answer: I created close to 40 artist books, notebooks, diaries, sketch books and huge books. I dedicated one of the books to my dear family, a book in which I took a childhood photograph of my family, my parents and brothers and sisters.. I pasted the photographs inside a book (the photograph is 10 percent of the total painting) and I drew with acrylic paints, markers and ink on the book and the photograph, so that the image of the photograph was an inspiration to me Build the story that includes page by page..
Question: Tell me when you were born, where, and a little about your family
Answer: I was born on March 4, 1965 in the Kiryat Yuval neighborhood in Jerusalem
I have a twin brother named Miki Peretz and we are seven brothers and sisters, five boys and two girls
Question: Tell us a little about your parents
Answer: My parents were new immigrants from Morocco, both immigrated young.
My mother's name before the wedding was Alice - Aliza ben Yair and my father's name was Shimon Peretz,
My mother was born in the Atlas Mountains and was orphaned at a young age and was later adopted by my father's family at the age of 10, so that my mother and father spent childhood and adolescence together....
They had a beautiful and happy relationship but sometimes when they argued my mother would say "even when she was a child she was like that..." This means that their acquaintance and relationship dates back to childhood..
Question: What did your parents Shimon and Aliza Peretz work for?
Answer: My father, Shimon Perez, born in 1928 - worked in a building in his youth and then for thirty years worked as a receptionist at Hadassah Ein Kerem Hospital in Jerusalem... My father's great love was actually art, he loved to draw as a hobby, write, read, solve crossword puzzles and research Regarding the issue of medicinal plants, as a breadwinner he could not fulfill his dream of becoming an artist, in order to support and feed seven children. But we are the next generation, his children are engaged in the world of creativity and education, a field in which both of my parents were engaged during their lives. My father died at the age of 69
My mother, Alice Aliza Perez, born in 1934, worked as an assistant to a kindergarten teacher, and later took care of a baby at home. She is a woman of wholehearted giving and caring for children and people, a warm, generous and humble woman.. and took care of us in our childhood for every emotional and physical deficiency.. My mother is right For the year 2023, the 89-year-old is partly happy and happy despite the difficulties of age.. May you have a long life..
My mother really loved gardening and nature and both of them together created a magnificent garden, my parents have a relatively large garden so they could grow many types of special and rare medicinal plants and my father even wrote a catalog (unpublished) of medicinal plants and we even had botany students come to us who were interested in the field... today they They also grow ornamental plants, and fruit trees...
Question: A book about the brothers and sisters
Answer: My elder brother David Perez repented in his mid-twenties.. He was a very sharp, opinionated, curious and very charismatic guy who brought many people back to repentance, and also helped people with problems through the yeshiva and the synagogue to return to the normal path of life, he died young at the age of 56
Hana Peretz: My lovely sister, raised eight children, worked in the field of education, a kindergarten teacher, and child care.
She has a very large extended family of grandchildren, great-grandchildren and great-great-grandchildren...
My brother Avi (Abraham) Peretz studied in Israel at the University of Philosophy and Judaism, he married a wonderful woman named Mira Drumi, a nurse by profession, and together they had three wonderful children, when they moved to the United States in their mid-twenties, where my brother Avi Peretz completed his master's degree in education, worked in the field Education and for the last twenty years is A conservative rabbi
The fourth brother is Asher Peretz - a great man of the world, very fond of traveling and has been to magical places all over the world, engaged in the creation of jewelry with two children.
I am Rafi Peretz english raphael perez the fifth and after fifteen minutes my twin brother was born
My mother still gets confused and can't remember who was born first :-)
My twin brother Miki micky - Michael Peretz, a beloved brother (everyone is beloved), a talented industrial designer, he has three children, his wife Revital Peretz Ben, who is a well-known art curator, active and responsible for the art field in Tel Aviv, they are a dynamic and talented couple, full of talents and action
The lovely little sister Shlomit Peretz - has been involved in the Bezeq telephone company for almost three decades, and is there in management positions, raising her lovely and beloved child.
The art book I dedicated to my family is colorful, rich in details, shows a very intense childhood, happy, cheerful, colorful, ... We were taught to be diligent and to be happy in our part and to see the glass half full in life, to have emotional intelligence and to put the relationship and love at the center with self-fulfillment in work that will interest you us and you will give us satisfaction.
Each of us is different in our life decisions and my family is actually a mosaic of the State of Israel that includes both religious and secular people from the entire political spectrum who understand that the secret to unity is mutual respect for each other... when my mother these days is also the family glue in everyone's gatherings on Shabbat and holidays..
The personification of the flower couple paintings by the Israeli painter Raphael Perez
Raphael Perez, also known as Rafi Peretz, is an Israeli painter who
explores his personal and sexual identity through his flower paintings. He created a series of flower paintings from 1995 to 1998, when he was in his early thirties and still in relationships with women, despite feeling gay. His flower paintings reflect his emotional turmoil and his struggle with his sexual orientation. He painted two flowers, one blooming and one wilting, to represent the contrast and conflict between his heterosexual relationships and his true self. He also painted single flowers or two flowers in their prime, to express his longing for a harmonious relationship that matches his nature. He chose sunflowers, white lilies, and red lilies as symbols of expression, purity, and joy, respectively. He painted from real flowers, using different styles and light to create drama and mood. Perez’s paintings of the flower couples are minimalist and focused on the theme of the complex relationship. He omitted any background or context, leaving only the canvas and the drawing of the flower couples. In some of the paintings, he added a very airy abstract surface with thin oil paints that give an atmosphere of watercolors. He also made drawings of flowers in ink, markers and gouache on paper. Later on, he created large acrylic paintings of flowers and still life. Perez’s flower paintings are not mere illustrations or decorations. They are autobiographical and psychological expressions of his inner state and his struggle with his sexuality. He wanted to reveal his loneliness, distress and concealment through these paintings, and to connect with people who are in a similar situation. He deliberately chose only two flowers and no more to intensify the engagement in the charged and complex relationship. Perez also painted and drew couples of men and women with charged psychological states, as well as states of desire for connection and realization of a heterosexual relationship that did not succeed. He used hyperrealism and expressive styles to convey his frozen and calculated state, as well as his mental stress. He used harsh lighting to create contrast and drama, with one side very bright and the other side darker. Perez was influenced by some of the famous artists who painted flowers, such as Van Gogh, who also used sunflowers as a symbol of expression. He also used white lilies and red lilies to convey freshness, cleanliness, purity, color, joy, movement, eruption, and splendor. Perez also painted some single flowers or two flowers in their prime, to show his aspiration for a future where he will have a harmonious relationship. Today, he is 58 years old and in a happy relationship for 10 years with his partner Assaf Henigsberg. He is surrounded by female friends and soulmates and not conflicted with heterosexual relationships as he used to be. He occasionally paints flowers in pots to symbolize home, stability, and peace. Sometimes I paint flowers in pots, which represent home, stability, and solid ground for me. I don’t paint just a couple of flowers, but pots full of flowers that overflow with life. This means that we also have a supportive network of family, friends, and peers around us. We live in a rich, supportive, and protective world. These paintings are a personification of my psychological state, when I had no words to express my feelings to myself. The painting began In 35 years of my creation (starting in 1998), you can read more about how my art and style evolved over time. Perez’s flower paintings are a unique and extraordinary artistic creation that reveals his personal journey and his sexual identity. His work is honest, expressive, and emotional, as well as beautiful and vibrant.
The characteristics of the naive painting of the painter Raphael Perez
A full interview with the Israeli painter Raphael Perez (Hebrew name: Rafi Peretz) about the ideas behind the naive painting, resume, personal biography and curriculum vitae Question: Raphael Perez Tell us about your work process as a naive painter? Answer: I choose the most iconic and famous buildings in every city and town that are architecturally interesting and have a special shape and place the iconic buildings on boulevards full of trees, bushes, vegetation, flowers. Question: How do you give depth in your naive paintings? Answer: To give depth to the painting, I build the painting with layers of vegetation, after those low famous buildings, followed by a tall avenue of trees, and behind them towers and skyscrapers, in the sky I sometimes put innocent signs of balloons, kites. A recurring motif in some of my paintings is the figure of the painter who is in the center of the boulevard and paints the entire scene unfolding in front of him, also there are two kindergarten teachers who are walking with the kindergarten children with the state flags that I paint, and loving couples hugging and kissing and family paintings of mother, father and child walking in harmony on the boulevard. Question: Raphael Perez, what characterizes your naive painting? Answer: Most naive paintings have the same characteristics (Definition as it appears in Wikipedia) • Tells a simple story to absorb from everyday life, usually with humans. • The representation of the painter's idealization to reality - the mapping of reality. • Failure to maintain perspective - especially details even in distant details. • Extensive use of repeating patterns - many details. • Warm and bright colors. • Sometimes the emphasis is on outlines. • Most of the characters are flat, lack volume • No interest in texture, expression, correct proportions • No interest in anatomy. • There is not much use of light and shade, the colors create a three-dimensional effect. I find these definitions to be valid for all my naive paintings Question: Raphael Perez, why do you choose the city of Tel Aviv? Answer: I was born in Jerusalem, the capital city which I love very much and also paint, I love the special Bauhaus buildings in Tel Aviv, the ornamental buildings that were built a century ago in the 1920s and 1930s, the beautiful boulevards, towers and modern skyscrapers give you the feeling of the hustle and bustle of a large metropolis and there are quite a few low and tall buildings that are architecturally fascinating in their form the special one Also, the move to Tel Aviv, which is the capital of culture, freedom, and secularism, allowed me to live my life as I chose, to live in a relationship with a man, Jerusalem, which is a traditional city, it is more complicated to live a homosexual life, also, the art world takes place mainly in the city of Tel Aviv, and it is possible that from a professional point of view, this allows I can support myself better in Tel Aviv than in any other city in Israel. Question: Raphael Perez, are the paintings of the city of Tel Aviv different from the paintings of the city of Jerusalem? Answer: Most of the paintings of Jerusalem have an emphasis on the color yellow, gold, the color of the old city walls, the subjects I painted in Jerusalem are mainly a type of idealization of a peaceful life between Jews and Arabs and paintings that deal with the Jewish religious world, a number of paintings depict all shades of the currents of Judaism today In contrast, the Tel Aviv paintings are more colorful, with skyscrapers, the sea, balloons and more secular motifs Question: Raphael Perez, tell me about which buildings and their architects you usually choose in your drawings of cities Answer: My favorite buildings are those that have a special shape that anyone can recognize and are the symbols of the city and you will give several examples: In the city of Tel Aviv, my favorite buildings are: the opera building with its unusual geometric shape, the Yisrotel tower with its special head, the Hail Bo Shalom tower that for years was the symbol of the tallest building in Tel Aviv, the Levin house that looks like a Japanese pagoda, the burgundy-colored Nordeau hotel with the special dome at the end of the building, A pair of Alon towers with the special structure of the sea, Bauhaus buildings typical of Tel Aviv with the special balconies and the special staircase, the Yaakov Agam fountain in Dizengoff square appears in a large part of the paintings, many towers that are in the stock exchange complex, the Aviv towers and other tall buildings on Ayalon, in some of the paintings I took plans An outline of future buildings that need to be built in the city and I drew them even before they were built in reality, In the paintings of Jerusalem, I mainly chose the area of the Old City and East Jerusalem, a painting of the walls of the Old City, the Western Wall, the Church of the Holy Sepulcher, the El Akchea Mosque, the Tower of David, most of the famous churches in the city, the right hand of Moses, in most of the paintings the Jew is wearing a blue shirt with a red male cord I was in the youth movement and the Arab with a galabia, and in the paintings of the religious public then, Jews with black suits and white shirts, tallitas, kippahs, special hats, synagogues and more I also created three paintings of the city of Haifa and one painting of Safed In the Haifa paintings I drew the university, the Technion, the famous Egged Tower, the Sail Tower, well-known hotels, of course the Baha'i Gardens and the Baha'i Temple, Haifa Port and the boats and other famous buildings in the city Question: Raphael Perez, have you created series of other cities from around the world? Answer: I created series of New York City with all the iconic and famous buildings such as: the Guggenheim Museum, the famous skyscrapers - the Chrysler Building, the Empire State Building, Lincoln Center, the famous synagogue in the city, the Statue of Liberty, the flags of the United States and other famous buildings Two paintings of London and all its famous sites, Big Ben, famous monuments, the Ferris wheel, Queen Elizabeth and her family, the double bus, the famous public telephone, palaces, famous churches, well-known monuments I created 4 naive paintings of cities in China, a painting of Shanghai, two paintings of the city of Suzhou and a painting of the World Park in the city of Beijing... I chose the famous skyline of Shanghai with all the famous towers, the famous promenade, temples and old buildings, two Paintings of the city of Suzhou with the famous canals, bridges, special gardens, towers and skyscrapers of the city Question: Raphael Perez What is the general idea that accompanies your paintings Answer: To create a good, beautiful, naive, innocent world in which we will see the innovation of the modern city through the skyscrapers in front of small and low buildings that bring the history and past of each country, all with an abundance of vegetation, boulevards, trees Resume, biography, CV of the painter Rafi Peretz and his family Question: When was Raphael Perez born in hebrew his name rafi peretz? Answer: Raphael Perez in Hebrew his name Rafi Peretz was born on March 4, 1965 Question: Where was Raphael Perez born? Answer: Raphael Perez was born in Jerusalem, Israel Question: What is the full name of Raphael Perez? Answer: His full name is Raphael Perez Question: Which art institution did Raphael Perez graduate from? Answer: Raphael Perez graduated from the Visual Arts Center in Be'er Sheva Question: When did Raphael Perez start painting? Answer: Raphael Perez started painting in 1989 Question: When did you start making a living selling art? Answer: Raphael Perez started making a living selling art in 1999 Question: Where does Raphael Perez live and work? Answer: Since 1995, Raphael Perez has been living and working from his studio in Tel Aviv Question: In which military framework did Raphael Perez serve in the IDF? Answer: Raphael Perez served in the artillery corps Question: Raphael Perez, what jobs did he work after his military service? Answer: Raphael Perez worked for 15 years in education in therapeutic settings for children and taught arts and movement Question: How many brothers and sisters does Raphael Perez, the Israeli painter, have? Answer: There are seven children in total, with the painter 5 sons and two daughters, that means the painter Raphael Perez has 4 more brothers and two sisters Question: What do the brothers and sisters of the painter Raphael Perez do? Answer: The elder brother David Peretz Perez was involved in the field of religious studies, the sister Hana Peretz Perez is involved in the field of education, a kindergarten teacher and child care, the brother Avi Peretz Perez who is in the United States today is a conservative rabbi but in the past was involved in education and therapy, the brother Asher Peretz Perez is involved in the fields of creativity and jewelry The twin brother Mickey Peretz Perez is a well-known industrial designer and seller. The younger sister Shlomit Peretz Perez works in a managerial position at Bezeq. Question: Tell me about the parents of the painter Raphael PerezAnswer: The painter Raphael Perez's parents are Shimon Perez Peretz and Eliza Alice Ben Yair, they were married in 1950 in Jerusalem, both were born in Morocco and immigrated to Israel in 1949, Shimon Peretz worked in a building in his youth and later as a receptionist at the Hadassah Ein Kerem Hospital, Eliza Alice Peretz dealt in child care Kindergarten, working in kindergartens and of course taking care of and raising her seven children
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רפי פרץ צייר אמן ישראלי עכשווי מודרני אמנים ישראלים אומנים
ישראליים עכשוויים מודרניים האמנים הישראלים העכשוויים המודרניים האומנים הישראליים העכשוויים המודרניים יוצר הומו הומוסקסואל קווירי הומוסקסואליות באמנות הישראלית מגדר אומנות ומגדר אמנות ישראלית עכשווית מודרנית האמנות הישראלית העכשווית המודרנית
erotic gay art painting artist raphael perez pintura homossexual da arte de gomoseksual badiiy rasm гомосексуальний художній живопис pittura di arte omosessuale lukisan seni homoseksual listmálun samkynhneigðra péintéireacht ealaíne homaighnéasach pikturë arti homoseksual homoseksuaalne kunstimaal хомосексуална художествена живопис homoseksualno likovno slikarstvo жывапіс гомасэксуальнага мастацтва সমকামী আর্ট পেইন্টিং homoseksuel kunstmaleri homoszexuális művészeti festmény рассоми санъати гомосексуалӣ gomoseksual sungat suratkeşligi homoseksuālas mākslas glezniecība homoseksualaus meno tapyba homoseksuell kunstmaleri homoseksualno likovno slikarstvo
queer artworks paintings homoerotic painter lgbt artwork glbt artworks homo erotica man nude male naked men image images picture pictures homosexual homosexualiy artists painters artist body realism realistic famous
مثلي الجنس الفن الغريبة الأعمال الفنية معرض معرض رجل عارية لوحة رجال عراة صورة الجسم الإسرائيلي فنان رسام مثلى الفنانين الرسامين لوحات واقعية مثلي الجنس الشهير صورة كبيرة
arte homosexual queer obras de arte galería exposición hombre desnudo pintura hombres desnudos retrato cuerpo artista israelí pintor artistas gay pintores pinturas realistas homoerótico famoso imagen grande
гомосексуальное искусство квир произведения искусства галерея выставка мужчина ню живопись голые мужчины портрет тело израильский художник художник геи художники художники реалистичные картины гомоэротика знаменитый большое изображение
ομοφυλοφιλική τέχνη queer artworks γκαλερί έκθεση άντρας γυμνή ζωγραφική γυμνοί άντρες πορτραίτο ισραήλ καλλιτέχνης ζωγράφος γκέι καλλιτέχνες ζωγράφοι ρεαλιστικοί πίνακες ομοιορωτική διάσημη μεγάλη εικόνα
homosexuelle kunst queer kunstwerke galerie ausstellung mann nackt malerei nackte männer porträtkörper israelischer künstler maler schwule künstler maler realistische gemälde homoerotisch berühmtes großes bild
homoseksuele kunst queer kunstwerken galerie tentoonstelling man naakt schilderij naakte mannen portret lichaam Israëlische kunstenaar schilder homo kunstenaars schilders realistische schilderijen homo-erotisch beroemd groot beeld
art homosexuel queer oeuvres d'art galerie exposition homme peinture nue hommes nus portrait corps artiste israélien peintre artistes gais peintres peintures réalistes homoérotique célèbre grande image
homoseksualna sztuka queer dzieła galeria wystawa mężczyzna nago malarstwo nagi mężczyzna portret ciało izraelski artysta malarz homoseksualiści malarze realistyczni obrazy homoerotyk sławny duży obraz
Eşcinsel sanat queer sanat eseri galeri sergi adam çıplak boyama çıplak erkekler portre vücut İsrail sanatçı ressam eşcinsel sanatçılar ressamlar gerçekçi resim sergisi homoerotik ünlü büyük resim
समलैंगिक कला क्वीर कलाकृतियों गैलरी प्रदर्शनी आदमी नग्न पेंटिंग नग्न पुरुषों चित्र शरीर इजरायल कलाकार चित्रकार समलैंगिक कलाकारों चित्रकारों यथार्थवादी चित्रों समलैंगिक प्रसिद्ध बड़ी छवि
homoseksuell konst queer konstverk galleri utställning man nakenmålning nakna män porträtt kropp israelisk konstnär målare gay konstnärer målare realistiska målningar homoerotisk berömd stor bild
Noticed a small moth (shot at 1:1.4 and uploaded at 81% the width of the frame so the moth is larger than life even on a smaller phone) on an upstairs* window. My defense for the state of the window cleanliness is that it's still darn cold out even with spring creeping in and this is a 2nd floor window that takes brushes and squeegees on poles to clean,
Maybe it was the dirt that gave the moth purchase there.
If a new brazing medium stands any chance of adhering to the surface of the metal, it requires a thorough clean to remove as much corroded material from out of the pitted areas as possible. No easy task. Note the void below the strut where the factory braze has not penetrated.
Near Hoc Mon, April, 1968. Headquarters Co. grunts getting ready for a day of fun and adventure in the tropical paradise of Vietnam.
Photo by John Michael Massey (Mike).
Pennine Blue 193 (EUM 893T) with the public's verdict inscribed in the dirt on the side.
Ashton Bus Station, 08/02/1992.
Cleanliness is next to birdliness.
Every afternoon, the whole family hits the birdbath for a good cleaning. There are still 6 babies (from two broods) as well as Dad.
Next up, I have to get a directional mic for the camera with a long cord to pick up the sound better - I ordered one that should be here soon.
© Steve Byland 2011 all rights reserved
Unauthorized use or reproduction for any reason is prohibited.
Please do not blog this without contacting me first.
Udaipur is a major city, municipal corporation and the administrative headquarters of the Udaipur district in the Indian state of Rajasthan. It is the historic capital of the kingdom of Mewar in the former Rajputana Agency. Maharana Udai Singh of the Sisodia clan of Rajput founded the city 1553, and shifted his capital from the city of Chittorgarh to Udaipur. It remained as the capital city till 1818 when it became a British princely state, and thereafter the Mewar province became a part of Rajasthan when India gained independence in 1947.
Udaipur is a very popular tourist destination. Known for its history, culture, scenic locations and the Rajput-era palaces, Udaipur was also voted as the best city in the world in 2009 by the Travel + Leisure magazine.
HISTORY
Udaipur was founded in 1553, by Maharana Udai Singh II in the fertile circular Girwa Valley to the southwest of Nagda, on the Banas River. The city was established as the new capital of the Mewar kingdom. This area already had a thriving trading town, Ayad, which had served as capital of Mewar in the 10th through 12th centuries. The Girwa region was thus already well-known to Chittaud rulers who moved to it whenever the vulnerable tableland Chittaurgarh was threatened with enemy attacks. Maharana Udai Singh II, in the wake of 16th century emergence of artillery warfare, decided during his exile at Kumbhalgarh to move his capital to a more secure location. Ayad was flood-prone, hence he chose the ridge east of Pichola Lake to start his new capital city, where he came upon a hermit while hunting in the foothills of the Aravalli Range. The hermit blessed the king and guided him to build a palace on the spot, assuring him it would be well protected. Udai Singh II consequently established a residence on the site. In November 1567, the Mughal emperor Akbar laid siege to the venerated fort of Chittor. To protect Udaipur from External attacks, Maharana Udai Singh built a six kilometer long city wall, with seven gates, namely Surajpole, Chandpole, Udiapole, Hathipole, Ambapole, Brahmpole and so on. The area within these walls and gates is still known as the old city or the walled city.
As the Mughal empire weakened, the Sisodia rulers, reasserted their independence and recaptured most of Mewar except for Chittor. Udaipur remained the capital of the state, which became a princely state of British India in 1818. Being a mountainous region and unsuitable for heavily armoured Mughal horses, Udaipur remained safe from Mughal influence despite much pressure. At present, Arvind Singh Mewar is the 76th custodian of the Mewar dynasty.
GEOGRAPHY
TOPOGRAPHY
Udaipur is located at 24.525049°N 73.677116°E. The city covers an area of 37 km2 and lies at an altitude of 598.00 m above sea level. It is located in the southern region of Rajasthan, near the Gujarat border. The city lies 403 kilometres southwest of the state capital, Jaipur and 250 km northeast from Ahmedabad.
Udaipur with its lakes lies on the south slope of the Aravalli Range in Rajasthan. The Northern part of the district consists generally of elevated plateaus, while the eastern part has vast stretches of fertile plains. The southern part is covered with rocks, Hills and dense Forest. There are two important passages in the Aravali ranges viz. Desuri Nal and Saoke which serves as a link between Udaipur and Jodhpur
DISTRICT CITYSCAPE
The lakes of the city being interconnected form a lake system which supports and sustains the ground water recharge, water availability for drinking, agriculture, industries and is a source of employment through tourism. The lake system has three main lakes in its upper catchment area, six lakes within its municipal boundary and one lake in the downstream. The Udaipur lake system, arising out of the river Berach (Banas Basin) and its tributaries, is an integral component of the upper Berach basin. The upper Berach basin is a part of the Gangetic river system, wherein the river Berach meets river Ganga through the rivers Banas, Chambal & Yamuna.
The Udaipur Lake System can be divided into the following categories:
- Upper lakes: Lake Badi, Chhota Madar & Bada Madar.
- City Lakes: Lake Pichola, Fateh Sagar Lake, Swaroop Sagar, Rang Sagar, Kumharia Talab, Goverdhan Sagar.
- Downstream Lake: Lake Udai Sagar.
- River: River Ahar.
Watershed or the catchment areas include :
- Bada Madar: 8780.48 ha
- Chhota Madar: 2987.23 ha
- Badi Lake: 1906.55 ha
The city lacks an organised sewerage system and treatment facility for the solid wastes and sewage generated. With an absence of waste segregation, processing and scientific disposal facilities, the city's lakes have been facing increased levels of pollution, thereby threatening an ecological degradation. Five of the major lakes have been included under the restoration project of the National Lake Conservation Plan (NLCP) of the Government of India in order to preserve the cleanliness of the water bodies in the city.
These are :
- Fateh Sagar Lake
- Pichola Lake
- Swaroopsagar
- Rangsagar
- Doodh Talai Lake
In a judgement passed by the Rajasthan High Court, all bathing activities at the lake shores and immersion of religious idols in the lake waters was banned in the city.
The city recently scored poorly in the Swachh Bharat list of the cleanest cities in India, getting placed at 417th position out of a total 476 cities.
CLIMATE
Udaipur city has particularly a tropical climate. The three main seasons, summer, monsoon and winter respectively, dominate the city of Udaipur. Being located in the desert lands of Rajasthan, the climate and weather of Udaipur is usually hot. The summer season runs from mid-March to June and touches temperature ranging from 23 °C to 44 °C in the months of March to June. Monsoons arrive in the month of July heralded by dust and thunderstorms. With lush greenery and enchanting lakes, the sporadic rainfalls enhance the beauty of the city, making it one of the top monsoon destinations of the country. The winter season prevails from the month of October till the month of March. Humidity, which prevails during monsoons, diminishes at the arrival of winters. The city observes pleasant sunny days and enjoyable cool nights with the temperature ranging from 5 °C to 30 °C.
Udaipur's winter climate is the most appealing time to visit. Tourists arrive in large numbers, anytime between mid-September to late March or early April. Even in January, the coldest month, the days are bright, sunny and warm with maximum temperature around 28.3 °C. Mornings, evenings and nights are cold
DEMOGRAPHICS
According to the 2011 census, the total urban population of Udaipur district was 608,426. and the population density was 262/km2. As per the data, the male population of the city was 315,485 and the female population was 292,941 in 2011. The total population for the age group of 0–6 years old was 67,068. The sex-ratio of the urban area was 929 while that for the rural area was 966, the average being 958. The child sex-ratio (0–6 years of age) was 865.
Udaipur has an average effective literacy rate of 90.43 percent, as compared to the national average of 74.04 percent: male literacy rate being 95.41 percent while the female literacy rate being 85.08 percent.
Hindi, Mewari and English are the major languages spoken in Udaipur. Marwari, Wagdi and Gujarati are some others which are in use in the city.
Hinduism is the major religion followed in the city. With a large Jain community, Jainism is amongst the other main religions practised. Jains makes about 10% of the population, as compared to the national average of 0.37%.
ECONOMY
Udaipur has a diversified economic base. The major contributions to the city's economy come from tourism, agriculture and mineral industries. The handicraft and cottage industry sectors play an important part in contributing to the growing economy. The city has also been included under the Smart Cities mission initiated by the Government of India, and is selected in the list of first 20 cities to be developed as smart cities.
HANDICRAFTS
Udaipur is well known for handicrafts such as paintings, marble articles, silver arts and terracotta. The Shilpgram is a platform where regional handicraft and hand-loom products is developed. Craft bazaars are organized by the Shilpgram, with an aim to encourage the regional arts and crafts, the handicraft and hand-loom works.
TOURISM
Udaipur, with its picturesque landscape, lakes, and historic palaces and architecture, is a major destination for most tourists, both domestic and foreign nationals visiting the state. With numerous hotels to serve visiting tourists, Udaipur is home to some of the world's most renowned and the country's best luxury hotels and resorts. The Oberoi Udaivilas has been ranked as the world's number 1 hotel in 2015. The Taj Lake Palace and the Leela palace Udaipur are also amongst the most expensive hotels in the country. With various other renowned hotel chains present in the city, the tourism sector has been a fairly large contributor to the economic growth and fame of Udaipur.
METALS AND MINERALS INDUSTRIES
Udaipur district is particularly rich in mineral resources as a large variety of important minerals are found here. Copper, lead, zinc and silver, industrial minerals like phosphate, asbestos, calcite, lime-stone, Talc (soap stone), barites, wollastonite and marble are the major driving resources behind the industries based in the city. Marble is exclusively mined, processed and exported from here around the world. The marble industry is well set and established with proper infrastructure and technological support for mining and processing. It is the largest sector giving employment to many people of the city and the immigrants from nearby areas. Udaipur is also home to the world's second largest Zinc producer, Hindustan Zinc.
AGRICULTURE
Agriculture like most other parts of the country, remains a leading sector in the city's economy. The Major crops of the area are Maize and Jowar in Kharif season and Wheat and Mustard in the Rabi season.[38] Pulses, Groundnut and vegetables like brinjals are some of the major food products grown in the city. The Maharana Pratap University of Agriculture and Technology, along with its affiliated institutions, has been working towards identifying, designing, preparing and adapting new techniques in the field of production technology for agricultural development since its establishment.
RETAIL
Udaipur has both traditional as well as modern retail shopping destinations. The traditional markets include Bapu Bazaar, Chetak Circle, Suraj Pole, Nehru Bazaar, Bada Bazaar and Chand Pole, while the areas including Durga Nursery Road, Shakti Nagar and Sudkhadia Circle provide opportunities to new entrants. Udaipur is also progressing towards a mall culture, and has witnessed many retail malls including Celebration Mall, Lakecity Mall, Arvana Shopping Mall, Chetak Shopping Mall, City Centre Mall, Mangalam Square Mall and R.Kay Mall.
TOURISM
CITY PALACE - 1559
Standing on the east bank of Lake Pichola is a massive series of palaces built at different times from 1559. Its main entrance is through the triple-arched gate - the Tripolia, built in 1725. This gate leads to a series of courtyards, overlapping parations, terraces, corridors and gardens. The palace now houses a museum with many antique articles, paintings, decorative furniture and utensils from the royal era.
LAKE PALACE - 1743-1746
Situated over an island in Lake Pichola, the Lake Palace was constructed to serve as a royal summer palace. Built of white marble, the palace is now a luxury 5 Star hotel, operating under the "Taj Hotels Resorts and Palaces" banner.
JAG MANDIR - 1551-1652
Jag Mandir is a palace built on an island in the Lake Pichola. Also known as the "Lake Garden Palace", it was constructed by three Maharanas of the Mewar kingdom. The construction started in 1551, and was completed by 1652. The royal family used the palace as a summer resort and pleasure palace.
MONSOON PALACE
Monsoon Palace, also known as Sajjan Garh Palace, was built as an astronomical centre to keep track of the movement of monsoon clouds in the area and also served as the summer resort of the Maharanas. Built with white marble, it is located on Bansdara peak of the Aravalli hill range at an elevation of 944 m above mean sea level. The palace offers a panoramic view of the city's lakes, palaces and surrounding countryside.
JAGDISH TEMPLE - 1651
The Jagdish Temple is a large Hindu temple in the middle of Udaipur, built by Maharana Jagat Singh I. A key tourist place in the city, this temple is an example of Māru-Gurjara Architecture.
FATEH SAGAR LAKE - 1678
Lake Fatehsagar is an artificial lake situated in the north-west part of Udaipur. The lake was originally built by Maharana Jai Singh and later reconstructed and extended by Maharana Fateh Singh. It is one of the most popular destinations in the city for tourists and the city residents.
SUKHADIA CIRCLE
Sukhadia Circle (square) is large roundabout in the city's northern suburb and is a popular recreational centre. The square has in its centre, a small pond admist which lies a 21 ft high three-tiered fountain. The fountain, made of marble is surmounted by a wheat-ear motif, a symbol of prosperity.
SAHELIYON-KI-BARI - 1710-1734
Sahelion ki Bari is a major garden and a popular tourist space in the northern part of the city. The garden with its fountains and kiosks, a lotus pool and marble elephants, was laid for a group of forty-eight young women attendants who accompanied a princess to Udaipur as part of her dowry.
LAKE PICHOLA - 1362
Lake Pichola is an artificial fresh water lake and is one of the several contiguous lakes in the city of Udaipur. The lake’s surroundings and the several islands within the lake have been developed over the centuries, with palaces, marble temples, family mansions, bathing ghats and chabutaras (a raised platform, normally within a courtyard).
MOTI MAGRI
Moti Magri or Pearl Hill, is a memorial of the Rajput hero Maharana Pratap. It is basically a small hilloc, atop of which there is a bronze statue of the Maharana astride his favourite horse "Chetak". It was initiated by Maharana Bhagwat Singh Mewar, and carried over and completed with the help of a public trust.
NEEMACH MATA TEMPLE
Neemach mata is located on a hill near fateh sagar lake. The temple is 900 meters above on the top of the hill. One can see a beautiful view of Udaipur from the temple.
CULTURE
Udaipur has received a rich cultural heritage from the bygone ages. The lakes, temples, huge forts and palaces boast about the rich legacy of this city. The city has kept a balance between preserving the rituals and traditions of the past while keeping up with the modern advancements and changes in lifestyle. Like any other place in the state of Rajasthan, folk dance and music have an important place in adding to the city's cultural richness. The dynamic and vibrant dances of Bhavai, Ghoomar, Kachchhi Ghodi, Kalbeliya and Terahtaali add a sparkle to the rich cultural heritage of Udaipur.
- Ghoomar dance is a part of the tribal culture of the Mewar Region of Rajasthan. This is a community dance for women and performed on auspicious occasions where the ladies move gracefully in circles.
- Kalbelia, one of the most sensuous dance forms of Rajasthan, is performed by the Kalbeliya snake charmers’ community with the sapera dancers wearing long, black skirts embroidered with silver ribbons.
- Bhavai dance consists of veiled women dancers balancing up to seven or nine brass pitchers as they dance nimbly, pirouetting and then swaying with the soles of their feet perched on the top of a glass or on the edge of the sword
- Kachchhi Ghodi dance dance is performed on dummy horses where men in elaborate costumes ride the equally well decorated dummy horses. Holding naked swords, these dancers move rhythmically to the beating of drums and fifes.
Following a lineage of age old traditions and adhering to religious significance, the various dances complement the fairs and festivals held in the city. The city's music consists mainly of the use of Morchang, Naad, Tanpura, and Sarangi, among many other instruments, that used to echo in the courts of the erstwhile rulers of the state.
Miniature paintings are amongst the most famous paintings developed under the patronage of the rulers of Rajasthan. The simplest among these are done on walls, and though folk in style, they nevertheless have some of the flavour of frescoes one sees in the old palaces. The tradition on painting the wall of houses with scenes from mythological and chivalric tales has been prevalent in Rajasthan for the past many centuries. The people of the city make use of such wall paintings for decorations during wedding celebrations. Noted amongst the miniature style of paintings are particularly the Pichvais, which are those made on cloth, and Phad, made on cloth scroll in folk style.
The Bharatiya Lok Kala Mandal is a cultural institution based in the city. The institute with its museum is a platform which displays a collection of Rajasthani culture. Offering an insight into the lifestyle of the royal era in Udaipur, the museum has a fine collection of dresses, tribal jewellery, turbans, dolls, masks, musical instruments, paintings and puppets. With various cultural events including folk song and dance performances, theatre and puppetry, the institute highlights the different social stigmas, thereby proving to be a powerful education tool for the masses.
FESTIVALS
GANGAUR FESTIVAL
Gangaur is one of the most important local festivals in Rajasthan. In some form or the other it is celebrated all over Rajasthan. “gan” is a synonym for Lord Shiva and “gauri” or “gaur” stands for Goddess Parvati, the heavenly consort of Lord Shiva. Gangaur celebrates the union of the two and is a symbol of conjugal and marital happiness.
It is celebrated in the month of Chaitra (March–April), the first month of the Hindu calendar. This month marks the end of winter and the onset of spring. This festival is celebrated especially by women, who worship clay idols of “Gan” & “Gauri” in their houses. These idols are worshiped by the virgins who seek the blessings of Gan and Gauri for a good spouse, while the married women pray for the good health and long life of their husbands. On the eve of Gangaur festival, women decorate their palms and fingers with henna. The idols of Gan and Gauri are immersed in a pond or in a nearby lake on the last day of the festival.
A traditional procession of Gangaur commences form the City Palace which passes through various areas of the city. The procession is headed by an old palanquins, chariots, bullock carts and performance folk artistes.
SHILPGRAM UTSAV
Shilpgram, a crafts village 3 km west of Lake Fateh Sagar, has displays of traditional houses from Rajasthan, Gujarat, Goa and Maharashtra. There are also demonstrations by musicians, dancers, or artisans from these states. The 10 day festival organised here is a treat for the visitor to an array of exquisite art and craft. One of the important objectives of Shilpgram festival is in the sphere of increasing awareness and knowledge of rural life and crafts, specifically, for the younger generation. Special emphasis is laid on workshops for children on arts, crafts, theatre and music.
HARIYALI AMAVASYA
Hariyali Amavasya (new moon day of the Sawan / Shravan month) marks the beginning of the monsoons and greenery. It arrvies three days before the famous Hartalika Teej(Shravan shukla tritiya). People worship God Shiva for abundant rains and good agricultural season. Melas and fests are arranged in several places in the city.
JAGANNATH RATH YATRA
In udaipur, the third biggest Ratha-Yatra[49] is organised on the auspicious day of Ashadh Shukla Paksha (bright fortnight) Dwitiya according to Indian Vikram Samvat. On this cultural day of summer solstice theme, June 21 of every year, the journey of the lord jagannath to their aunts house is started. The presiding deities of the temple lord Jagannath (Krishna), Balabhadra (Balarama) and their sister Subhadra are taken through the streets in heavily decorated wooden chariots, which are made every year for the purpose. The Chariot of Lord Jagannath, called Nandighosha, has 16 wheels and is draped in red and yellow.
The sanctity of the festival is such that even a touch of the chariot or even the ropes with which these are pulled is considered enough to confer the results of several pious deeds or penance for ages.
JAL-JHULNI EKADASHI
According to the Hindu calendar, Gyaras, or Ekadashi is basically, the 11th day of each waxing (Shukla paksha ) and waning moon (Krishna paksha). This ekadashi, known as Jal-Jhulni Gyaras, or Jal-Jhulni Ekadashi, like all other festivals, is celebrated with great enthusiasm in Udaipur. Different processions start from the various parts of the city and end at one point i.e. Gangaur Ghat where people swing the idols of Lord Krishna in child form (Baal Gopal) in the Lake Pichola. These procession are called Ram Revdies.
Udaipur in popular culture
Udaipur was voted the Best City in the World in 2009 by the Travel + Leisure magazine, and is now amongst the favourite wedding destinations for Indian as well as foreign nationals. The city is a blend of sights, sounds and experiences, which have made it one of the top destinations for weddings and celebrations.
MOVIES AND TELEVISION
Udaipur is mentioned under the spelling Oodeypore in Rudyard Kipling's The Jungle Book as the birthplace of Bagheera, the fictional panther in the king's Menagerie.
Because of its picturesque and scenic locations, Udaipur has been the shooting location for many Hollywood and Bollywood movies. Indian sections of the James Bond film Octopussy were filmed in the city, the Lake Palace, and the Monsoon Palace. The nearby desert was the backdrop of the remarkable rescue of Octopussy (Maud Adams) by Bond (Roger Moore). Some scenes from the British television series The Jewel in the Crown were also filmed in Udaipur. The Disney channel film, The Cheetah Girls One World, was shot in Udaipur in January 2008. Some of the other non-Indian movies and TV shows filmed in Udaipur include: Darjeeling Limited, Opening Night, Heat and Dust, Indische Ring, Inside Octopussy, James Bond in India, The Best Exotic Marigold Hotel, Gandhi, and The Fall. Jag Mandir, a documentary film directed for television by Werner Herzog in 1991, was also filmed in the city.
Udaipur has been a popular location for Bollywood movies. Some of them shot here include : Guide, Mera Saaya, Phool Bane Angaray, Kachche Dhaage, Mera Gaon Mera Desh, Jalmahal, Yaadein, Return of the thief of the bagdad, Eklavya: The Royal Guard, Dhamaal, Jis Desh Mei Ganga Rehta Hai, Chalo Ishq Ladaaye, Fiza, Gaddaar, Hum Hain Rahi Pyar Ke, Khuda Gawah, Kundan, Nandini, Saajan Ka Ghar,Yeh Jawaani Hai Deewani, Ramleela, Prem Ratan Dhan Payo. Udaipur is also the setting of various Television series like Yeh Rishta Kya Kehlata Hai, Rakhi Ka Swayamwar and Bharat Ka Veer Putra – Maharana Pratap.
EDUCATION
Udaipur has a well-established education infrastructure. There are a number of universities, colleges and schools meeting the requirements of not only the city but the region and country as well. The main universities in Udaipur include IIM Udaipur, Mohan Lal Sukhadia University, Sir Padampat Singhania University and Maharana Pratap University of Agriculture and Technology. Other educational institutes include College of Technology And Engineering, College of Dairy & Food Science Technology, R.N.T. Medical College, Pacific Medical College and Hospital, Pacific Institute of Medical Sciences, Bhupal Nobles' College, J.R.N. Rajasthan Vidyapeeth (Deemed), S S College Of Engineering, Techno India NJR Institute of Technology, Geetanjali Medical College and Hospital, Pacific Commerce college, Pacific ENG College, Pacific Dental College & Hospital, Geetanjali Institute of technical studies, Institute of Hotel Management Catering and Tourism.
Udaipur is now the first district in Rajasthan to have implemented a smart class system in all the government schools, enabling them with information and communication technologies (ICT) infrastructure. This model of ICT in education is getting replicated in all government schools of ICT infrastructure of Rajasthan State. This ICT based initiation was started on 4 December 2013 by Dept of Education, Udaipur in joint initiative with Moinee Foundation, Jaipur and is popularly known as Project Utkarsh
According to the census-2011 data on educational status, Udaipur has the highest percentage of graduates in the entire state. It has 26 graduates for every 100 persons.
Nowadays many students get the educational facilities here itself so they need not to go to Kota or some other place for IIT-JEE preparation. Many students of the place have cleared the prestigious exam. In fact the All India Rank-1 in IIT-JEE 2014 belonged to Udaipur city.
WIKIPEDIA
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Beneficent, the Merciful.
Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.
TASAWWUF
"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)
SUFISM, AN ESSENTIAL PART OF ISLAM
Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.
BIOGRAPHY
Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.
Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)
THE PURIFICATION OF THE SOUL
The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.
SHARIAH & SUFISM
Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.
ISLAM, AS A COMPLETE CODE OF LIFE
Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.
WHAT’S SUFISM
Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).
ZIKR-E QALBI
However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’
PAS ANFAS
Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.
SPIRITUAL BAI’AT (OATH OF ALLEGIANCE
It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).
SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)
The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.
THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH
1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).
THE SPIRIT OR RUH
The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
LATAIF
The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.
FIVE EXALTED MESSENGERS OF GOD
There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.
SULOOK
Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.
ZIKR
Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.
KHALIFA MAJAZEEN
Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)
The approved names at that time included:
1. Mr. Muhammad Akram Awan Sahib,
2. Mr. Sayed Bunyad Hussain Shah Sahib,
3. Mr. Major Ahsan Baig Sahib,
4. Mr. Col. Matloob Hussain Sahib,
5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,
6. Mr. Molvi Abdul Haq Sahib,
7. Mr. Hafiz Abdul Razzaq Sahib,
8. Mr. Hafiz Ghulam Qadri Sahib,
9. Mr. Khan Muhammad Irani Sahib,
10. Mr. Maolana Abdul Ghafoor Sahib,
11. Mr. Syed Muhammad Hassan Sahib of Zohb.
These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).