Category: Religion

This category includes all the information about Religions in Pakistan.

Whirling Dervish

One day when Prophet (s) was giving a Friday sermon, a Bedouin came and said, “Ya RasulAllah (s), when will the Day of Judgement occur?” Prophet (s) did not answer the Bedouin and remained silent for some time. So the Bedouin asked again, but again Prophet (s) did not answer. After a period of time the Bedouin asked his question for a third time. Immediately, the Angel Gabriel appeared before the
 Holy Prophet (s) and said, “Ask him what has he prepared for that day?’
The Bedouin replied “Nothing except my love for you, oh beloved Prophet of God (s)!!” Prophet (s) then answered, “you will be with those whom you love.” Upon hearing this conversation, Abu Bakr as-Siddiq asked the Holy Prophet (s),
 Will love alone suffice?
Prophet (s) then said, “Yes. The main thing is love!” Abu Bakr as-Siddiq was so happy with this answer that he began to whirl. [ The Opening of the Siddiqia Secret of Love ]
According to the teachings of our Master, Shaykh Hisham Kabbani (may God bless him and raise his spiritual station higher), the Sufi whirling technique which was taught by the famous Sufi Master Muhammad Jalal ad-Din Rumi (qs) contains tremendous realities. The first interaction that many Western people have with Sufism is often through the poetry of Rumi, a poetry which sought to explain a Heavenly love which flowered in his soul, and what our Master wants us to realize is that while this poetry is nice to read, the “sema” or the practice of whirling is a technique which can actually open that love, which is what Rumi is trying to encourage people to do through his poetry. Rumi was saying in his poetry, “seek the beloved!” and the question comes to us, “how do I seek Him?” It means that the poetry of love and Divine attraction is first rooted in the whirling and what was trying to be taught by the whirling. We are a micro version of this greater galaxy. Therefore, in order to understand this greater reality we are taught to look within and understand ourselves. As God says in the Holy Quran:
 
We will show them our signs on the horizon and within themselves, until it will be manifest to them that it is the truth.” (41: 53)
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Syed Shah Turab Ul Haq Qadri (Madzillahul A’ali)

BIRTH:
Huzoor Shah Syed Turab ul Haq Qadri was was born on Friday 27 Ramadan 1363 H/ 15th of September 1944, in the city of Hyderabad, India and his family moved to Pakistan following the Partition of India.

HIS POSITION IN THE SILSILA:

Peer e Tareeqat Rahbar e Shariat Syed Shah Turab ul Haq Qadri (Damat Barkatuhumul A’aliyah) is the Khalifa of The Reviver of 15th century Huzoor Mufti e Azam e Hind.

FAMILY HISTORY :
His father was Syed Shah Hussain Qadri (ra), who belongs to Syed family and his mother belongs to Farooqui family. He migrated to Pakistan in 1951. Shah sahib became mureed of Huzoor Sarkar Mufti Azam Hind, younger son of Sarkar Ala Hazrat by post in the 1962 and himself went to Bareli shareef in the year 1968. During his visit to Barelly shareef he stayed at the place of his highness Huzoor Sarkar Mufti Azam Hind for 13 days.

WORKS :
He has served in various capacities in government including the education sector, and in parliament. Shah Sahab is founder of religious schools and organizations, as well as a NGO to help Sunni Muslims. Shah sahib qibla has granted his khilafat to his son Allama Syed Shah Abdul Haq Qadri noori.

BOOKS :

Shah Sahib is also an author of many books. Such as

• Zia ul hadees, (ضیاء الحدیث)
• Jamal a Mustafa (جمالِ مصطفےٰ صلی اللہ علیہ وآلہ وسلم)
• Tassawuf O Tareeqat (تصوف و طریقت)
• Dawat O Tanzeem,
• Falha E Dareen,
• Khwateen Aur Deene Masaill,
• kitab us Salat,
• Masnoon Duain,
• Tafseer A Surah Fateh,
• Islami Aqaid,
• Huzoor ki Bacho Say Muhabat,
• Sana a Sarkar
• Mazarat a Aulia Aur Tawassul .
• Imam Azam,
• Fazail a Sahaba Aur Ahle Bait,
• Tehreek Pakistan May Ulma Ahlesunnat Kakirdar etc.
• Rasool-e-Khuda Ki Namaz
• Haj ka Masnoon Tareeqa

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Lal Shahbaz Qalandar

The real name of “Lal Shahbaz Qalandar” was Syed Muhammad Usman who was born in 1177 AD in Marwand , Iran . His father, Syed Ibrahim Kabiruddin, was a virtuous and pious dervish, and his mother was a high-ranking princess. His ancestors migrated from Iraq and settled down in Meshed , from where they again migrated to Marwand. During the Medieval period, Meshed and other cities of that region were renowned centers of learning and civilization.

Even as a young boy, Shahbaz Qalandar showed strong religious leanings. He learnt the Holy Quran by heart just at age of seven, and at twenty embraced the Qalandar order of Sufism. “Qalandar” is a type of dervish who is generally dressed in beggarsâ€tm clothes, likes poverty and austerity and has no permanent dwelling. Lal Shahbaz Qalandar wandered throughout Middle East and came to Sind from Baghdad via Dasht-i-Makran. In 1263, he arrived in Multan , which at that time was at the height of glory and splendor. The people of Multan besought him to stay but he continued his journey southward and eventually settled down in Sehwan, then a famous center of learning and popular place of worship for Hindus, in the southern part of Sindh, where he lived in the trunk of a tree on the outskirts of the town. He stayed at Sehwan for six years and during this period he disseminated the light of Islam, providing guidance to thousands of people.

Sehwan is probably the town with the oldest continuous existence in Sind.It rises on the top of a conical hill, and nearby lie the ruins of a huge fort believed to have been founded by Alexander the Great. Some coins of Alexander’s time are reported to have been found here. Sehwan was the capital of a Buddhist ruler who was brother of Chandragupta II, the third of the Guptan dynasty in the 4th century AD. From the time of Arab invasion in 712, Sehwan was very important in the history of Sind since it commanded the route from the Upper to the Lower Indus , through which all invaders from either north or south had to pass. And possession of the fort was essential to the success of every campaign.

Lal Shahbaz Qalandar is an overwhelmingly popular patron saint cherished and adored alike by Hindus and Muslims of Sind. He was a great missionary, mystic, scholar, philologist and poet. Several books in Persian and Arabic on philology and poetry are attributed to him. He was “Lal” (red) because of his red attire, “Shahbaz” due to his noble and divine spirit that soared like a falcon higher and higher in the boundless heavens and “Qalandar” since he belonged to Qalandria order of Sufism and was saintly, exalted and intoxicated with love for eternal being of God. The legend goes that the incumbent fakirs in Sewhan sent him a bowl of milk filled to the brim indicating that there was no room for anything more. But surprisingly, he returned the bowl with a beautiful flower floating on the top. This legend spread far and wide by the time of his death in 1274, after living a good span for 97 years.

The shrine around his tomb, built in 1356, gives a dazzling look with its Sindhi kashi tiles, mirror work and two gold-plated doors – one donated by the late Shah of Iran, the other by the late Prime Minister Zulfikar Ali Bhutto. The inner sanctum is about 100 yards square with the silver canopied grave in the middle. On one side of the marble floor is a row of about 12 inch high folding wooden stands on which are set copies of Quran for devotees to read. On the other side, beside a bundle of burning agarbattis (joss sticks), are rows of diyas (small oil lamps) lighted by Hindu devotees. The Hindus regarded him as the incarnation of Bhartihari, the saintly brother of King Vikramaditya, who is believed to have worshipped Shiva at the venue where Lal Shahbaz’s shrine is situated with all its grandeur and glory.

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

Not only the people congregating from all over Pakistan but also the tourists and the foreigners are enthralled at this fascinating scene and aspire to enjoy it time and again. Such were the persons who really attained the lofty mystical experience. Through their transcendence, their relation to God is such that in them the Divine personality seems to reflect itself and through them is revealed to his followers, and the grace of God is dispensed to those who invoke God in his name. In Iqbalâ€tms inspirational poetry we find so many verses about who is Qalandar and what are the attributes of a Qalandar. A few instances are as below:

Hazrat Lal Shahbaz Qalandar’s journey to Sehwan Shareef

Miracles:

As it has been stated in the biography section, Lal Saeen(RA) was originally from Marwand Shareef; that is now in part of Afghanistan , near the border of Iran . However, we couldn’t find ample material in the course of Lal Saeen’s spiritual journey to Sehwan Sharif. However, we can identify from history (-) that he visited several places in Indian subcontinent, parts of Iran , Iraq and Hijaz ( Mecca and Medina ). Many historians believe that he paid a holy visit at the Shrine of Hazrat Imam Ali Reza (AS) the son of Hazrat Imam Musa-e-Kazim (AS). He performed pilgrimage in Mecca and visited Medina Munawwara: the holy shrine of Holy Prophet’s (SAW). During this course he visited Karbala Mualla: Hazrat Imam Hussain (AS)’s holy shrine and came to Baghdad Shareef (current capital of Iraq ); and met Hazrat Ibrahim(R.A) by whom he took Baiat (Reference). In other words Hazrat Ibrahim R.A)became his Shaikh. By his spiritual guidance Lal Saeen came to Sindh, spread the message of love, equality and truth; and met several saints of that time. One thing we forgot to mention is his companion from Baghdad was Hazrat Ali Sarmast (RA), a holy saint whose shrine is in Sehwan Sharif besides the shrine of Hazrat Lal Saeen (R.A). He accompanied him during the holy journey and in every step served him with devotion.

From Baghdad , he travelled to Makran and stayed sometime in Panj-Kor (area near/in Makran). Because of Lal Saeen’s blessings and holy stay, he becamse renowned and people started knowing his presence, many became Mureeds. That place is still renowned of his stay, even the name of the town is known as “Dasht-e-Shahbaz”. During his time in Panj-Kor, many people became enlightened and embraced Islam by his teachings, and life style. Every year in the eve of annual death anniversary (Urs Mubarak), caravan of people from Makran visits Sehwan Shareef and pay respect with deep devotion, and great zeal perform holy Dhamal (Sufi Dance).

After coming to Sindh Hazrat Lal Saeen’s first destination was Multan , where he met Hazrat Bahauddin Zakaria Multani (RA) and stayed sometime there. Hazrat Bahauddin Zakaria (RA) was one of three friends of Hazrat Lal Shahbaz Qalandar (RA).

With respect to his visit at the Shrine of Hazrat Sadruddin Badshah (RA): I must quote very important event that he was on way to Sehwan in Sukkur, travelling by means of his miracle of flying in air (Parwaaz), and came across the shrine of Hazrat Sadaruddin Badshah (RA). Hazrat Sadaruddin (RA)’s is holy saint and his shrine is situated between Sukkur and Rohri in Sindh. Hazrat Lal Saeen (RA) was spiritually ordered from Allah (SWT) to stay sometime at his Shrine. Some people believe that he was about to fly over the holy shrine, and because of the high spiritual level of the Hazrat Sadruddin (RA) Allah (SWT) ordered Lal Saeen (RA) to meditate there. He stayed there for 40 days there and then by the will of Allah (SWT) continued his holy journey to Sehwan. The place where Lal Saeen(RA) meditated (Chilla Gah) is still preserved as a holy place; people use to visit there, and use to make Dua.

Shahbaz Qalandar’s famous Persian verses showing his love and honour for Hazrat Ali are engraved on his shrine:

Haiderium Qalandram Mastam
Banda e Murtaza Ali Hastam
Peshwa e tamam Rindanam
Ke Sag e Koo e Sher e Yazdanam!

Translation:

I am Haideri (relating to Haider, a second name for Ali ibn e Abu Talib), Qalandar and Mast (intoxicated with inspiration)
I am a slave of Ali Murtaza
I am leader of all saints
Because I am a dog of the lane of “Allah’s Lion” (referring to Ali)

Hazrat Lal Shahbaz Qalandar’s Genealogy (Shujra-Nasb)

In arabic the word Genealogy means Shujra-Nasb. This page presents the Shujr-Nasb of Hazrat Lal Shahbaz Qalandar(R.A). There are many books written on the life of Hazrat Lal Shahbaz (R.A) and each presents shujra-nasb with some difference, but in every book it is evident that his lineage links to Hazrat Imam Jafar Sadiq(R.A) who is fifth descendent of Hazrat Syedena Ali (A.S). The genealogy below has been taken from Tarikh Tohfatul-Karam.
Syed Usman (Lal Shahbaz Qalandar) (R.A)
Syed Kabeer-u-Din (R.A)
Syed Shams-u-Din (R.A)
Syed Noor Shah (R.A)
Syed Mehmood (R.A)
Syed Ahmed (R.A)
Syed Hadi (R.A)
Syed Mehdi (R.A)
Syed Ghalib (R.A)
Syed Mansoor (R.A)
Syed Ismail (R.A)
Syed Imam Jafar Sadiq (R.A)

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Badshahi Masjid

The Badshahi Mosque (Imperial Mosque) in Lahore was commissioned by the sixth Mughal Emperor Aurangzeb. Constructed between 1671 and 1673, it is the second largest mosque in South Asia and the fifth largest mosque in the world. It is Lahore’s most famous landmark and a major tourist attraction. The mosque’s architectural plan is similar to that of the Jama Masjid in Delhi; it also functions as an idgah. The courtyard which spreads over 276,000 square feet, can accommodate one hundred thousand worshippers and ten thousand worshippers can be accommodated inside the mosque. The minarets are 196 feet (60 m) tall. In 1993, the Government of Pakistan included the Badshahi Mosque in the tentative list for UNESCO World Heritage Site.

Badshahi Masjid Lahore
Badshahi Masjid Lahore

The mosque is located in Lahore, Pakistan, just opposite to one of the thirteen Roshnai Gate. It is a few miles away from Tomb of Jahangir. The Tomb of Muhammad Iqbal lies beside the mosque.
1671–1849
The mosque was constructed by the sixth Mughal emperor Aurangzeb, who, unlike the previous emperors, was not a patron of art and architecture. The mosque was built between 1671 and 1673 by him under the guidance of Fidai Khan Koka, who was his “master of ordinance”.
On 7 July 1799, the Sikh army of the Sukerchakia chief, Ranjit Singh, took control of Lahore. After the capture of the city, the Badshahi mosque was desecrated by Ranjit Singh, who used its vast courtyard as a stable for his army horses, and its 80 hujras (small study rooms surrounding the courtyard) as quarters for his soldiers and as magazines for military stores. Ranjit Singh used the Hazuri Bagh, the enclosed garden next to it, as his official royal court of audience. In 1818, he built a marble edifice in the garden facing the mosque.
In 1841, during the First Anglo-Sikh War, Ranjit Singh’s son, Sher Singh, used the mosque’s large minarets for placement ofzamburahs or light guns. It was used to bombard the supporters of Chand Kaur taking refuge in the besieged Lahore Fort, inflicting great damage to the fort itself. In one of these bombardments, the fort’s Diwan-e-Aam (Hall of Public Audience) was destroyed (it was subsequently rebuilt by the British but it could not be exactly restored in the previous state). During this time, Henri De la Rouche, a French cavalry officer employed in the army of Sher Singh, used a tunnel connecting the Badshahi mosque to the Lahore fort to temporarily store gunpowder.
In 1849 during the British Raj, the British continued using the mosque and the adjoining fort as a military garrison. The 80 cells (hujras) built into the walls surrounding the its vast courtyard on three sides were originally study rooms, which were used by the Sikhs under Ranjit Singh to house troops and military stores. The British demolished them so as to prevent them from being used for anti-British activities and rebuilt them to form open arcades or dalans.

1849–1947
Because of increasing Muslim resentment against the use of the mosque as a military garrison, the British set up the Badshahi Mosque Authority in 1852 to oversee the restoration and to re-establish it as a place of religious worship. From then onwards, piecemeal repairs were carried out under the supervision of the Badshahi Mosque Authority. Extensive repairs commenced from 1939 onwards, when the Punjab Premier Sikandar Hayat Khan took on the task of raising funds for this purpose.

It was not until 1852 that the British established the Badshahi Mosque Authority to oversee the restoration of the mosque as a place of worship. Although repairs were carried out, it was not until 1939 that extensive repairs began, supervised by the architect Nawab Zen Yar Jang Bahadur. The repairs continued until 1960 and were completed at a cost of 4.8 million rupees.
On the occasion of the 2nd Islamic Summit held at Lahore on 22 February 1974, thirty-nine heads of Muslim states offered their Friday prayers in the Badshahi Mosque, including, among others, Zulfiqar Ali Bhutto of Pakistan, Faisal of Saudi Arabia,Muammar Gaddafi of Libya, Yasser Arafat of the Palestine Liberation Organization and Sabah III Al-Salim Al-Sabah of Kuwait. The prayers were led by Mawlānā Abdul Qadir Azad, the then khatib of the mosque.

Between 1939 and 1960, the mosque was repaired to bring it back to its original condition. In 1993, the Government of Pakistan included the Badshahi Mosque in the tentative list for UNESCO World Heritage Site.

In 2000, the marble inlay in the main prayer hall was repaired. In 2008, replacement work on the red sandstone tiles on the mosque’s large courtyard commenced, using red sandstone especially imported from the original source near Jaipur, India, bringing it to be nearly restored.
The architectural plan of the mosque is similar to that of Jama Masjid, built by Aurangzeb’s father Shah Jahan in Delhi. It combines the functions of both a mosque and an idgah. On the eastern side of the mosque is the entrance stairway which leads through a vaulted entrance constructed of red sandstone. The courtyard measures 276,000 square feet and is enclosed by single-aisled arcades. At each of the four corners of the mosque, there is an octagonal, three storeyed minar of red sandstone which has an open, marble-covered canopy. The courtyard is framed by four smaller minarets. The prayer chamber has a central arched niche with five arches on either side which is about one third the size of the central niche. The largest dome is behind the central arch and on its two sides there are two bulbous marble domes. Besides the mosque has symmetry as well as balanced clarity and proportions.

The minarets are 196 feet tall with an outer circumference of 67 feet and the inner circumference is eight and half feet. The mosque is built on a raised platform, which is reached by a flight of 22 steps. Though the rooms above the entrance gate are not open to the public, it is believed that it contains Muhammad’s and his son-in-law Ali’s hairs.

The main prayer chamber is divided into seven chambers by engraved arches. On the top of the middle, there are three domes, one main and two minor which is a common feature of Mughal architecture. The courtyard is made up of brownstone slabs. The interior of the mosque is adorned with precious and semi-precious stones in floral design. The three chambers on each side of the main chamber contains rooms which are used for teaching purpose. The mosque can accommodate 10,000 worshippers in the prayer hall and 1,00,000 worshippers in the courtyard. The courtyard is the largest amongst other mosques in the world

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