Shah Karim (1536-1623)
Posted by admin on October 19th, 2011
The baited hook, O fish!
Which has pierced your throat.
Has taken in many of your kind.
And thrown them on the ground.
If on seeing the string from a distance
You had moved away quickly,
The hook would not have brought you
O fish! in this difficulty.
——————–
Do not go about rebuking
Treat them also well who are uncivil to you;
If you desire to meet the Beloved,
Consider their faults as virtues.
——————
The sea does not destroy the directions
Or overflow the high and low land;
It’s not that all ceases to be, except the One
Each being lives on in Him.
————————
Mistake not the speech
Of animals, insects and birds
As their own.
By God!
This tumult and music Is of the Beloved Himself.
———–
Those who churn themselves with questions
Are brave and wise;
For a good trait in a person
Is like butter in milk.
——-
Some poems from Shah Karim (1536-1623) of Matiari (then called Mat Alvi) in the present Nawabshah district of Eastern Sindh.
The translation, with my minor editing, is from Professor Motilal Jotwani, Sufis of Sindh.
Saaiin Professor Jotwani writes: “In his young age, Shah Abdul Karim looked after his family well. The sudden death of Sayid Jalal [his father] placed on him the new responsibility… He worked as a labourer in the field and earned the family’s livelihood. He served his mother devotedly in her old age.
“When on the field, he would often yield to his fellow labourers’ requests and sing the baits [his couplets] in his sweet and sonorous voice .. Rhyme and rhythm brought ease and flow to their task of the day.”
The Sindhi scholar Saaiin Allama Daudpoto called the Shah of Matiari the ‘Chaucer of Sindhi’.
Sajadah Nashins Biography of Dargah Jhok Sharif
Posted by admin on October 17th, 2011
Sujjada Nashin II
Sufi Zahid Shah Kalaal(r.a)
Sufi Shah Shaheed’s eldest son Shah Khalil ulla never got married and migrated to Iran. Sufi Izzat Ulla Shah became the first Sujjada Nashin. The youngest son Sufi Salam Ulla Shah also didn’t get married and stayed in Tajjal Sharif . Sufi Izzat ullah Shah had one son and a daughter, son passed away in life time of father leaving no heir. Shah Shaheed had two brothers one Sufi Rahmat Ulla Shah and his son who were martyred along with Shah Shaheed. Other brother Sufi Changoon Shah’s decendent were the only rightful heir left. Sufi Changoon Shah’s son Sufi Ibrahim Shah (Dhab waro) passed away on 29th muharam 1183H during the lifetime of Sufi Izzat ulla Shah. Sufi Ibrahim Shah’s son Sufi Zahid Shah got married to Sufi Izzat ullah Shah’s daughter and became the second Sujjada Nashin.
Pir Sahib Zahid Shah became Sujjada Nashin in Jamadul Sani 1187, they had taken zikr from their father Mian Ibrahim Shah. They themselves were endowed with great spiritual power, they had three sons, eldest Mian Ibrahim Shah , middle son Shah Fazzalulla Shah( Datta Pir) youngest Mian Noorulla Shah. They were sujjada nashin for 29 years, left this mortal world on 17th of Safar 1216H , 1799AD.
Sujjada Nashin III
Mian Ibrahim Shah Qataal(r.a)
This Sahib Karim became Sujjada Nashin in Safar 1216 H. They had no children, they took spiritual guidance from their father Mohammed Zahid Shah. During their life time their brothr Sufi Fazalullah Shah became great spiritual fakir, his younger brother Mian Noorulla Shah passed away on 17 Zilhaj 1227H who had two sons Mian Izzatullah Shah Sani and Mian Rahmatullah Shah alais ‘Jog Dhareen’. Sufi Ibrahim Shah, after thirteen years of being enthroned left this mortal world 21st Muharam 1229 H, 1812AD.
Sujjada Nashin IV
Sufi Izzatullah Shah(r.a) alias Sakhi Pir
After Sufi Ibrahim Shah departed this life their nephew Sai Izzat ulla Shah became the fourth Sujjada Nashin. He was called ‘Sakhi Pir’ meaning generous Pir, because who ever came to them, they would give in name of Lord. They gave away horses, camels, buffalos and even cooking utensils they would put as collateral and raise funds to give away in Lord’s name. If they didn’t have anything else they would collateral Shah Shaheed’s dargah bells and nagharas. All life their this generosity continued. When they were young Sufi Fazzal ullah Shah (Datta Pir) had returned from ‘Kabir well’. They took spiritual guidance from their uncle Sufi Fazzal ullah Shah. They had one son Mian Ibrahim Shah IV . with the chant of generosity they left this mortal world on 22nd Rab-ul-sani 1258H equivalent 1840 AD.
Sujjada Nashin V
Sufi Ibrahim Shah (r.a) alais Bunglow Dhareen
This Sufi became sujjada nashin after their father Sufi Izzat ullah Shah alais Sakhi Pir. They were young at age and got married from family from Tajjal Sharif. Sufi Sadiq Shah of Aher took them to Tajjal Sharif asked for them hand in marriage but Tajjal Sharif family refused. Tajjal Sharif residents were not only mureeds of Sahib Karim but also cousins. After lot of pressure couldn’t sway the decision of Tajjal Sharif elders. Finally they gave warning “ you don’t understand I am here to give you harness of Dargah Jhoke Sharif. Rest is up to you”. Mian Sultan Ali Shah were aware of Fakir’s spirituality and agreed to give their daughter’s hand in marriage to Sufi Ibrahim Shah the fourth.
After Sahib Karim , Mian Zahid Shah became sujjada nashin and after that since they did not have heir gave rein of dargah Sharif to Sufi Abdul Sattar an elder from Tajjal Sharif .
Sahib Karim were young when their father passed away so they couldn’t take zikr from them so now they decided to take guidance from Sufi Sadiq Shah of Aher mureed of Sufi Fazal ullah Shah alais Datta Pir. When they mentioned of their intention Sufi Sadiq Shah started crying and said “ what ability do I have that I can offer Lords way.” But Sahib karim insisted and they finally said “ it’s your grandfather’s assets , its accessible for you”. Saying that showed Lord’s path.
This Sahib Karim were called ‘Bunglow Dhareen’. Because they always stayed inside a green bungalow in Lord’s endurance. Out of whole day they would come out only in afternoon. They were so much indulged in their endurance that when servants used to clean their pipe when they would come out, there would be blood on it.
Their living status was very humble, they were of great patience and content. What ever Lord provided , they would accept and live accordingly. As known their father were called ‘sakhi pir’, thay did not leave anything behind because of that they always were in tight state. They had two sons Sufi Zahid Shah and Sufi Juman Shah. For ten ten days some times they would be without earnings and would not have any thing in stock. Even all fukra would stay hungry, even in those times Sahib karim would tell fukra “ don’t keep utensils empty, even boil water in it.” So that when some one comes they should not know that fakir has nothing to eat, and mureed might bring something. Fakir used to follow up, and after meal time they used to take off the utensils. Once a fakir said why don’t you write to a mureed and borrow some grain , few days of hardship will relief. They answered in following verse:
Death is better then asking that takes away breath instantly.
If you want peace don’t even drink borrowed water.
Some mureeds were so prosperous that they used to come on saddles made of gold , but those who seek Lord’s way prefer death to asking even for drink of water.
For talibs hunger is a gear of vehicle which will speedily take towards destination.
Their marvels were many but here only two are mentioned.
One time they were traveling to Tajjal Sharif and the camels that were with them had silver nose rings. Incidently one camels nose ring got stuck, with Sahib Karim’s sword which was with jewels was used to cut the nose ring free, which after the nose ring was cut was left behind in sand. When Sahib Karim reached Tajjal Sharif they remembered it. That time there was a person named Anbh a fisher man sitting there, he came to Sahib Karim and said that knife is under the sand where the camel was if permission granted I can get it. And then immediately he took it out and in reward Sahib Karim gave some money and clothing and said ‘” you have crossed Thar you have two sons and a daughter but with blessing its been changed to son and that son will have black mark on side. With blessings of Lord he got three sons and sure enough one son had that black mark who was named Bahram and who used to raise cattle by rohr canal.
One year it was Sahib Shaheed mela and they were sitting with fukra. That year it had not rained and all region was ruined.
Fakirs requested “Qibla with out rain all is dried out, pray for us” They said the prayers, with blessings of all Lord mighty that night the sky got filled with clouds and that time they were sitting in raag with fukra, it rained so much that the water raised above the knees of those sitting there.
In the end they left this world 27th Ramazan 1369 Hijri , 1852 A.D Left behind son Mian Zahid Shah.
Sujjada Nashin VI
Hazrat Sufi Fakir Zahid Shah ( r.a) alais Wasan Sain
This Sahib Karim became sujjadda nashin after their father left this mortal world . They took zikr from their father, and were person of great mysticism. They did not have any children, and left this mortal world on 18th Zilhaj 1392H equivalent 1875 AD. Some of his mystical events are mentioned below.
1. Ramzan Khaskali resident of Umerkot and disciple of Pir Sahib Pagara, he was traveling to Sanghar, but on east side on a ground there were wolves. People suggested not to go over that mound but he didn’t listen. When he reached where wolves were, when he saw a wolf got scared and ran, called his murshid but wolves came closer, there he remembered his master’s murshid whom his master always praised , he called upon them meaning Sahib Karim. Little while later he saw a young person who had three taweez around neck and mark on head and is riding on horse , said ” don’t worry I am here” and with horse, made his way away from wolves and told him to go on his way. For saving his life, he thought he should go for ziayarat its imperative. After fifteen days he reached Tando Adam near Berani, at Rashid Khans quarters, where he saw that the same young person with same signs is staying there and that were Sahib Karim, Ramazan recognized and kissed their feet. Rashid Khan were mureed of Sahib Karim.
2. Syed Maluk Shah resident of Baharwal India, these syeds were disciple of Shah Shaheed from generations. Hazrat Syed was going to Miranpur, it became night at Halan Katayran’s village. He decided to stay at a house as he forwarded toward the house he saw a puddle of water. Fakir asked the residents how should he come, they suggested from next house there is a bridge, come from there. He didn’t find the bridge, the way was going towards Kokaran but even there was flood, as he walked he doubted may be he is lost. Saw a tree he stopped there, he called upon his murshid ” in middle of night this water has troubled me, disappointed I might have to go back.” In a little while a horse rider emerged out of water and asked Syed where he wants to go. Syed replied “Miranpur”. The rider said “this is not the way to Miranpur , follow me”, and when reached on road to Miranpur the rider disappeared.
Allan Faqeer Sufi Singer
Posted by admin on October 16th, 2011
Click plya to listen sufi song
Songs: Boli Muhinji
Poet: Shah Abdul Latif Bhittai
Biography
Allan Fakir (1932–2000) a Sindhi folk singer is a one of the foremost exponents of sufi music in Pakistan. He is particularly known for his ecstatic style of performance marked with extreme devotional rhetoric and sufi dance singing. His peculiarly funny body language and distinctively pleasing facial expressions marked with a broad smile were always amusing for his audience at live performances.
Allan Fakir was born in 1932 in the ancient village of Aamari in Jamshoro District, taluka Manjhand, Sindh. His mother died soon after his birth. He spent his childhood in Manjhand, a town between Sehwan and Hyderabad. He belongs to the Mangrasi tribe the Mangarhars are believed to bring happiness and welcomed on festive occasions for their gift of melody. According to the traditions of this caste, Allan Fakir’s father used to beat the drum and sing traditional songs at weddings and Faqir’s brothers still do the same job. Fakir is an Arabic word, and implies a Sufi or a mystic. Thus in the real sense of the word, a Fakir is a person, who leads an independent life marked by piety, abstinence from material needs, and contentment in the available resources. It must not be confused with the rather loose usage of the same word implying a begger, in the local languages Urdu, and Sindhi.When he was only a teenager, Allan Fakir developed a habit of singing melancholy songs which his father did not like. Deprived of a mother’s love, he went off in search of someone who could replace that love. He arrived at the tomb of Shah Abdul Latif Bhitai in Bhit Shah and started living there.Faqir’s memory was sharp even though he could not read and write. Hearing the traditional Latifi Raag sung every night touched his heart. Encouraged by Faqir Zawar Qurban Ali Lanjwani and Moolchand Maharaj, he began singing Bhitai’s poetry at the shrine and ultimately spent twenty years there until meeting Mumtaz Mirza, who introduced him to Radio Pakistan and ptv in Hyderabad and helped him to learn the correct pronunciation of Bhitai’s poetry. Eventually, he became a performing legend.
His songs, mostly in Sindhi language except a few in Urdu, usually revolve around sufism and the devotional philosophy. But the characteristic which distinguishes him from many other folk singers is the depth of his feelings, which is very expressive in all his songs. One of his famous songs is a duet with Muhammad Ali Shehki, “Allah Allah kar bhaiya” which was a big hit and increased his popularity tremendously. A patriotic song “Itne bare jeewan saagar main” also got very popular.
Life Time Achievements
In appreciation of his services to folk culture, he was given a job and a small house at the Institute of Sindhology. He was originally appointed as an officer to help promote Sindhi culture, but due to his illiteracy, he was eventually demoted to the post of peon.
Allan Fakir received the President’s Pride of Performance award in 1980, the Shahbaz Award in 1987, the Shah Latif Award in 1992 and Kandhkot Award in 1993. Allan Fakir died on 4 July 2000.
Allan Faqeer Sufi Songs
Practices Of Sufism
Posted by admin on October 16th, 2011
Sufi practices
The devotional practices of Sufis vary widely. This is because an acknowledged and authorized master of the Sufi path is in effect a physician of the heart, able to diagnose the seeker’s impediments to knowledge and pure intention in serving God, and to prescribe to the seeker a course of treatment appropriate to his or her maladies. The consensus among Sufi scholars is that the seeker cannot self-diagnose, and that it can be extremely harmful to undertake any of these practices alone and without formal authorization.
Prerequisites to practice include rigorous adherence to Islamic norms (ritual prayer in its five prescribed times each day, the fast of Ramadan, and so forth). Additionally, the seeker ought to be firmly grounded in supererogatory practices known from the life of Muhammad (such as the “sunna prayers”). This is in accordance with the words, attributed to God, of the following, a famous Hadith Qudsi:
My servant draws near to me through nothing I love more than that which I have made obligatory for him. My servant never ceases drawing near to me through supererogatory works until I love him. Then, when I love him, I am his hearing through which he hears, his sight through which he sees, his hand through which he grasps, and his foot through which he walks.
It is also necessary for the seeker to have a correct creed (Aqidah),[54] and to embrace with certainty its tenets.[55] The seeker must also, of necessity, turn away from sins, love of this world, the love of company and renown, obedience to satanic impulse, and the promptings of the lower self. (The way in which this purification of the heart is achieved is outlined in certain books, but must be prescribed in detail by a Sufi master.) The seeker must also be trained to prevent the corruption of those good deeds which have accrued to his or her credit by overcoming the traps of ostentation, pride, arrogance, envy, and long hopes (meaning the hope for a long life allowing us to mend our ways later, rather than immediately, here and now).
Sufi practices, while attractive to some, are not a means for gaining knowledge. The traditional scholars of Sufism hold it as absolutely axiomatic that knowledge of God is not a psychological state generated through breath control. Thus, practice of “techniques” is not the cause, but instead the occasion for such knowledge to be obtained (if at all), given proper prerequisites and proper guidance by a master of the way. Furthermore, the emphasis on practices may obscure a far more important fact: The seeker is, in a sense, to become a broken person, stripped of all habits through the practice of (in the words of Imam Al-Ghazali words) solitude, silence, sleeplessness, and hunger.
Magic has also been a part of Sufi practice, notably in India.This practice intensified during the declining years of Sufism in India when The Sufi orders grew steadily in wealth and in political influence while their spirituality gradually declined as they concentrated on Saint Worship, miracle working, magic and superstition. The external religious practices were neglected, morals declined and learning was despised. The element of magic in Sufism in India possibly drew from the occult practices in the Atharvaveda. The most famous of all Sufis, Mansur Al-Hallaj (d. 922), and visited Sindh in order to study “Indian Magic” He not only accepted Hindu ideas of cosmogony and of divine descent but he also seems to have believed in the Transmigration of the soul.
Dhikr
Dhikr is the remembrance of God commanded in the Qur’an for all Muslims through a specific devotional act, such as the repetition of divine names, supplications and aphorisms from hadith literature and the Qur’an. More generally, dhikr takes a wide range and various layers of meaning.[59] This includes dhikr as any activity in which the Muslim maintains awareness of God. To engage in dhikr is to practice consciousness of the Divine Presence and love, or “to seek a state of godwariness”. The Qur’an refers to Muhammad as the very embodiment of dhikr of God (65:10-11). Some types of dhikr are prescribed for all Muslims, and do not require Sufi initiation or the prescription of a Sufi master because they are deemed to be good for every seeker under every circumstance.
Some Sufi orders engage in ritualized dhikr ceremonies, or sema. Sema includes various forms of worship such as: recitation, singing (the most well known being the Qawwali music of the Indian subcontinent), instrumental music, dance (most famously the Sufi whirling of the Mevlevi order), incense, meditation, ecstasy, and trance.
Some Sufi orders stress and place extensive reliance upon Dhikr. This practice of Dhikr is called Dhikr-e-Qulb (remembrance of Allah by Heartbeats). The basic idea in this practice is to visualize the Arabic name of God, Allah, as having been written on the disciple’s heart.
Muraqaba
The practice of muraqaba can be likened to the practices of meditation attested in many faith communities. The word muraqaba is derived from the same root (r-q-b) occurring as one of the 99 Names of God in the Qur’an, al-Raqîb, meaning “the Vigilant” and attested in verse 4: 1 of the Qur’an. Through muraqaba, a person watches over or takes care of the spiritual heart, acquires knowledge about it, and becomes attuned to the Divine Presence, which is ever vigilant.
While variation exists, one description of the practice within a Naqshbandi lineage reads as follows:
He is to collect all of his bodily senses in concentration, and to cut himself off from all preoccupation and notions that inflict themselves upon the heart. And thus he is to turn his full consciousness towards God Most High while saying three times: “Ilahî anta maqsûdî wa-ridâka matlûbî—my God, you are my Goal and your good pleasure is what I seek.” Then he brings to his heart the Name of the Essence—Allâh—and as it courses through his heart he remains attentive to its meaning, which is “Essence without likeness.” The seeker remains aware that He is Present, Watchful, Encompassing of all, thereby exemplifying the meaning of his saying (may God bless him and grant him peace): “Worship God as though you see Him, for if you do not see Him, He sees you.” And likewise the prophetic tradition: “The most favored level of faith is to know that God is witness over you, wherever you may be.
Visitation
In popular Sufism (i.e., devotional practices that have achieved currency in world cultures through Sufi influence), one common practice is to visit the tombs of saints, great scholars, and righteous people. This is a particularly common practice in South Asia, where famous tombs include those of Khoja Afāq, near Kashgar, in China; Lal Shahbaz Qalander, in Sindh, Pakistan; Moinuddin Chishti in Ajmer, India. Likewise, in Fez, Morocco, a popular destination for such pious visitation is the Zaouia Moulay Idriss II and the yearly visitation to see the current Sheikh of the Qadiri Boutchichi Tariqah, Sheikh Sidi Hamza al Qadiri al Boutchichi to celebrate the Mawlid (which is usually televised on Morrocan National television).
