#baba bulleh shah

[fseeproduction]

New Kalam Baba Bulleh Shah 2023 | Akhiyan De Wich Dasy Ujala | Sami Kanw...

[nakibistan]

List of notable Muslim allies of queer, trans or LGBTQI+ folks

Imam al-Nawawi – ally of Mukhannathun or trans femmes, female transsexuals and effeminate queers

Saint Khawaja Gharib Nawaz – ally and patron of Hijra and Khawaja Sara communities

Saint Baba Bulleh Shah – ally and patron of Muslim Khawaja Sira communities

Saint Lal Shabaz Qalander – patron of Khawaja Sira & trans Muslim communities

Abu Muhammad Ali Ibn Hazm – ally of queer Muslims

Ayatollah Ruhollah Khomeini - ally of transgender & intersex folks

Sheikh Muhammad Sayyid Tantawi - ally of trans & intersex folks

Amina Wadud - ally of LGBTQI+ Muslims, founder of Queer Islamic Studies and Theology (QIST)

Gulbanu Khaki/Gul Khaki - ally of LGBTQ+ muslims, mother of a gay imam

Khaled Hosseini - ally of transgender & proud muslim dad of a transgender child

Siddika Jessa - LGBTQI+ activist, mother of a gay muslim son

Ani Zonneveld

Pamela Taylor

Laura Silver

Omid Safi

Kecia Ali

Ghazala Anwar

Saleemah Abdul-Ghafur

Farid Esack

Zaitun Mohamed Kasim/Toni Mohamed Kasim

Anne-Sophie Monsinay

Imam Kahina Bahloul

Imam Philip Tuley

Scott Siraj al-Haqq Kugle

Farouk Peru

Abdennur Prado

Ingrid Mattson

Hasan Minhaj

Reza Aslan

Alia Bano

Zaid Ibrahim

Azahn Munas

Ayman Fadel

Inayat Bunglawala

Shahla Khan Salter

Nakia Jackson

Jeewan Chanicka

Taj Hargey

Michael Muhammad Knight

Shehnilla Mohamed

Urvah Khan - LGBTQI+ ally, co-founder of Muslim Pride Toronto

Writer Sabina Khan

Activist Jerin Arifa

Imam Khaleel Mohammed

Imam Tareq Oubrou

Imam Dr Rashied Omar

Shaykha Fariha Fatima al-Jerrahi

Shaykha Amina Teslima al-Jerrahi

Scholar Hussein Abdullatif

Maysoun Douas

Fátima Taleb

Aydan Özoğuz

Omid Nouripour

Özcan Mutlu

Ekin Deligöz

Cem Özdemir

Artist Nadia Khan

Marina Mahathir

Siti Musdah Mulia

Karima Bennoune

Grand Mufti Sheikh Assadullah Mwale

Muneeb Qadir

Dr. Amir Hussein

Dr. Sana Yasir

Dr. Sali Berisha

Dr. Omer Adil

Hashim Thaçi

Albin Kurti

Supermodel Nadia Hussain

Irish-Bangladeshi singer Joy Elizabeth Akther Crookes

Salma Hayek

Fouad Yammine

Pakistani Director Asim Abbasi

Pakistani Actress Nadia Jamil

Indian Actor Saqib Saleem

Indian Actor Irrfan Khan

Indian Actor Aamir Khan

Indian Actress Zeenat Khan/Aman

Indian Actress Shabana Azmi

Indian Actress Saba Azad

Indian Actress Sara Ali Khan

Indian Actress Huma Qureshi

Indian Director Zoya Khan

Pakistani Actor Furqan Qureshi

Bangladeshi Actress Azmeri Haque Badhon

Actor Muneeb Butt

Indian Actress Zareen Khan

Indian Actor Imran khan

Pakistani Actress Mehar Bano

Filmmaker Faruk Kabir

Filmmaker Saim Sadiq

Filmmaker Sharmeen Obaid-Chinoy

Riz Ahmed

Zayn Malik

Sally El-Hosaini

Malala Yousefzai

Hafid Abbas

Hojatoleslam Kariminia

Singer Sherina Munaf

Writer Alifa Rifaat

Writer Ismat Chughtai

Activist Nida Mushtaq

Activist Aan Anshori

Abdul Muiz Ghazali

Kyai Hussein Muhammad

Marzuki Wahid

Gigi Hadid

President Abdurrahman Wahid (Gus Dur) - ally of waria or transgender females

Sinta Nuriyah - ally of trans & waria folks

Politician Keith Ellison

Mayor Sadiq Khan

Politician Ilhan Omar

Politician Rashida Tlaib

Politician Rushanara Ali

Politician Nabilah Islam

Politician Shahana Hanif

Politician Rama Yade

Politician Humza Yousaf

Politician Zarah Sultana

UK Sectratary General Zara Mohammed

Turkish politician Kemal Kılıçdaroğlu

Bengali Influencer Sobia Ameen

Shaykh Michael Mumisa

Muhammad Musharraf Hossain Bhuiyan

Mufti Abdur Rahman Azad - Hijra ally

Sheikh Hasina - Ally of hijra-intersex communities

Mustafa Akyol

Iftikhar Chaudhry

Amani Al-Khatahtbeh

Professor Muhammad Aslam Khaki

Mohammad Hashim Kamali

Mehrdad Alipour

Lawyer Imaan Mazari/Iman Mazari

Shireen Mazari

Syed Murad Ali Shah

[lgbtqiamuslimpedia]

Hijra (South Asia)

Hijra (Arabic: ہیجڑا) is a south asian subcultural identity for transgender women, transvestites (MTF), androgynous male, intersex & non-binary folks. Many Hijras lives in well-organized communities, led by a guru (leader) in Bangladesh, Pakistan, India & some parts of Nepal. Traditionally, hijras are recognized as a “distinct gender” which is different from the normative male & female genders. Most of them are assigned “male” at birth, while a small number of hijras are born intersex and later develop a feminine gender identity or gender ambiguity. Hijras usually present themselves in feminine attire, use feminine names & pronouns for themselves. Some hijras may present themselves in masculine outfits, may use masculine names or vice-versa. Both Izak & Hijragaan are equivalents of the term “Hijra” in Afghanistan. Afghani vernacular term Izak refers to eunuch or people of ambiguous gender/sex. Izak is also used as a slurr against LGBTQI+ community.

Hijra Culture

Hijras has their own traditions, rituals, cults, language & festivities. Hijras typically earn a living through various means, including participating in toli–badhai (ritual blessings), collecting alms, begging, prostitution, dancing & singing at different occasions. These activities serve as common sources of income within the hijra community. Most of the Hijra communities follows a kinship known as guru-chela or guru-shishyaa. This kinship is based on hierarchal relationships of discipleship among hijras, organizing themselves into different dera/gharanas (house). These dera/gharanas serve as social units, provide a sense of belonging and support to gender-diverse folks. Many hijras try to maintain matrilineal relationships within their communities; these relationships include guru ma or ma (mother), daughter, maasi or mausi (aunty), sister, niece, nani or naniguru (grandmother). In hijra community, gurus are revered as mother, parent, guardian & sometimes brother. Chelas are revered as son or daughter of guru. In hijra community, individuals can become members through an ritual ceremony or reet which is very much common within Hijra community. Many transgendered hijras & kothis do castration, emasculation before joining the community. However, community membership is not solely dependent on genital mutilation.

The governing bodies within the hijra/kinner community play a central role in maintaining their cultural practices and traditions. These governing bodies hold influential positions on decision-making and community affairs within communities. They contribute to the overall structure and organization of the hijra/kinner/third gender communities.

The spiritual status of hijras is publicly acknowledged & accepted as a part of their gender identity, entitling them to attain a spiritual level referred to as “others” non-hijras. Prior to arrival of Islam in South Asia, kinners (hindu hijra folks) were elevated to the status of demi-god in Indian subcontinent. They were believed to possess supernatural powers that could bestow fertility and good luck upon those who sought kinner's blessings. Upon their conversion to Islam, kinners adopted the label “hijra” which means spiritual migration, transformation, transcend, liminality. Hijras became great devotees of Sufi saints, such as Khwaja Gharib Nawaz, Lal Shahbaz Qalaander, Baba Bulleh Shah. Most of the hijra folks incorporated their Hindu beliefs into their practice of Islam after their conversion. They visits Sufi shrines, temples, and mosques, as well as participate in pilgrimages. Muslim hijras also maintain a belief in the Goddess Bahuchara Maa. Bahuchara Maa is patron of hijra, kinner, transgender woman, eunuch, transvestite, kothi communities. She is also known as Mai Nandi in Pakistan.

Kothi

The word Kothi is common across India & Bangladesh. Other local equivalents of Kothi are Durani (Kolkata), Meti (Nepal), Zenana/Zanana (Pakistan). While Kothis are often distinguished from Hijras, they often dress as women and act in a feminine manner in public spaces, even using feminine language to refer to themselves and each-other. Sometimes the term Kothi is regarded as person who play passive or submissive role in homosexual relationships. In India, the term Kothi refers to effeminate homosexuals & transvestite homosexuals who take feminine role in homosexual relationship with Panthi (a south asian term for masculine gay/bisexual/straight man, who dates hijras & kothis). Majority of kothis don't live in intentional communities that hijras usually lives in. Some argued that term “Kothi” is an all-encompassing term for homosexual bottoms, effeminate males, trans-feminines, transvestites, trans woman, who do not conform to societal, normative gender roles. So the term Kothi would include the identity of Hijra, among others.

Religious Practices

Many hijra communities practice a form of syncretism that draws on multiple religions, including islam, hinduism, buddhism, sikhism, etc. Both Indian hindu hijras/kinners and muslim hijras are devotee of Goddess Bahuchara Maa. Majority of gurus in hijra community are muslim in Indian subcontinent. Annually they pay homage to Hazrat Khawaja Gharib Nawaz in Ajmer Sharif.According to Gayatri Reddy, Indian muslim hijras do not practice Islam differently from other muslims. Their religious syncretism doesn't make them any less muslim. Reddy also documents an example of how this syncretism manifests: In Hyderabad of India a group of muslim converts were circumcised, something seen as the quintessential marker of Muslim identity.

Guru-chela system is very similar to Pir-Mureed discipleship of Sufism. In Sufi traditions, a Pir/Guru (spiritual guider) takes on disciples known as Mureeds, forming a deep and spiritual relationship. Some believes that south asian hijras adopted this system of mentorship & spiritual guidance within their own community.

In Pakistan, most hijras do not practice religious syncretism. But they have great tolerance & compassion for other religions. Pakistani hijras are more connected with sufi cultures & Mughal cultures. Some prefers the term Khawaja Sara for themselves instead of Hijra, Khusra. They pay homage to sufi dargahs, pray at mosque or dargah (in male outfit). Hijras also perform Islamic Hajj & Umrah in Mecca, until 2017 when saudi authorities ban religious pilgrimage for transgender & third gender folks.

Hijra Farsi Language

Hijra Farsi/Farsi Kalaam is a secret code language of hijra, khwaja sara, & zennana communities. It is also spoken among non-hijra LGBTQ+ members. Hijra Farsi was originated during the Mughal Era. Hijra Farsi is widely spoken among muslim hijras, khwajasaras & zennanas. Hindu hijras/kinner speaks Gupti language. known as Hijra Farsi, Farsi Kalaam. Some parts of India & in Bangladesh, it is known as Ulti Bhasha.

History

Hijra identity & culture are documented to have evolved during the Delhi Sultanate (1226-1526) and Mughal Empire (1526-1707), where they held positions as guardian of royal harems, court officials, entertainers, servant for elite households, manual laborers, political advisors, etc. They had been guardians of many sufi shrines in medieval era.

Since 19th century, hijras were targeted by British colonial authorities who sought to eradicate them, criminalised them under Section 377 (1860) & Criminal Tribe Act (1870). This encouraged anti-hijra sentiments throughout the Indian subcontinent, the legacies of which continued in later days. As a result, people started to viewing Hijras differently. Beginning in the 1850s with the British Raj, colonial authorities deployed various strategies to eradicate hijras, whom they saw as "a breach of public decency." The British viewed hijras as incapable of "moral transformation" & assimilation and therefore subjected them to eliminatory policies. In 1860, hijras became subjected to Section 377 of the Indian Penal Code which allowed British authorities to prosecute hijras for their sexuality. Even though they were already criminalized under the Section 377, authorities of the North-Western Provinces (NWP) sought to enact a 'Special law' against hijras in 1861.

By 1870, no high-ranking British officials argued against the implementation of special legislation to address the 'hijra problem,' thus solidifying a violent anti-hijra campaign all across the Indian subcontinent. Anti-hijra laws were enacted; whereas a law outlawing castration (a central part of the hijra community, although not required for community membership), crossdressing, community gathering, ritual practices. Hijras were included in the Criminal Tribes Act (1871) and labelled a "criminal tribe", now subjected to compulsory registration, strict monitoring, and stigmatization. Because of economic costs, which were the main impetus behind British colonialism, Hijras and other so-called "criminal tribes" were unable to be collectively sequestered from colonial society.

Furthermore, Child Removal Projects, which had already begun elsewhere in the British Empire, like Colonial Australia with the forced removal of aboriginal children for assimilation into white settler society, were brought to India for all 'criminal tribes' officially in 1911. Child removal was already in de-facto practice against hijras since the passage of the Criminal Tribes Act (1871) to initiate the extermination of hijra communities by preventing initiation, since the dominant colonial narrative was that all trans & intersex children were "kidnapped and enslaved". Researcher Jessica Hinchy notes that the elimination oriented tactics carried out toward hijras during the colonial era were comparable to what Patrick Wolfe called the 'logic of elimination' in British settler colonies, such as the USA and Australia, as well as the anti-joya campaigns executed by Spanish colonial authorities against gender-diverse people centuries earlier in the establishment of New Spain (1535-1821). After the independence, hijras survived these barbaric colonial extermination. But the centuries-old stigma & shame continues as a legacy of British colonialism in modern days. In the late 20th & early 21st centuries, hijras became the subject of more attention, being the focus of numerous news features, films, literature, documentaries, ethnographies, monographs, dissertations. Since the late 20th century some NGOs & rights groups lobbied for official recognition of the hijra community.

Legal Recognition in South Asia

Hijra rights in India:

Hijra community is known by different names in Indian subcontinent.For example: Khusra,Khusaraa,Jankha,Zennani in Punjab; Pavaiyaa in Gujrat;Hinjida in Odisha;Dhurani, Brihonnala,Hijre in West Bengal;Khawajasera in Urdu;Ali,Aravani in Tamil Nadu,Khadra in Sindhi,etc.

Hijra is a pejorative term, most transgenders consider hijra as derogatory & some transgenders does not consider it as a derogatory.Indian transgenders often prefer the term ''Kinner'' for themselves.

In 1994, Hijras were legally granted voting rights as a third sex.Due to alleged legal ambiguity of the procedure,Indian hijras has difficulties accessing safe medical facilities for surgery.In 1998 Shabnam Mausi (a muslim hijra) was elected as India's first transgender MLA.

In April, 2014 Indian Supreme Court recognised hijra,transgender,eunuch, & intersex people as a "third gender" in law.The Court ruled that hijras,transgender people have a fundamental constitutional right to change their gender without any sort of surgery, and called on the Union Government to ensure equal treatment for hijra people.The Court also ruled that the Indian Constitution mandates the recognition of a third gender on official documents and that Article 15 bans discrimination based on gender identity.In light of the ruling,government documents, such as voter ID cards, passports & bank forms, have started providing a third gender option alongside male (M) & female (F), usually designated as "other" (O),"third gender" (TG) or "transgender" (T).

The states of Tamil Nadu and Kerala were the 1st Indian states to introduce a Transgender Welfare Policy.According to the policy, transgender & hijra people can access free sex-reassignment surgery in govt. hospitals (only for Male to Female),free housing,various citizenship documents, admission in government colleges with full scholarship for higher studies,alternative sources of livelihood through formation of self-help groups(for savings) and initiating income-generation programmes (IGP).

On 24 April 2015, the Rajya Sabha unanimously passed the Rights of Transgender Persons Bill, guaranteeing rights and entitlements,reservations in education,jobs,unemployment allowances, pensions,legal aids & skill development for Hijras.It also contained provisions to prohibit discrimination in employment as well as prevent abuse,violence and exploitation of Hijra people.Social Justice & Empowerment Minister Thaawar Chand Gehlot stated on 11 June 2015 that the Union Government would introduce a new comprehensive bill for trans rights in the Monsoon session of Parliament. The bill would be based on the study on trans issues conducted by a committee appointed on 27 January 2014.According to Thaawar Chand Gehlot, the Government sought to provide trans & hijra people with all rights and entitlements currently enjoyed by scheduled castes & scheduled tribes.

The Transgender Persons (Protection of Rights) Bill,2016, which was initially introduced to Parliament in August 2016, was reintroduced to Parliament in late 2017. Some LGBTQ+ & hijra activists have opposed the bill because it does not address issues such as marriage,adoption & divorce for trans people.It was passed by the Lok Sabha on 17 December 2018, with 27 amendments, including a controversial clause prohibiting hijras from begging.

In April 2017, the Ministry of Drinking Water and Sanitation instructed states to allow transgender people to use the public toilet of their choice.In October 2017, the Karnataka Government issued the "State Policy for Transgenders, 2017", with the aim of raising awareness of transgender people within all educational institutions in the state. Educational institutions will address issues of violence & discrimination against trans people.

On 28 November 2017, N. Chandrababu Naidu, the Chief Minister of Andhra Pradesh, announced the enactment of pension plans for transgender people.On 16 December 2017, the Andhra Pradesh Cabinet passed the policy. According to the policy, the State Government will provide an amount of ₹1,500 per month to each trans person above the age of 18 for social security pensions.The Govt. will also construct Transgender toilets in public places.

In early 2019, the Social Welfare Department of Assam published a draft "transgender policy" with numerous objectives, including providing transgender people access to educational institutions, providing shelter and sanitation for the homeless, raising awareness, and issuing self-identification identity cards.

Hijra rights in Pakistan

In Pakistan hijra & khawaja sara community has a vibrant culture (both are culturally & historically different identities). In Pakistan, Hijras are sometimes referred to as eunuch, shemale, mukhannath, transvestite, khusra, moorat/murat, khadra, chakka, khawaja sara/sera, intersex, teesri zins (third gender), etc. Hijras faces humiliation & violence on daily basis in Pakistan. Surprisingly, they enjoy a certain level of acceptance & respect due to their position in pre-colonial Islamic empires & spiritual status. Their presence in Pakistani muslim society is usually tolerated. Many khawaja sara & hijras called themselves cultural heirs of the Mughal eunuchs & mukhannaths.

Pakistani society has a common myth regarding the hijra that they are born with congenital conditions, sexual ambiguities & they are incapable of procreation. In 2009, the Pakistan's Supreme Court officially recognized hijra's gender. The landmark ruling stated that as citizens they were entitled to the equal benefit from the federal and provincial governments' financial support schemes. In 2010, the court ordered the full recognition of the hijra/khawaja sara community, including the provision of free medical & educational facilities, microcredit schemes and job quotas for hijras in every government department. But court did not say anything about their protections from discrimination in public services or housing.

On 8 May 2018, the National Assembly of Pakistan passed country's first historic Transgender Person (Protection of Rights) Act, 2018 (مُتَجَنَّس افراد کے لیے (تحفظ حقوق) قانون 2018ء). Transgender Person Act ensure the right of self-identification of one's gender Pakistani gender diverse people may express their gender according to their own preferences, & they may have their gender identity of choice reflected on their documents (including NICs, passports, driver's licenses,education certificates) The act ensures transgender people's "fundamental rights to inheritance, education, employment, vote, hold public office, health, assembly, and access to public spaces and property.

Hijra rights in Bangladesh

When Bangladesh was under Pakistani rule, the state used to provide pensions to the elder hijra community during their old age. This subsidy was initially continued after Bangladesh gained independence, but was later discontinued. In November 2013, Bangladesh officially recognized Hijras as a third gender. Bangladeshi Hijras are often discriminated, harassed due to public exposure of their ‘inappropriate’ gender & sexual expression which trangresses gender normativity and heterosexual dimensions of muslim society. Despite this, Bangladesh does not have policies outlining measures individuals must undergo to legally change their gender on their official documents,nor is there clarity about who may qualify as a “Hijra”.

A 2013 survey by the Bangladesh's Ministry of Social Welfare showed that, there are 10,000 registered hijras in the country.But some trans activists argued that the actual number of hijras is more than 10,000. In December 2014, the Ministry of Social Welfare invited hijras for the governmental jobs. Some hijras applied for governmental jobs (many of them were trans woman). But later they were humiliated by Social Welfare Department officials during the initial interviews, which were conducted in December 2014. Many reported that they were harassed & asked inappropriate questions about their gender identity & sex life. In January 2015 the health ministry issued a memorandum requesting that “necessary steps are taken to identify authentic intersexual by conducting a thorough medical check-up.” In June 2015, the dozen hijras who were selected from the initial interviews were examined in a government hospital. During the medical examinations, physicians ordered non-medical hospital staff such as custodians to touch their genitals, while groups of staff and other patients observed and jeered — sometimes in private rooms, sometimes in public spaces. Eventually they were identified as Male by doctors. Thus, they lost their jobs. In addition, their photos were published in the newspaper with their real names. Some hijras reported that publication of the photos sparked increased harassment from the general public and economic hardship for hijra individuals.

In July 2015, a hijra named Labannya witnessed the murder of a secular blogger, and helped in the arrest of the criminals. For Labannya's bravery Bangladeshi government announced plans to recruit and enlist hijras as ''Traffic Police.'' In April 2019, Bangladesh allowed the "hijras" to vote under their third gender identity.In that same year, Bangladesh opened its first Islamic school for Hijras. More than 150 students were initially expected to study Islamic and vocational subjects for free.

Hijras in Nepal

A landmark 2007 ruling by Nepal’s Supreme Court ordered the government to end discriminatory practices against the estimated 350,000 people who make up the LGBTQ+ community & paved the way for equal rights legislation. Nepal became the first south asian country to decriminalize colonial penal code section 377. At that same year, Nepal legally recognized Hijra & Methi community as third gender. In 2011 Nepal added third gender category to it national census. However, hijras faced difficulties to change their name & gender.

Since 2015, Nepal authorized a third gender category ''Others'' for passport holders. LGBTQI+ Nepali activists have criticized this step of goverment. Activists advocated for recognition of one's self-identified gender, instead of gender trinary. In 2019, trans activist Rukshana Kapali took an open stand against labeling herself as "third gender". She has taken legal steps to amend her gender identity to "female". On 31 October of 2021, 29 LGBTQ+ organizations, 2 federations and others have collectively proposed a bill regarding gender identity.

List of notable hijras:

Shabnam Mausi - South Asia first hijra & intersex politician

Laxmi Narayan Tripathi - Hijra & LGBTQ+ rights activist

Joya Sikder - Transgender rights activist. She is a pioneer of activist of hijra rights in Bangladesh

Pinky Sikder

Sanam Fakhir - First Pakistani hijra candidate to contest in election

Lubna lal

Parboty Hijra

Boby Hijra/Bobby Hijra

Salma Sheikh

Rani Chaudhury

Sammi Hijra

Khushi Sheikh

Grace Banu

Gauri Sawant

Zoya Khan

Alina Khan

Shehzadi Rai

Bindiya Rana

Almas Boby

Rimal Ali

Maya Jaffer

Zia

[takhayyul]

persian sufi poetry is fire yes but have u read punjabi sufi poetry bc baba farid and bulleh shah were spitting fr

[aaric-s-haven]

Something so raw and powerful when Atif Aslam sings Baba Bulleh Shah. The classical singing paired with his strong vocals, the meaning of the songs, the composition. Ughhhh

[jasmeetsufiana]

Bulleh Shah | Jasmeet Shayari | Sufiana Jasmeet | Baba Bulleh Shah | Ep-229

[globalworship]

Khaaki banda/A Mere Mortal Made of Clay, Sufi song

“Khaki Banda” is a Sufi-Rock song written and composed byShuja Haider, incorporating some of Bulleh Shah’s phrases, sung by Ahmed Jahanzeb and Umair Jaswal.

A live version was recorded in Season 9, Episdoe 3 (2016) of "Coke Studio Pakistan." This production is absolutely one of the best live music shows highlighting musics of South Asia. I view many of the show's uploads on Youtube, and have purchased some of the CDs and DVDs.

While this song was composed with Sufi sensibilities, almost all of the lyrical themes can be appreciated by Christians, so I'm featuring it on this blog. See below for analysis of the religious themes.

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The basis of the Punjabi lyrics were written by Syed Abdullah Shah Qadri (1680–1757), also known as Baba Bulleh Shah. He was a 17th-century Punjabi philosopher and Sufi poet. 

Shuja Haider, the music director of the song, added some additional lyrics.  https://discover.hubpages.com/literature/Khaki-Banda-a-soulful-Sufi-rock-song

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English subtitles are on the screen, and an English translation is below.

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Khaaki banda Karda phire khudaayi Lau la baitha dunya naal  Rabb ton kare judaai

A mere human made of clay Goes around acting as if he’s as invincible as God He’s lost himself completely to this ephemeral world And does not ponder his relationship with his Lord

Na kar bandya meri meri Na teri na meri Chaar dinnaan da e mela  Dunya fer matti di dheri

O human, leave off this battle for worldly possessions Nothing here can ever truly belong to us The glittering spectacle of this world lasts but a few days And then everything turns to dust

Padh padh kitaabaan ‘ilm diyaan Naan rakkh liya ee qaazi Makke Madeene ghum aaya te  Naan rakh liya ee haaji

You’ve filled your head with mere bookish knowledge And smugly titled yourself a grand authority You’ve done a round of Mecca and Medina And smugly titled yourself a holy pilgrim

Satrangi re na-daani teri  Nautanki re man-maani teri

You are fooled by the bright spectacle of this world Your proud willfulness is driven by nothing but conceit

Deen dharam di gallan baataan kar kar ke wi samajh na aayi Firqe wande ‘ilm na wanbya  Wich weeraan boyi ladaai

Your never-ending religious debates failed to create a deeper understanding You spread people into conflicting camps, but failed to spread real knowledge All you did was sow seeds of dissension among friends and brothers

Na kar bandiya heri pheri Na teri na meri Chaar dina da e mela  Dunya fer matti di dheri

O human, don’t get caught up in worldly matters Nothing here can ever truly belong to us The glittering spectacle of this world lasts but a few days And then everything turns to dust

Khoti neeyat khote sikke Na dewan saccha haani Badlega tu badle ga sab  De nafs apne di tu qurbaani

False intentions, deceit, and duplicity Can never win you sincere companions All will change if you only change yourself Slay your own base desires

Sat-rangi re na-daani teri Man-rangi re na-daani teri Satrangi re na-daani teri Nautanki re man-maani teri Ae zaat magar faani teri  Aa dil de raste te chal

You are fooled by the bright spectacle of this world Your proud willfulness is driven by nothing but conceit But your being is ephemeral Come, follow the path of Love!

Chadhde sooraj dhalde Bujhde deeve balde Jinna da na jag te koi Oh vi puttar palde vekhe Loki kehnde daal ni galdi  Main te patthar galde vekhe

I’ve seen the sun that rises also set I’ve seen flickering lamp blaze anew The orphans who have no one left in this world I’ve seen them also find the means to flourish People say that success is beyond reach But I have seen the impossible become possible

Satrangi re na-daani teri Nautanki re man-maani teri Satrangi re na-daani teri Nautanki re man-maani teri Ae zaat magar faani teri  Aa dil de raste te chal

You are fooled by the bright spectacle of this world Your proud willfulness is driven by nothing but conceit But your being is ephemeral Come, follow the path of Love!

Sona chaandi heere moti kha lai tu Ucche makaana kamre bhaven saja lai tu Laazim nahi hai keh khushiyaan saari ki saari kama lai tu Raataan ‘ch kalliyaan ro ro  rabb apne nu mana lai tu

Dhokkhe-baazi vich guzaara dekhe na sajjan bhaayi Raaz tere raaz mere jaane Khuda di khudaayi

You can gobble up pearls, diamonds, and all the riches of the world You can construct grand mansions and adorn them beautifully But true happiness is something difficult to buy So spend your nights in solitary vigil, weeping for your Lord’s forgiveness

Those who live by dishonest means don’t hesitate to harm even their loved one God in His infinite power is privy to all our secrets

Satrangi re na-daani teri Nautanki re man-maani teri Satrangi re na-daani teri Nautanki re man-maani teri Ae zaat magar faani teri  Aa dil de raste te chal

You are fooled by the bright spectacle of this world Your proud willfulness is driven by nothing but conceit But your being is ephemeral Come, follow the path of Love!

Khaaki banda  Karda phire

A mere human made of clay Goes around acting…

Khaaki banda Khaaki banda  Karda phire…

A mere human made of clay A mere human made of clay Goes around acting…

Translated by Zahra Sabri  With special thanks to Asim Raza

Lyrics and translation from https://www.lyricsmint.com/coke-studio/khaki-banda

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Coke Studio Pakistan has 700+ music videos online! If you want to learn about some of the very best musics being made in this part of the world, start browsing. :-) I have been on a ministry trip within Pakistan, and highly value my friendships made there, the creativity of Christians there, and the centuries of expert musicality in what is now Pakistan. https://www.youtube.com/@cokestudio https://www.facebook.com/cokestudio

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Misbah Sheikh provides a detailed analysis of the lyrical themes in an excellent (2021) post at https://discover.hubpages.com/literature/Khaki-Banda-a-soulful-Sufi-rock-song

Here are a few excerpts from his lengthy analysis of the song lyrics:

The song describes how man lives in this world and how he should live. It says that a man is nothing more than a clay-sculpted person. He wants to rule the world but has lost sight of reality. He acts as if he is God.

A person sculpted out of clay. He's lost himself in this ephemeral world, acting as if he's as invincible as Lord, and he's not thinking about his Master...

The song reveals another nature of man. He does good deeds and then thinks of himself as he worth all praise. Here the writer of the song referred to Mecca and Madina (the holy pilgrimages of Muslims as the writer of this song was a Muslim so he is referring to the Islamic world here but it is a universal message to the whole of mankind. Going to churches, mosques, temples are not the deeds that make us good people. It requires much more effort and hard work.)

He says you've made pilgrimages to Mecca and Medina and declared yourself a holy pilgrim. You've been duped by the world's dazzling entertainment, and your arrogant tenacity is fueled solely by conceit.

Only going to Mecca and Medina is not what makes you a holy pilgrim. It needs more hard work than just traveling there. Here the lyricist encourages us to do good deeds and asks us not to forget death.o is always loving and forgiving. Knowing all of our sins. He never fails to forgive and bless us. Because God is the source of all Love. He teaches Love, which is all we need. Sadly, Love is the only thing we have forgotten. I believe, Love is the answer to every question. Only love has the ability to soften even the hardest of hearts...

Finally, the lyricist claims that anyone could get pearls, diamonds, and all of the world's wealth. Man has the ability to build large mansions and can lavishly adorn them. True happiness, on the other hand, is more difficult to get. He encourages us to spend our nights solely in prayers, requesting God to forgive us. He says our Lord is merciful and listens to our prayers; He will forgive us as He loves us very much.

He then says that God, with His Infinite Power, is aware of all our secrets. He is aware of all of his and our secrets. He is the One Supreme Power, and nothing is hidden from Him. He claims that the world's glittering display has misled man. Man's arrogance stems solely from a sense of self-importance. The dazzling display of this world has misled him. He is just arrogant because of his ego.

In concluding words, the song tells us that we (the human) are only here for a brief time. So, we should put aside our disagreements and don't allow our egos to rule our life. He encourages us to come and walk on the path of love, for we are nothing more than clay sculptures, and one day we all have to return to our Creator.

Read more of his analysis of the lyrical themes at https://discover.hubpages.com/literature/Khaki-Banda-a-soulful-Sufi-rock-song

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[gmqazi19739]

Abida Parveen: Biography, Top 30 Sindhi Sufi Music Songs

Abida Parveen is a very well-known  Sindhi Music singer of Sindh, she has sung Sufi Kalam and Sindhi People Music, and she is knowledgeable and a master in Classical Music. The Sindhi Kafi is an Indigenous melodic form of the Sindh word Kafi, is of Arabic tenure, applied within the feeling of "closing" or "sufficient" within the articulation "Allah Kafi". Abida Parveen has sung the Sindhi Classical Music aggregations of Shah Jo Risalo by Hazrat Shah Abdul Latif Bhitai (R.A) incorporating 30 Surs which can be sung as Raags. Abida Parveen has led her clear of Kafis and in opposition to the Geet, the Ghazal, classical music,  semi-classical, and folk songs she has sung in more than a few languages. Best Abida Parveen Premium Songs download Abida Parveen Biography Best Sindhi Sufi Music Artist Abida Parveen was born in 1954 in Ali Goharabad in Larkana Sindh Pakistan. She was once skilled via her father Ghulam Hyder, a well-known singer and Music Teacher. Abida Parveen began making a song in her early life and she is named Sufi Music Artist, Composer, and Musician she sang the popular song Tu Jhoom MP3 Download, from any platform of Sindhi Music. Her song and music have earned her a perfect title and she has been known as the "Queen of Sufi Music Legend". She has sung Sindhi Fok Music with an ideal style of various Sur Sangeet. She has sung to numerous Sindhi poets particularly making a song with great poetry of Hazrat Shah Abdul Latif Bhitai R.A, Hazrat Sachal Sermast R.A, and other poets of Sindh. Abida Parveen began to sing at the universally acclaimed Pakistani display Coke Studio in 2010.  She sang three songs, "Ramooz-e-Ishq", "Nigah-e-Darwaishaan", and "Soz-e-Ishq". How do you download popular Abida Parveen Sufi music songs? I've decided on the above combined Abida Parveen classical music and audio Sindhi songs, you'll be able to download the free and paid most popular songs from our website MusicsPro. The above free and paid songs are very talked-about and well-known, similar to Sindhi folk music, Saraiki Songs, and different Sufiana Kalam in different languages. Abida Parveen The Rise to Fame  Abida Parveen's upward to repute will also be attributed to her outstanding skill and willpower in her singing style. She began functioning at more than a lot of musical festivals and concert events throughout Pakistan, charming audiences with her soul-stirring performances. She started singing in 1970 and her first song was recorded with her first album. Abida Parveen sings songs of Hazrat Shah Abdul Latif Bhittai," which featured the poetry of the famed Sindhi Sufi poet. The Album gained essential acclaim and established Abida Parveen as a number one determines on this planet of Sufi Music. Since then, Abida Parveen has launched a large number of albums, every showcasing her versatility and mastery over more than a few genres of Sufi Music style. Her renditions of Sufi poetry, together with works via Hazrat Baba Bulleh Shah, Hazrat Amir Khusro, and Baba Farid, have earned her world popularity and loyalty. The Unique Style of Abida Parveen  What the Abida Parveen except for different artists is her distinct vocal style and her talent to connect to the religious essence of Sufi poetry and music. Her sweet and emotive voice, blended with her deep figuring out of the magical facets of Sufism, creates an experience of enjoyment for listeners. Abida Parveen's performances are characterized by her skill and great abilities and her talent to use every rendition along with her personalized effect. She without difficulty blends conventional and recent parts, making a mixture that appeals to quite a lot of audiences. Abida Parveen Impact and Influence  Abida Parveen's contributions to the sector of music go beyond her enthralling performances. She has performed a very powerful position and given popularity to the wealthy cultural heritage of Sindh and the Sufi custom. Her music has expanded borders and cultural barriers, incomes her an international fan base. She has carried out at admired scenes and Musical festivals worldwide, together with America, Europe, and the Heart of East. Abida Parveen's effect extends past the area. She has been identified for her humanitarian work and her efforts to advertise peace and unity, the message of affection, tolerance, and spirituality resonates with folks' music. Abida Parveen Honours and Awards Abida Parveen's contributions to Sufi Music have been widely known and celebrated. She has gained a large number of accolades and awards. Right through her profession, together with the Delight of Efficiency, Sitara-e-Imtiaz, and Hilal-e-Imtiaz, which can be a few of the Civilian Awards in Pakistan. Her legacy as a Sindhi Music Artist and a Sufi icon continues to inspire aspiring musicians and music lovers worldwide. Abida Parveen's best popular music and her devotion to her mastery have secured her a spot within the hearts of hundreds of thousands. Abida Parveen was awarded the following honors: Hazrat Shah Abdul Latif Bhitthai Award two times. Sindh Graduate Association Award. Pakistan Television Award. Hazrat Sachal Sarmast Award. Sitara-e-Imtiaz Award 2005 By President Pervez Musharaf. Hilal-e-Imtiaz Award 2012 By President Asif Ali Zardari. Delight of Efficiency Award 1984 By the President of Pakistan. Lifetime Fulfillment Award on the Kaladharmi Begum Akhtar Academy of Ghazal in India in 2012. Commemorated on the 16th Pakistan TV Awards Rite-PTV Award. Nominated for Best Possible Authentic Sound Monitor for "Yaar Ko Hamne Jabaja Dekha" at the 12th Lux Style  Awards 2013. Surprise Lady of the Year 2013. 1st ARY Movie Awards for Best Playback Singer for the Movie Ishq Khuda 2014. Gold Crown on Superb 40 years by the Sindhi Singers Association in Larkana 2014. Pakistani Diplomat Javed Malik was offered an Ambassador's Reputation Award in Dubai in 2015. My Views About Sindhi Classical Music Abida Parveen had simply begun functioning at Dargahs and Urs within the middle of 1970, but it was once in 1973, on Radio Pakistan. She achieved her first authentic bounce ahead with the Sindhi Music Songs "Tuhinje Zulfan Jay Band Kamand Widha" which was very famous all over Sindh. In 1977 she was once offered as an official Artist on Radio Pakistan. From that time ahead, she has ascended to noticeable high quality and is at this time seen as one of the crucial perfect classical music Artists in Pakistan. She has pervaded Sufi Music with any other persona, denoting the beginning of this voyage at Sultana Siddiqui's Awaz-o-Andaz in 1980 and she was very popular. Abida Parveen endeavors globally, ceaselessly functioning at sold-out scenes. Her 1988 presentation in Chicago was once recorded via the Hazrat Amir Khusrau Society of Artwork and Tradition, which gave an LP of her songs. She is a very talked-about singer in Sufi Kalam of Sindh and she carried out everywhere in the sector she is essentially the most demanded Classical Music Artist in the World. Conclusion Abida Parveen's contributions journey as a Sindhi music Artist and her contributions to the society of Sufi Music have left an indelible mark on the Music Industry. Her distinctive music style, healthy vocals, and deep religious connection have made her an icon within the realm of Sufi Music. By her best music, Abida Parveen has no longer handiest entertained audiences but also touched their souls and impressed them to hunt a deeper figuring out of spirituality. Abida Parveen and her legacy as the "Queen of Sufi Music" will continue to resonate for generations to come back in the Music Industry for all time. Read the full article

[shayarigateway]

Baba Bulleh Shah Poetry| Bulle Shah | ਬਾਬਾ ਬੁੱਲੇ ਸ਼ਾਹ | بلھے شاہ | बाबा बुलेह शाह | Urdu Poetry | Urdu Shayari | punjabi Shayari | Punjabi Poetry | Urdu Poetry With Ibn e Ata

[ishqesukhan]

mitti da qalboot bana kay Part 2 | Baba Bulleh Shah | Badar ul Zaman | I...

[goharshahi]

New Video: Waliyon Ki Kuch Baaton Par Aitraz Kiyon Kiya? | Sufi Master Younus AlGohar | ALRA TV https://www.youtube.com/watch?v=FUWtGa5ItAw&t=914s

In this video, Sufi Master Younus AlGohar delves into discussions surrounding spirituality, religious beliefs, and the teachings of prominent figures such as Aala Hazrat and Hazrat Baba Bulleh Shah. Sufi Master Younus AlGohar explores the concept of Tassawuf (Sufism) and its significance, including criticisms and defences within the Ahlus Sunnah Wal Jamaat tradition.

Additionally, Sufi Master Younus AlGohar analyses the actions of certain revered individuals and their relevance in different eras, particularly in the context of the life of Prophet Muhammad (peace be upon him). Join us in this insightful exploration of faith and spirituality.

✅ Get the latest updates from ALRA TV on Telegram Messenger. Download Telegram Messenger from the AppStore or Google PlayStore and subscribe to: https://t.me/official_alratv

❓ Question Sufi Master Younus AlGohar directly! Text your questions to us on WhatsApp: +447472540642 or Facebook messenger: http://m.me/alratv

Watch the live recordings of these lectures every day at 22:00 GMT at: http://www.younusalgohar.com

For Izn e Zikr-e-Qalb (Permission for Awakening of the Spiritual Heart) call Shaykh Amjad Gohar on this number +44 (0) 740 1855 568 via WhatsApp.

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[punjabi-entertainment-industry]

Pind Di Awaz: Addressing Regional Variations in Punjabi Music

Punjab, the heartland of Punjabi culture, is an exceedingly diverse and incredibly rich place. Its music is as diverse as its surroundings, which range from the verdant fields of Majha to the desolate plains of Malwa and the peaceful highlands of Doaba. Let’s take a musical journey to discover the various regional styles of Punjabi music, each with a unique flavor.

Majha: The Innermost of Bhangra

Majha, the central region of Punjab, is often considered the birthplace of Bhangra, the iconic Punjabi dance form. The high-intensity beats, contagious rhythms, and lyrics that capture the populace’s ebullience define Majha’s music. Majha’s music is characterized by the sounds of the dhol and tumbi. Bhangra is more than simply a dance in Majha; it’s a way of life. Songs like “Mundiyaan To Bach Ke” and “Balle Balle” perfectly capture the essence of this area. People are always on their feet dancing to the rhythm of life to the music, which is full of festivals, frequently focused on the harvest season.

Malwa: The Folk Soul

Punjab’s southern region, Malwa, offers a distinctive musical experience. The music in this area is more folk-oriented and is steeped in local legends and traditions.

Malwa’s music features traditional instruments like the sarangi and algoza prominently. Songs like “Challa” and “Sade Dil Te Chhuriyan Chaliyan” capture the region’s frugality and rusticity. Malwa’s music is a calming salve that perfectly encapsulates rural Punjabi life.

Doaba: Sufism and the West

The music of the Doaba region, which is tucked away in the Shivalik range’s foothills, is heavily influenced by Sufism. The fervent poetry of renowned Sufi saints like Baba Sheikh Farid and Bulleh Shah finds a musical home here. The profoundly spiritual and transcendent qawwalis and compositions move the soul.

The harmonium and tabla are among the instruments used in Doaba’s music to provide a dreamy and meditative environment. Songs like “Jugni” and “Ni Main Kamli Aan” take listeners on a journey of spiritual connection and introspection.

A synergistic blend of Majha, Malwa and Doaba

The beauty of Punjabi music rests in its ability to smoothly incorporate these regional variances, despite the fact that each region has its own distinct musical identity. Punjabi artists frequently draw inspiration from the deep spirituality of Doaba, the folk knowledge of Malwa, and the rich traditions of Majha in order to produce works that really reflect the diversity of the state.

Additionally,the development of Punjabi music has been aided by Punjabi populations in Canada, the United Kingdom, and other countries, who have infused it with international influences while keeping its provincial roots.

Conclusion: The Symphony of Punjab

A musical tapestry that celebrates life, love, and spirituality is made possible by the passionate beats of Majha, the folk soul of Malwa, and the spiritual profundity of Doaba.

Punjabi music’s regional variances reveal not only a musical voyage but also a cultural odyssey as we investigate them. It serves as a reminder that music is as varied, lively, and always changing as the country from which it originates. Take some time the next time you hear a Punjabi song to enjoy the local flavor that makes it a symphony of Punjab and a monument to the beauty of musical diversity across cultures.

[blogynews]

रे बंजारा Dhak Dhak Title Track Lyrics in Hindi – Sunidhi Chauhan

Dhak Dhak Title Song Details Song Title Dhak Dhak Title Track (Re Banjara) Movie Dhak Dhak (2023) Singer Sunidhi Chauhan, Jatinder Singh Lyrics Kundan Vidyarthi, Baba Bulleh Shah Music Rishi Dutta Music Label Zee Music Company Dhak Dhak Title Song Lyrics in Hindi – Kundan Vidyarthi & Baba Bulleh Shah बुल्लेशाह इथे सब नु सां फिर किस्से ना इथे रैना आपों अपनी बात मुक्का के सब नु मुड़ना…

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रे बंजारा Dhak Dhak Title Track Lyrics in Hindi – Sunidhi Chauhan

Dhak Dhak Title Song Details Song Title Dhak Dhak Title Track (Re Banjara) Movie Dhak Dhak (2023) Singer Sunidhi Chauhan, Jatinder Singh Lyrics Kundan Vidyarthi, Baba Bulleh Shah Music Rishi Dutta Music Label Zee Music Company Dhak Dhak Title Song Lyrics in Hindi – Kundan Vidyarthi & Baba Bulleh Shah बुल्लेशाह इथे सब नु सां फिर किस्से ना इथे रैना आपों अपनी बात मुक्का के सब नु मुड़ना…

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रे बंजारा Dhak Dhak Title Track Lyrics in Hindi – Sunidhi Chauhan

Dhak Dhak Title Song Details Song Title Dhak Dhak Title Track (Re Banjara) Movie Dhak Dhak (2023) Singer Sunidhi Chauhan, Jatinder Singh Lyrics Kundan Vidyarthi, Baba Bulleh Shah Music Rishi Dutta Music Label Zee Music Company Dhak Dhak Title Song Lyrics in Hindi – Kundan Vidyarthi & Baba Bulleh Shah बुल्लेशाह इथे सब नु सां फिर किस्से ना इथे रैना आपों अपनी बात मुक्का के सब नु मुड़ना…

[thesufidotcom]

https://ift.tt/LbF5P8x Aape Paen Kundian' is Kalam by Baba Bulleh Shah, that loosely translates that God has created the riddle of world for us and it is him who also open the riddle for us. Sung by many artists, below is performance by Shahida Parveen, who was popular artists back in 1990 on PTV Pakistan. #sufimusic https://ift.tt/2wVeJ9m