#great sufi saints

[rahilnazir]

Harzat Qadir bab of Hirri Kupwara | Khursheed Dar(POHRUPETH LANGATE)

Shrine Qadir Saeb e Kral’s shrine at a village called Hirri in north Kashmir’s Kupwara district is one of the most serene (and possibly cleanest) sufi shrines of Kashmir.This village is at a distance of 5-6 kmts towords the western direction of Kupwara town. This friendly sufi shrine is revered by people of all faiths.Kashmir is full of such small and big sufi shrines.Few of them are known,while…

[curtwilde]

The oldest Sufi shrine in Delhi has been demolished.

"The earliest Sufi Shrine in Delhi - belonging to a relative of Prithviraj Chauhan and dating from BEFORE the Turkish conquest - has been Demolished by the Delhi Development Authority in an "anti encroachment" drive.

In the late 12th century, a group of Afghan pastoralists, suddenly burst onto the world stage. In a matter of years, they toppled their rulers of Ghazni and seized major Persian cities like Herat, and then established the major Indian sultanate in Delhi.

We often think of this "Islamic invasion" as the start of the Muslim presence in India. Yet recent scholarship has shown that by the time of Ghori's conquest of Delhi, Muslims were already a central part of Indian society

Some of the earliest mosques are found in Kerala, dating from a few decades after the prophet Muhammad's death. Tamil Pallava, Chola and Pandya kings all built sizeable mosques

Delhi also had a single sufi shrine before the Afghan conquest - this one.

Until 31 January, when it was demolished, the shrine of Baba Haji Rozbih had been located by the Fateh Burj, or Victory Gate of Lal Kot. The grave next to it under a reddish Chador belongs to his female disciple Bibi. Bibi was said to be a close relative of Prithviraj Chauhan who embraced Islam under the aegis of Haji Rozbih.

This demolition is an UTTERLY MINDLESS LOSS and complete cultural desecration.

What's more the "anti encroachment" drive is apparently scheduled to include the Aashiq Allah Dargah dated to 1317AD which is where the great Punjabi Saint Baba Farid used to meditate, and his small 'chillagah' is still visible here.

Please do share and write about this so we can save what remains! "

- from the historian Sam Dalrymple .

...

This is the third Islamic structure to be demolished in Delhi this month. Isn't it funny how only certain structures are the victim of anti- encroachment drives? This is part of a planned programme by the current right-wing government of India that is violently islamophobic and wants to create a hindu ethnostate modeled after Israel.

[radical-revolution]

A SUFI TALE

"A saint who was visiting river Ganges to take a bath found a group of family members on the banks, shouting in anger at each other. He turned to his disciples, smiled and asked...

"Why do the people shout in anger at each other?"

The disciples thought for a while, one of them said, "Because we lose our calm, we shout."

"But, why should you shout when the other person is just next to you? You can just as well tell him what you have to say in a soft manner", asked the saint.

The disciples gave some other answers but none satisfied the other disciples. Finally the saint explained...

"When two people are angry at each other, their hearts distance a lot. To cover that distance they must shout to be able to hear each other. The angrier they are, the stronger they will have to shout to hear each other to cover that great distance.

What happens when two people fall in love? They don't shout at each other but talk softly, Because their hearts are very close. The distance between them is either nonexistent or very small..."

The saint continued, "When they love each other even more, what happens? They do not speak, only whisper and they get even closer to each other in their love. Finally they even need not whisper, they only look at each other and that's all. That is how close two people are when they love each other."

He looked at his disciples and said...

"So when you argue, do not let your hearts get distant. Do not say words that distance each other more, Or else there will come a day when the distance is so great that you will not find the path to return.”

Art: Chuck Marshall, Story teller

[santmat]

Mystic Hymn of Sant Tulsi Sahib: Dil ka Hujra Saf Kar - Light and Sound on The Path

“The original copy of ‘Ghat Ramayana’ written by Saint Tulsi Saheb kept in a glass case in the ashram of Saint Tulsi Saheb in Hathras, Uttar Pradesh.”

हाथरस, उत्तर प्रदेश में संत तुलसी साहब के आश्रम में शीशे के पिटक में रखी उन्हीं द्वारा रचित ‘घट रामायण’ की मूल प्रति (चित्र सौजन्य: पूज्य सत्य प्रकाश बाबा)

(Photo Courtesy of Pujya Satya Prakash Baba [and Pravesh K. Singh])

Sant Tulsi Sahib of Hathras had some Sufi or Muslim disciples. Sometimes he composed hymns for them, the most well-known of these being a hymn addressing Sheikh Taqi. The one below seems to be in this category. It was published in Ajaib’s Grace magazine, May-June 2003.

Param Sant Tulsi Sahib of Hathras, India:

Chorus:

Dil ka hujra (1) saf kar, jana ke ane ke liye,

Dhyan gairo ka utha uske bithane ke liye.

Translation:

Cleanse the chamber of your heart, so that the Beloved may enter,

Remove all the foreign impressions, so that He can take His seat there.

Verse:

Chashme dil se dekh yaha jo jo tamashe ho rahe,

Dilsita kya kya hai tere dil satane ke liye.

Translation:

See with the heart's eye the astonishing spectacle of this world,

Oh heart -- ravishing scenes appear there to entice you.

Ek dil lakho tamnna us pai aur zyada havis,

Phir thikana hai kaha uske tikane ke liye?

One heart, with many desires, and always the lust for more,

Where is there any place for the Lord to come and reside?

Nakali mandir masjido me jae sade aphosa hai,

Kudarati masjid ka sakin dukh uthone ke liye.

It is a great pity that, going in the false [imitation] temples and mosques,

The indweller of the true mosque [the human body] is made to suffer.

Kudarati kabe ki tu maharab me sun gaur se,

A rahi dhur se sada tere bulane ke liye.

We should listen with attention in the prayer niche of the true Kaaba, (2)

The Sound is coming from the Court of the Lord and is calling you.

Kyo bhatkata phir raha tu e talashe yar me,

Rasta shah rag me hai dilvar pai jane ke liye.

Why are you wandering around lost in search of the Beloved?

The way to reach the charming one lies through the shah rag (3)

Murshade kamil se mil sidak aur saburi se taki.

Jo tujhe dega faham shah rag ke pane ke liye.

O devotee, meet the Perfect Master with sincerity and patience.

He will give you the secret to find the shah rag.

Goshe batin ho kushada jo kare kuch din amal.

La ilaha allahu akbar pai jane ke liye.

If you do the practice for a few days, the inner way will open before you.

It is the path to reach Allah, the One God, the Most High.

Yah sada Tulsi ki hai amil amal kar dhyan de.

Kun kuran me hai likha allahu akbar ke liye.

This is the call of Tulsi: O practitioner, do the practice with concentration.

The kun [Shabd] described in the Koran, will take you to Allah, the Most High.

______

NOTES:

______

(1) A hujra is a small room for solitary meditation attached to a mosque.

(2) The Kaaba is the most holy place of Muslim pilgrimage in Mecca and the maharab or prayer niche indicates the direction facing the Kaaba in a mosque. The maharab or prayer niche of the true Kaaba is the third eye on the human forehead above and between the two eyes, alternatively called the Shiv netra or tisra til.

(3) The shah rag or "royal vein" is the central, subtle vein on the forehead that leads to Trikuti. It is also called sukhman nari.

[urdubooks24]

Online Treasure of Sufi and Sant Poetry

Online Treasure of Sufi and Sant Poetry

Introduction

Understanding the Essence of Sufi and Sant Poetry

Define Sufi Poetry

Define Sant Vani

Importance and relevance in modern times

Sufi/Sant Poetry: A Rich Heritage

Historical Background

Origins of Sufi Poetry

Development of Sant Vani

Famous Sufi Poets and Their Contributions

Bulleh Shah

Rumi

Amir Khusro

Renowned Sant Poets and Their Works

Kabir

Tulsidas

Guru Nanak

Sant Vani: The Spiritual Songs

Definition and Importance of Sant Vani

Connection with spirituality and daily life

Prominent Themes in Sant Vani

Love

Devotion

Humanity

Notable Compositions in Sant Vani

Kabir's Dohas

Guru Nanak's Bani

Tulsidas' Ramcharitmanas

Sufi Qawwalis: The Soulful Melodies

Origins and Evolution of Qawwali

Historical context and cultural significance

Famous Qawwals and Their Contributions

Nusrat Fateh Ali Khan

Sabri Brothers

Abida Parveen

Impact of Qawwalis on Society

Influence on music and cinema

Role in spiritual gatherings

Sufi Kalam: The Divine Verses

Meaning and Importance of Sufi Kalam

Spiritual and philosophical insights

Key Figures in Sufi Kalam

Rumi

Hafez

Shah Hussain

Popular Sufi Kalam Collections

Mathnawi by Rumi

Diwan-e-Hafiz

Heer Ranjha by Waris Shah

E-Books: Accessing the Treasure

Availability of Sufi and Sant Poetry E-Books

Benefits of digital access

Top Online Platforms for Sufi and Sant E-Books

Sufinama

RekhtaBooks

Project Gutenberg

Recommended E-Books for Sufi and Sant Poetry

"The Essential Rumi" by Coleman Barks

"Songs of Kabir" by Rabindranath Tagore

"The Conference of the Birds" by Attar of Nishapur

Conclusion

The Continuing Relevance of Sufi and Sant Poetry

Modern interpretations and adaptations

Influence on contemporary literature and art

Exploring Further

How to engage with and study Sufi and Sant poetry

Online resources and communities

Example Content Sections:

Understanding the Essence of Sufi and Sant Poetry

Sufi and Sant poetry are two deeply spiritual and philosophical traditions that have enriched the cultural and literary heritage of South Asia and beyond. Sufi poetry, often associated with mysticism and the quest for divine love, is known for its profound depth and emotional resonance. Sant Vani, on the other hand, comprises the devotional songs of the Sant tradition, emphasizing ethical living, devotion to God, and social equality.

These poetic forms have not only provided spiritual solace to millions but have also acted as a medium for social reform, challenging rigid societal norms and advocating for a more inclusive and compassionate worldview.

Famous Sufi Poets and Their Contributions

Bulleh Shah Bulleh Shah is one of the most celebrated Sufi poets whose verses transcend the boundaries of time and culture. His poetry, written in Punjabi, is a testament to his profound spiritual journey and his quest for unity with the Divine. Bulleh Shah’s works, such as "Bulleya Ki Jaana Main Kaun," are timeless classics that continue to inspire and resonate with readers around the world.

Rumi Jalal ad-Din Muhammad Rumi, more commonly known as Rumi, is perhaps the most famous Sufi poet in the world. His works, written in Persian, have been translated into numerous languages and are widely read across the globe. Rumi’s poetry, encapsulated in his magnum opus "Masnavi," explores themes of divine love, the soul’s journey towards God, and the nature of existence.

Amir Khusro Amir Khusro, a prolific Persian poet and a disciple of Nizamuddin Auliya, made significant contributions to Sufi literature and music. He is often credited with the invention of several musical instruments and the development of new genres of poetry. His ghazals and qawwalis are integral to the Sufi musical tradition and continue to be performed with great reverence.

Prominent Themes in Sant Vani

Sant Vani, the poetic expressions of the Bhakti saints, often revolve around themes of love, devotion, and social justice. The Bhakti movement, which gave rise to Sant Vani, sought to transcend the barriers of caste and creed, promoting a direct and personal relationship with the Divine.

Love and Devotion The Bhakti saints, such as Kabir and Guru Nanak, emphasized the importance of love and devotion in their teachings. Kabir’s dohas (couplets) are renowned for their simplicity and profound wisdom, urging individuals to seek the Divine within themselves and to practice love and compassion in their daily lives.

Humanity and Social Equality The Bhakti poets often used their verses to challenge societal norms and advocate for social justice. Guru Nanak, the founder of Sikhism, composed hymns that spoke against the caste system and gender discrimination, promoting the ideals of equality and universal brotherhood.

Famous Qawwals and Their Contributions

Qawwali, a form of Sufi devotional music, has a rich history and a profound impact on South Asian culture. This genre, characterized by its repetitive and hypnotic melodies, is designed to induce a state of spiritual ecstasy and divine connection.

Nusrat Fateh Ali Khan Nusrat Fateh Ali Khan is often hailed as the greatest qawwal of all time. His powerful voice and emotive renditions of Sufi poetry have captivated audiences worldwide. His contributions to qawwali music have not only preserved this ancient tradition but also brought it to the global stage, influencing musicians across various genres.

Sabri Brothers The Sabri Brothers, a legendary qawwali group from Pakistan, are known for their dynamic performances and soulful renditions of Sufi poetry. Their qawwalis, such as "Bhar Do Jholi Meri" and "Tajdar-e-Haram," are celebrated for their spiritual fervor and emotional depth.

Abida Parveen Abida Parveen, one of the most iconic female Sufi singers, has made significant contributions to the world of Sufi music. Her powerful and evocative voice has brought the poetry of Sufi saints to life, making her one of the most revered figures in the genre.

Recommended E-Books for Sufi and Sant Poetry

For those looking to delve deeper into the rich traditions of Sufi and Sant poetry, numerous e-books are available online. These digital collections provide a convenient way to explore the profound wisdom and spiritual insights of the Sufi and Bhakti poets.

"The Essential Rumi" by Coleman Barks This renowned translation of Rumi’s poetry by Coleman Barks captures the essence of Rumi’s mystical and spiritual insights. The book includes some of Rumi’s most famous poems, making it an essential read for anyone interested in Sufi literature.

"Songs of Kabir" by Rabindranath Tagore Rabindranath Tagore’s translation of Kabir’s dohas brings the profound wisdom of this Bhakti saint to a global audience. The book offers a selection of Kabir’s most insightful and thought-provoking verses, providing a glimpse into his spiritual teachings.

"The Conference of the Birds" by Attar of Nishapur This classic Persian poem, written by the Sufi poet Attar of Nishapur, is an allegorical journey of the soul towards enlightenment. The book, available in various translations, is a profound exploration of Sufi philosophy and spiritual quest.

[rihaaish]

Farrukh Beg was one of the most extraordinary artists of the 1600s, painting for the Safavid courts of Iran and the Mughal courts in India. His skill and technique, evidenced by this miniature, were incredible, but more so, his work shows how artists spoke to each other across countries and continents in their time. This painting, of a Sufi saint, combines Persian and Indian painting techniques in a very distinctive Mughal style. Yet, the composition and framing follow one of Beg's contemporaries, the Dutch artist, Durer, whose Melancholia I depicts a similar figure, sitting, despairing, alone. I love this painting, not just for itself, but because how it sits at the crossroads of a great and complex historical moment.

Currently in the Met Museum, USA.

[eyeoftheheart]

“At the heart of the Sufi path is the Qur’an and the character of Muhammad. The teachings come alive when we experience them as a means for reaching our true well-being. The practices are not a rigid set of external forms commanded by God but a means for learning how to surrender and be in harmony with the deep law of life. Each of the primary practices—ritual prayer, fasting, charity, pilgrimage, remembrance, service, and adab (spiritual courtesy)—is a way of transforming the ego from tyrant to servant, receiving grace, and connecting with the Infinite.

The ritual prayer teaches us to awaken within the flow of time and pay reverence to our Source. Fasting teaches the body to be patient and listen to a deeper call beyond the urgings of bodily hunger. Pilgrimage teaches us to take account of our life and trust in wayfaring. Charity teaches us to share and trust in Providence for our sustenance. Remembrance teaches the heart-mind to be continually grateful and aware. Service helps us to put aside our preoccupation with ourselves, to be free of the coercions of the ego. Adab teaches us the qualities of humility, gentleness, and respect. All of these teach the body, intellect, emotions, and soul to be in alignment and attunement with a higher truth.

This path is not only rooted in revelation and the example of the Prophet; many great human beings have walked it, too, and left us their accounts and insights. On the path of Sufism, we hope to learn from all the prophets, and from the awliya, the saints, the true friends of God.

Ibn Abbad ar-Ronda offers this advice to spiritual seekers on the path of Sufism:

They endeavor to make Him their companion in all their states, as far as they are able. He is merciful to them by causing them to no longer attend to their own weakness or strength in whatever they undertake or leave aside. Instead He is their safeguard and protection. . . . The difficult becomes easy and the harsh becomes bearable for these servants. God makes their every moment precious and most significant. He establishes them in comfort and in a great kingdom. In Him alone do they move or take their rest; on Him alone do they rely; to Him alone do they raise all their thoughts and aspirations. That is why this community is preeminent among communities.

As I witness this path unfolding, this teaching that keeps changing, deepening, and transforming, I also come to sense the possibility of opening to a source of guidance found within, yet beyond, myself. It is a path of guidance, deeply coherent because it is revealed from the heart of reality. It speaks to my deepest understanding because it is based in the deepest laws of life.”

― Kabir Helminski, The Mysterion: Rumi and the Secret of Becoming Fully Human

[wishesofeternity]

“Zeenat-un-Nisa survives Aurangzeb by many years. She is witness to the rapid disintegration of the Mughal empire as it recedes away from the Deccan and Bengal and gathers itself around the tombs of the old Sufi saints in Delhi. Zeenat-un-Nisa is the calm constant in a court in which seven padshahs rule in quick succession after Aurangzeb dies, and they are indiscriminately murdered, or blinded, or beheaded. The very last padshah of Zeenat-un-Nisa’s long life is Raushan Akhtar Muhammad Shah, great-grandson of Aurangzeb, more commonly known as Muhammad Shah Rangeela. Zeenat-un-Nisa is an old lady of seventy-six when the nineteen-year-old Muhammad Shah becomes Padshah Ghazi. Muhammad Shah is as different from Aurangzeb as it is possible to be. He is a discerning patron of the arts and will preside over a glittering salon where the poets and musicians will create works of endless beauty as Shahjahanabad prepares to burn. He is also, without doubt, something of a bacchanalian, fond of dancing girls and mystifyingly given to wearing a lady’s tunic and pearl-embroidered shoes while attending his mushairas (gathering of poets). Like the free-spirited matriarchs who presided over the zenanas of Babur and Humayun, Zeena-un-Nisa is cherished and respected till the end of her long life. But despite the bewildering exuberance of Muhammad Shah Rangeela’s court, night approaches for the Mughal empire. Zeenat-un-Nisa will be the last of the padshah begums, a lonely survivor of a golden age, watchful but voiceless guardian of a glorious legacy.”

- Ira Mukhoty, “Daughters of the Sun: Empresses, Queens and Begums of the Mughal Empire”

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 101

Hurriya (Freedom)

The realization of every lawful desire without hindrance, freedom from any pressure, confinement, or subservience, the right to elect, to be elected, and to enjoy certain basic rights in political life-these are some of the definitions of “freedom,” which has become one of the most widely concepts discussed in the recent history of thought and law.

The basic freedoms of humanity that range from personal rights to political and general ones-such as the freedom of belief, worship, thought, the freedom to have a family, to work, to own personal property, the right of freedom of expression and association, of electing, and being elected, etc.-are not among the subjects to be discussed in “Emerald Hills of the Heart”[1] However, they have always been regarded as among the most important matters in human history.

Being the most fundamental and vital dimension and the most important human faculty, namely free-will, which is considered an important pillar of conscience, freedom (hurriya) is one of the most valuable gifts of God to humanity. This great gift has been defined in Islamic literature as an individual’s assertion and enjoyment of his/her basic rights. However, in order to fully perceive freedom one must be able, to some extent, to perceive its opposite. This opposite is the individual’s dependence on others for the enjoyment of those rights, which is a form of servanthood. It is God Almighty Who grants these rights to humanity, so a person has no right to change or sell them or transfer them to others. Those who commit such a sin, that is, change or sell their fundamental rights or transfer them to another, have lost their humanity to a certain extent and will be held accountable before God for that loss. Such an action shows, first of all, disrespect for human values, and those who commit such disrespect cannot be conscious of their existence, and those who are not conscious of one’s existence have no relationship with the truth and no share in the love of and servanthood to God.

In short, it cannot be asserted that those who do not recognize God, Who is the Truth and the source of human rights, are free in the sense that they are conscious of human rights, nor can those who have not been able to free themselves from slavery to others than God be free in the real sense of the term.

What we have so far said about freedom is only by way of introduction to the freedom that is one of the emerald hills of the heart.

The freedom inherent in Islamic Sufism, being one of the most significant fruits of austerity, is that a person does not submit or bow to any power other than God, indicating thereby that the heart of that person has become a clear mirror receiving and reflecting the manifestations of God. The person who has reached this point on the way to God through austerity and by God’s special help, severs inward relation with all things and beings other than God, and with emotions pulsing with freedom, heart beating joyfully with a yearning for freedom, and having broken all the restrictions around the selfhood, that person sets for him or herself this single goal and, in the philosophy of the respected saint Harith,[2] weaves the tissue of his or her thought with the threads of the hereafter.

True freedom is attainable only by freeing one’s heart from worldly worries and anxieties about the things of this world, and so being able to turn to God with one’s whole being. In order to express this reality, the leaders of the Sufi way say: “Child, undo the bonds of servanthood and be free; how much longer will you remain enslaved to gold and silver?” The answer of Junayd al-Baghdadi[3] to those who asked him what freedom was- “You can taste freedom when you are free from all bonds other than slavery to God”-also expresses the essence of freedom.

If freedom is directly proportional to sincere devotion and servanthood to God Almighty, and it is, then it is not possible to assert that those who live their lives under the direction of others are really free. In this respect, the following anonymous couplet speaks significantly:

If you would like to beat the drum of honor, Go beyond the wheel of the stars; As this circle filled with rings is a drum of humiliation. True freedom is necessary in order to be a perfect servant of God. The measure of a person’s true freedom is servanthood to God. Those who cannot realize servanthood to God can neither be free nor attain human values in their full reach and meaning. Such people can never be saved from corporeality and sensuality so as to reach the achievable horizon of spiritual life with a “sound heart,” nor can they feel the essence of human existence in the depths particular and special to it. People who spend their life in the captivity of worldly considerations grow in arrogance in the face of the blessings granted to them. Instead of becoming more thankful to God, they attribute to themselves whatever achievement God has enabled them to realize, and are disappointed time after time when they fail, and shiver with the fear of losing whatever advantages they have accrued-such unfortunate people have no share in freedom, even if they are as kings in the world.

As long as the heart sets itself upon various goals, loved ones, and ambitions, it can never taste freedom. How can those be free who are constantly worrying about how to hold onto or pay back the goods they expect from others, who have mortgaged most of their life’s energy to others in return for worldly interests and bodily pleasures?

It is a great trial, one that leads to perdition if one wanders in the whirl of physical considerations and is confined to worldly aims with a heart attuned to worthless, fleeting objects. By contrast, it is a great favor from God upon those whose inner world He has sealed off from the many attributes of the ephemeral world that attract the carnal self; it is a great favor from God that He cuts away the relation of the heart with the world. For that relation is a form of bondage, and that cutting away is a bridge by which humanity is able to reach true freedom.

[1] Originally published in Turkish as Kalbin Zümrüt Tepeleri, “Emerald Hills of the Heart” is a series of books by Fethullah Gülen and was translated into English as Key Concepts in the Practice of Sufism.

[2] Abu ‘Abdullah Harith al-Muhasibi (d. 858), was one of the leading Sufis. He was learned in the principal and derivative sciences, and his authority was rec-ognized by all the theologians of his day. He wrote a book, entitled Ri’aya li-Hu-quqillah (“The Observance of God’s Rights”) on the principles of Sufism, as well as many other works. In every branch of learning he was a man of lofty sen-timent and noble mind. He was the chief guide of Baghdad in his time.

[3] Junayd al-Baghdadi (d. 910): One of the most famous early Sufis. He enjoyed great respect and was known as “the prince of the knowers of God.”

[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

[wisdomrays]

HURRIYA (Freedom)

The realization of every lawful desire without hindrance, freedom from any pressure, confinement, or subservience, the right to elect, to be elected, and to enjoy certain basic rights in political life-these are some of the definitions of "freedom," which has become one of the most widely concepts discussed in the recent history of thought and law.

The basic freedoms of humanity that range from personal rights to political and general ones-such as the freedom of belief, worship, thought, the freedom to have a family, to work, to own personal property, the right of freedom of expression and association, of electing, and being elected, etc.-are not among the subjects to be discussed in "Emerald Hills of the Heart" However, they have always been regarded as among the most important matters in human history.

Being the most fundamental and vital dimension and the most important human faculty, namely free-will, which is considered an important pillar of conscience, freedom (hurriya) is one of the most valuable gifts of God to humanity. This great gift has been defined in Islamic literature as an individual's assertion and enjoyment of his/her basic rights. However, in order to fully perceive freedom one must be able, to some extent, to perceive its opposite. This opposite is the individual's dependence on others for the enjoyment of those rights, which is a form of servanthood. It is God Almighty Who grants these rights to humanity, so a person has no right to change or sell them or transfer them to others. Those who commit such a sin, that is, change or sell their fundamental rights or transfer them to another, have lost their humanity to a certain extent and will be held accountable before God for that loss. Such an action shows, first of all, disrespect for human values, and those who commit such disrespect cannot be conscious of their existence, and those who are not conscious of one's existence have no relationship with the truth and no share in the love of and servanthood to God.

In short, it cannot be asserted that those who do not recognize God, Who is the Truth and the source of human rights, are free in the sense that they are conscious of human rights, nor can those who have not been able to free themselves from slavery to others than God be free in the real sense of the term.

What we have so far said about freedom is only by way of introduction to the freedom that is one of the emerald hills of the heart.

The freedom inherent in Islamic Sufism, being one of the most significant fruits of austerity, is that a person does not submit or bow to any power other than God, indicating thereby that the heart of that person has become a clear mirror receiving and reflecting the manifestations of God. The person who has reached this point on the way to God through austerity and by God's special help, severs inward relation with all things and beings other than God, and with emotions pulsing with freedom, heart beating joyfully with a yearning for freedom, and having broken all the restrictions around the selfhood, that person sets for him or herself this single goal and, in the philosophy of the respected saint Harith, weaves the tissue of his or her thought with the threads of the hereafter.

True freedom is attainable only by freeing one's heart from worldly worries and anxieties about the things of this world, and so being able to turn to God with one's whole being. In order to express this reality, the leaders of the Sufi way say: "Child, undo the bonds of servanthood and be free; how much longer will you remain enslaved to gold and silver?" The answer of Junayd al-Baghdadi to those who asked him what freedom was- "You can taste freedom when you are free from all bonds other than slavery to God"-also expresses the essence of freedom.

If freedom is directly proportional to sincere devotion and servanthood to God Almighty, and it is, then it is not possible to assert that those who live their lives under the direction of others are really free. In this respect, the following anonymous couplet speaks significantly:

If you would like to beat the drum of honor,

Go beyond the wheel of the stars;

As this circle filled with rings is a drum of humiliation.

True freedom is necessary in order to be a perfect servant of God. The measure of a person's true freedom is servanthood to God. Those who cannot realize servanthood to God can neither be free nor attain human values in their full reach and meaning. Such people can never be saved from corporeality and sensuality so as to reach the achievable horizon of spiritual life with a "sound heart," nor can they feel the essence of human existence in the depths particular and special to it.

People who spend their life in the captivity of worldly considerations grow in arrogance in the face of the blessings granted to them. Instead of becoming more thankful to God, they attribute to themselves whatever achievement God has enabled them to realize, and are disappointed time after time when they fail, and shiver with the fear of losing whatever advantages they have accrued-such unfortunate people have no share in freedom, even if they are as kings in the world.

As long as the heart sets itself upon various goals, loved ones, and ambitions, it can never taste freedom. How can those be free who are constantly worrying about how to hold onto or pay back the goods they expect from others, who have mortgaged most of their life's energy to others in return for worldly interests and bodily pleasures?

It is a great trial, one that leads to perdition if one wanders in the whirl of physical considerations and is confined to worldly aims with a heart attuned to worthless, fleeting objects. By contrast, it is a great favor from God upon those whose inner world He has sealed off from the many attributes of the ephemeral world that attract the carnal self; it is a great favor from God that He cuts away the relation of the heart with the world. For that relation is a form of bondage, and that cutting away is a bridge by which humanity is able to reach true freedom.

[thesufidotcom]

"The Divine is present in all things, both great and small. Seek the Divine in every moment of your life, and you will find it." Hazrat Baba Farid Masood Gunj Shakar R.A was a 12th century Sufi saint and poet who is revered in the Sikh & Islamic world for his teachings on spirituality, compassion, and social justice. Listen Dum Dum Karo Farid – Kalam Baba Farid – Wadali Brothers golden voice https://ift.tt/N5bUFQC https://ift.tt/XSIsp9K

[dailyilm]

Data Ali Hujwiri: The Legacy of Data Sahib and His Urs Celebration

Data Ali Hujwiri, renowned as Data Sahib, is a celebrated 11th-century Sufi saint whose legacy endures through his shrine in Lahore. Born in 1009 CE, Data Sahib, whose real name was Abdul Hasan Ali, is honored posthumously as Data Ganj Bakhsh (R.A.). His contributions to Sufism and Islamic teachings have left a lasting impact, making his Urs, or death anniversary, a significant annual event in Lahore. This article provides an overview of the Urs celebration for 2024, the historical background of Data Sahib, and the traditions associated with the event.

Historical Background

Data Ali Hujwiri, also known as Data Sahib, was born in Ghazni, Afghanistan, in 1009 CE. His life was marked by a deep commitment to spreading the teachings of Islam. He migrated to Lahore, where he continued his mission, gaining widespread respect and reverence. Data Sahib's teachings emphasized spiritual growth and devotion, which endeared him to many followers. He passed away in Lahore, where his shrine stands as a testament to his enduring legacy.

The Urs Celebration

The Urs of Data Ganj Bakhsh, also known as Data Sahib, is observed annually from the 18th to the 20th of Safar in the Islamic calendar. This year, the Urs is set to take place from August 25 to August 27, 2024. The dates for the Urs are determined based on the lunar Islamic calendar, specifically the month of Safar. This period marks the death anniversary of Data Sahib, and it is observed with great reverence and celebration at his shrine in Lahore.

Urs Dates for 2024

The Urs for 2024 will be held from the 18th to the 20th of Safar. This three-day event typically falls from Thursday to Saturday, allowing devotees ample time to participate in the celebrations. The observance of these dates is an annual tradition, and although the exact dates can vary with the lunar calendar, the essence of the celebration remains constant.

Celebratory Traditions

During the Urs, the shrine of Data Sahib in Lahore is transformed into a vibrant and festive space. The area is adorned with colorful lights, flowers, and decorations, creating a festive atmosphere. Devotees from across Pakistan and beyond gather to pay their respects, offer prayers, and participate in various religious and cultural activities.

Special prayers, recitations, and sermons are held throughout the event. The festivities often include processions, communal meals, and musical performances that reflect the cultural richness of the region. The entire occasion is a blend of spiritual reverence and cultural celebration, reflecting the deep respect people have for Data Sahib.

Significance and Legacy

Data Sahib's Urs is not just a commemoration of his death but a celebration of his life and teachings. His contributions to Sufism and Islamic thought continue to inspire countless individuals. The annual Urs serves as a reminder of his spiritual legacy and the enduring influence of his teachings. It provides an opportunity for followers to reflect on his life, seek blessings, and renew their commitment to spiritual growth.

Visitor Information

For those planning to visit Lahore during the Urs, it is advisable to make arrangements well in advance. The shrine attracts a large number of visitors, and accommodations and travel plans should be made early to ensure a smooth experience. The vibrant atmosphere and the spiritual ambiance make the Urs a memorable event for all who attend.

The Urs of Data Ali Hujwiri, or Data Sahib, is a significant event in Lahore's cultural and spiritual calendar. Observed annually from the 18th to the 20th of Safar, this celebration honors the life and teachings of one of Sufism's most revered saints. As 2024 approaches, the dates for the Urs are set for August 25 to August 27, offering an opportunity for devotees and visitors to participate in this deeply meaningful and vibrant event. Data Sahib's legacy continues to shine brightly, and his Urs remains a testament to his enduring influence on the spiritual landscape.

[coffeebeanvilla]

Sakleshpur's Best Tourist Places | Homestay & Resort

Tucked away in the lush Western Ghats of Karnataka, Sakleshpur is a hidden gem that offers a blend of stunning natural beauty, historical landmarks, and serene escapes. Whether you're looking to explore majestic waterfalls, ancient temples, or simply unwind in a peaceful setting, Sakleshpur has something for everyone. In this article, we'll take a look at the best tourist spots in Sakleshpur and highlight some top recommendations for your stay, including the standout Coffeebean Villa.

Top Tourist Attractions in Sakleshpur

Mullayanagiri Peak

For adventure enthusiasts and nature lovers, Mullayanagiri Peak is a must-visit. As the highest peak in Karnataka, it offers breathtaking views of the surrounding landscape. The trek to Mullayanagiri is rewarding, with panoramic vistas of the Western Ghats and lush green coffee plantations. It’s an ideal spot for trekking, photography, and enjoying the fresh mountain air.

Kadambi Falls

Another natural wonder in Sakleshpur is Kadambi Falls. This enchanting waterfall is nestled within a forested area and cascades gracefully down the rocks, creating a soothing ambiance. The trek to Kadambi Falls is relatively easy, making it a great spot for families and nature enthusiasts to explore and enjoy a refreshing dip in the cool waters.

Hoysala Temples of Belur and Halebidu

A short drive from Sakleshpur will lead you to the magnificent Hoysala temples of Belur and Halebidu. These temples are renowned for their exquisite carvings and intricate architectural details. The temples reflect the grandeur of the Hoysala dynasty and offer a glimpse into the rich cultural heritage of the region.

Sakleshpur Coffee Plantations

Sakleshpur is famous for its coffee plantations, and a visit to these plantations provides an opportunity to experience the process of coffee production. Many plantations offer guided tours where you can learn about coffee cultivation, enjoy freshly brewed coffee, and take in the scenic beauty of the plantations.

Baba Budangiri Hills

The Baba Budangiri Hills, named after the Sufi saint Baba Budan, are perfect for those who love trekking and exploring the outdoors. The hills are known for their beautiful trails and panoramic views. It’s also a significant location for coffee lovers, as the region is one of the earliest places where coffee was introduced to India.

Top Accommodation Options in Sakleshpur

When it comes to finding a great place to stay, Sakleshpur offers a range of accommodations that cater to different preferences. For a truly memorable experience, consider staying at the Coffeebean Villa. This homestay in Sakleshpur is known for its exceptional hospitality, comfortable amenities, and stunning surroundings.

Homestays Near Sakleshpur

If you're looking for options that are a bit closer to the town, there are several homestays near Sakleshpur that offer a cozy and authentic experience. These homestays provide a warm and welcoming environment, allowing you to experience the local culture and enjoy the tranquil beauty of the area.

Forest Homestays in Sakleshpur

For a unique experience, explore the forest homestays in Sakleshpur. These properties are set amidst lush forests, offering an immersive nature experience. Imagine waking up to the sound of birds and the rustling of leaves, while enjoying the comforts of a well-appointed homestay.

Best Stays in Sakleshpur

When searching for the best stay in Sakleshpur, look no further than the Coffeebean Villa. This homestay is renowned for its excellent service, beautiful location, and the perfect blend of modern amenities with natural surroundings. It’s a top choice for those who want to enjoy a luxurious yet homely stay in Sakleshpur.

Conclusion

Sakleshpur is a treasure trove of natural beauty, cultural heritage, and adventure. From the majestic Mullayanagiri Peak and serene Kadambi Falls to the historic Hoysala temples and scenic coffee plantations, there’s something here for every type of traveler. And when it comes to finding the perfect place to stay, Coffeebean Villa offers a unique and unforgettable experience, blending comfort with the charm of the Western Ghats.

So, whether you’re planning a short getaway or a longer vacation, Sakleshpur promises an enriching and relaxing experience. Pack your bags, set your itinerary, and get ready to discover the beauty and tranquility of this enchanting destination.

[santmat]

There is Divine Light and Sound Within You, Within Everyone - Spiritual Awakening Radio Podcast

The great Masters teach that the Sound of God is within everyone -- this Holy Stream of Sound is within every living thing. This is why those given to exploring Inner Space through a contemplative meditation practice, be they from the East or the West, have discovered this Reality playing within themselves.

This Sant Mat Satsang Podcast is a spiritual gathering, a satsang without walls, dedicated to exploring this ancient school of spirituality, the Path of the Masters, Mystics, Gnostics, and Saints, today focused upon the spiritual practices of inner seeing and hearing, finding the inner Light and Sound of God present within the soul. The form of meditation making it possible to access the mystic Light and Sound is freely taught and communicated via the guidance of a competent Living One, a Living Master who is fluent in the spiritual experience of not only transcendental seeing and hearing, but also of traversing Inner Space, the Kingdom of the Heavens within, the inner regions, heavens, realms of consciousness beyond the physical-material confines that hold captive the attention of most people. The Sufi mystic and philosopher Ibn Arabi once wrote in his Bezels of Wisdom: "He [the Supreme Being] brought the Cosmos into being as constituting an Unseen Realm and a Sensory Realm, so that we might perceive the Inner though our Unseen [facility] and the Outer through our sensory aspect." We are children of both worlds. We human beings are a Tree of Life with roots in the earth and branches rising into a Mystic Sky! "The planes of heaven are about us everywhere. One has only to know this simple truth consciously, and then we will be free." (George Arnsby Jones, disciple of Kirpal Singh)

There is Divine Light and Sound Within You, Within Everyone - Spiritual Awakening Radio Podcast @ YouTube:

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"We are seekers after Truth and for that purpose we have joined various religions, which are our schools of thought. Truth is not the exclusive right of any particular creed, or place, or age. It is man's [humanity's] birthright. Just as everyone has the right to breathe the air, and absorb the rays of the sun, we are all privileged to draw from the Unseen Source of Life, Strength, and Wisdom, which is within each of us. That Infinite Supply cannot be exhausted. Anyone belonging to any religion can delve it out from within with the help of somebody who is competent -- call him by any name you like. Take all that you can. Not only will it suffice for you, but through it you will become instrumental in helping your fellows. Your smile will inspire another to smile. Your strength will impel another to be strong. A noble soul always draws forth the noble quality in others." (Kirpal Singh)

As with the Gnostic Universe, the cosmos and multiverse of the Surat Shabd Yoga Tradition of Inner Light and Sound Meditation has the lowest or outermost plane being the realm of matter and dark matter, followed by progressively more subtle and luminous astral and akashic or causal regions, also a Universal Mind or Demiurgical (pronounced "Demi-urge-ah-KAL") plane. Above these lower and middle regions of mind and matter are levels of pure spirit, eternal, above time and space, and these are considered to be the True Home or Paradise of the soul, where we prodigal souls came from before the beginning and, full-circle, where we will return to again, as we awaken from the soul-slumber of the ages. "We have come from the Light and will return there again." (Gospel of Thomas and Mandaean Ginza Rabba paraphrase) As Kabir once said, "For millions of years you have slept. This morning, will you not wake?"

Today, readings from the mystic divine love poetry of Bhai Nand Lal Ji, disciple of Guru Gobind Singh, The Acts of John (New Testament apocryphal writing), the Sikh scriptures (Adi Granth, Gurbani), Naam Or Word authored by Kirpal Singh, Baba Ram Singh from a January, 2023 collection of satsang discourses on Naam: Sant Mat Meditation of the Inner Light and the Sound Current, the Sufi poets Rumi and Shah Niaz, Ajahn Sumedho on "The Sound of Silence" (from the Buddhist world), also from Anmol Vachan, a rare book of Q and A by Sant Garib Das of the Radhasoami Faith (another spiritual successor of Swamiji Maharaj), Shiv Brat Lal's Radhaswami spiritual classic Light on Ananda Yoga, Kirpal Singh's Spiritual Elixir, and... the mystic poetry of Edmond Bordeaux Szekely.

In Divine Love (Bhakti), Light, and Sound, At the Feet of the Masters, Radhasoami,

James Bean

Spiritual Awakening Radio Podcasts

Sant Mat Satsang Podcasts

Sant Mat Radhasoami

A Satsang Without Walls

[urdubooks24]

Online Treasure of Sufi and Sant Poetry

Introduction

Understanding the Essence of Sufi and Sant Poetry

Define Sufi Poetry

Define Sant Vani

Importance and relevance in modern times

Sufi/Sant Poetry: A Rich Heritage

Historical Background

Origins of Sufi Poetry

Development of Sant Vani

Famous Sufi Poets and Their Contributions

Bulleh Shah

Rumi

Amir Khusro

Renowned Sant Poets and Their Works

Kabir

Tulsidas

Guru Nanak

Sant Vani: The Spiritual Songs

Definition and Importance of Sant Vani

Connection with spirituality and daily life

Prominent Themes in Sant Vani

Love

Devotion

Humanity

Notable Compositions in Sant Vani

Kabir's Dohas

Guru Nanak's Bani

Tulsidas' Ramcharitmanas

Sufi Qawwalis: The Soulful Melodies

Origins and Evolution of Qawwali

Historical context and cultural significance

Famous Qawwals and Their Contributions

Nusrat Fateh Ali Khan

Sabri Brothers

Abida Parveen

Impact of Qawwalis on Society

Influence on music and cinema

Role in spiritual gatherings

Sufi Kalam: The Divine Verses

Meaning and Importance of Sufi Kalam

Spiritual and philosophical insights

Key Figures in Sufi Kalam

Rumi

Hafez

Shah Hussain

Popular Sufi Kalam Collections

Mathnawi by Rumi

Diwan-e-Hafiz

Heer Ranjha by Waris Shah

E-Books: Accessing the Treasure

Availability of Sufi and Sant Poetry E-Books

Benefits of digital access

Top Online Platforms for Sufi and Sant E-Books

Sufinama

RekhtaBooks

Project Gutenberg

Recommended E-Books for Sufi and Sant Poetry

"The Essential Rumi" by Coleman Barks

"Songs of Kabir" by Rabindranath Tagore

"The Conference of the Birds" by Attar of Nishapur

Conclusion

The Continuing Relevance of Sufi and Sant Poetry

Modern interpretations and adaptations

Influence on contemporary literature and art

Exploring Further

How to engage with and study Sufi and Sant poetry

Online resources and communities

Example Content Sections:

Understanding the Essence of Sufi and Sant Poetry

Sufi and Sant poetry are two deeply spiritual and philosophical traditions that have enriched the cultural and literary heritage of South Asia and beyond. Sufi poetry, often associated with mysticism and the quest for divine love, is known for its profound depth and emotional resonance. Sant Vani, on the other hand, comprises the devotional songs of the Sant tradition, emphasizing ethical living, devotion to God, and social equality.

These poetic forms have not only provided spiritual solace to millions but have also acted as a medium for social reform, challenging rigid societal norms and advocating for a more inclusive and compassionate worldview.

Famous Sufi Poets and Their Contributions

Bulleh Shah Bulleh Shah is one of the most celebrated Sufi poets whose verses transcend the boundaries of time and culture. His poetry, written in Punjabi, is a testament to his profound spiritual journey and his quest for unity with the Divine. Bulleh Shah’s works, such as "Bulleya Ki Jaana Main Kaun," are timeless classics that continue to inspire and resonate with readers around the world.

Rumi Jalal ad-Din Muhammad Rumi, more commonly known as Rumi, is perhaps the most famous Sufi poet in the world. His works, written in Persian, have been translated into numerous languages and are widely read across the globe. Rumi’s poetry, encapsulated in his magnum opus "Masnavi," explores themes of divine love, the soul’s journey towards God, and the nature of existence.

Amir Khusro Amir Khusro, a prolific Persian poet and a disciple of Nizamuddin Auliya, made significant contributions to Sufi literature and music. He is often credited with the invention of several musical instruments and the development of new genres of poetry. His ghazals and qawwalis are integral to the Sufi musical tradition and continue to be performed with great reverence.

Prominent Themes in Sant Vani

Sant Vani, the poetic expressions of the Bhakti saints, often revolve around themes of love, devotion, and social justice. The Bhakti movement, which gave rise to Sant Vani, sought to transcend the barriers of caste and creed, promoting a direct and personal relationship with the Divine.

Love and Devotion The Bhakti saints, such as Kabir and Guru Nanak, emphasized the importance of love and devotion in their teachings. Kabir’s dohas (couplets) are renowned for their simplicity and profound wisdom, urging individuals to seek the Divine within themselves and to practice love and compassion in their daily lives.

Humanity and Social Equality The Bhakti poets often used their verses to challenge societal norms and advocate for social justice. Guru Nanak, the founder of Sikhism, composed hymns that spoke against the caste system and gender discrimination, promoting the ideals of equality and universal brotherhood.

Famous Qawwals and Their Contributions

Qawwali, a form of Sufi devotional music, has a rich history and a profound impact on South Asian culture. This genre, characterized by its repetitive and hypnotic melodies, is designed to induce a state of spiritual ecstasy and divine connection.

Nusrat Fateh Ali Khan Nusrat Fateh Ali Khan is often hailed as the greatest qawwal of all time. His powerful voice and emotive renditions of Sufi poetry have captivated audiences worldwide. His contributions to qawwali music have not only preserved this ancient tradition but also brought it to the global stage, influencing musicians across various genres.

Sabri Brothers The Sabri Brothers, a legendary qawwali group from Pakistan, are known for their dynamic performances and soulful renditions of Sufi poetry. Their qawwalis, such as "Bhar Do Jholi Meri" and "Tajdar-e-Haram," are celebrated for their spiritual fervor and emotional depth.

Abida Parveen Abida Parveen, one of the most iconic female Sufi singers, has made significant contributions to the world of Sufi music. Her powerful and evocative voice has brought the poetry of Sufi saints to life, making her one of the most revered figures in the genre.

Recommended E-Books for Sufi and Sant Poetry

For those looking to delve deeper into the rich traditions of Sufi and Sant poetry, numerous e-books are available online. These digital collections provide a convenient way to explore the profound wisdom and spiritual insights of the Sufi and Bhakti poets.

"The Essential Rumi" by Coleman Barks This renowned translation of Rumi’s poetry by Coleman Barks captures the essence of Rumi’s mystical and spiritual insights. The book includes some of Rumi’s most famous poems, making it an essential read for anyone interested in Sufi literature.

"Songs of Kabir" by Rabindranath Tagore Rabindranath Tagore’s translation of Kabir’s dohas brings the profound wisdom of this Bhakti saint to a global audience. The book offers a selection of Kabir’s most insightful and thought-provoking verses, providing a glimpse into his spiritual teachings.

"The Conference of the Birds" by Attar of Nishapur This classic Persian poem, written by the Sufi poet Attar of Nishapur, is an allegorical journey of the soul towards enlightenment. The book, available in various translations, is a profound exploration of Sufi philosophy and spiritual quest.