বৃহস্পতিবার, অক্টোবর ২৬, ২০১৭

Literature Review- Jalal ad-Din as-Suyuti, The History of the Khalifahs who took the right way, Khalid

Abu Raihan Muhammed Khalid[1]



Literature:

Jalal ad-Din as-Suyuti, The History of the Khalifahs who took the right way, a translation of the chapters on al-Khulafa' ar-Rashidun from Tarikh al-Khulafa' of Jalal ad-Din as-Suyuti, Translated by Abdassamad Clarke, Ta-Ha Publishers Ltd., London, 3rd Revised edition, 1415/1995, ISBN-13: 978 1 84200 097 7 (Paperback) ISBN- 13: 978 1 84200 098 4 (Hardback).

Date of Review: 23.10.2017

Finds:

"Abu’l-Qasim al-Baghawi narrated that Maymun ibn Mihran said:

“Abu Bakr, when a dispute was brought to him, used to look in the Book of Allah. Then if he found there the basis for a judgement between the disputants he would give judgement on that basis. If there was nothing in the Book and he knew a Sunnah on that matter from the Messenger of Allah, may Allah bless and grant him and his family peace, he would give judgement by that. If he could not find the right way he would go out and ask the Muslims, and say, ‘Such and such has come to me, so do you know whether the Messenger of Allah, may Allah bless him and grant him peace, gave any judgement on that?’ Perhaps a group would gather around him, everyone of them mentioning a judgement of the Messenger of Allah, may Allah bless him and grant him peace. Abu Bakr would say, ‘Praise belongs to Allah Who has put among us those who preserve and memorise from our Prophet.’ If he was unable to find a Sunnah about it from the Messenger of Allah, may Allah bless him and grant him peace, he would gather the leaders and the best of the people and seek their counsel. If they would agree on a view he would give judgement by that. cUmar, may Allah be pleased with him, used to do that. If he was unable to find some way in the Qur’an and the Sunnah, he would look to see if Abu Bakr had given a judgement on it. If he found that Abu Bakr had already given judgement on it he would pass judgement on the basis of that judgement. If not, he would call the leaders of the Muslims and if they would agree unanimously on a matter he would give judgement on that basis"[2].



[1] This document was opened on 26.10.2017.
[2] Page 29, Jalal ad-Din as-Suyuti, The History of the Khalifahs who took the right way, a translation of the chapters on al-Khulafa' ar-Rashidun from Tarikh al-Khulafa' of Jalal ad-Din as-Suyuti, Translated by Abdassamad Clarke, Ta-Ha Publishers Ltd., London, 3rd Revised edition, 1415/1995, ISBN-13: 978 1 84200 097 7 (Paperback) ISBN- 13: 978 1 84200 098 4 (Hardback)
এর দ্বারা পোস্ট করা এই সময়ে কোন মন্তব্য নেই:
লেবেলসমূহ: , , , ,

Hazrat Shah Jalal (R) – ‘Shāh Jalāl ad-Dīn al-Mujarrad al-Naqshbandi’ - An Evidence-based Account, Khalid

Hazrat Shah Jalal (R) – ‘Shāh Jalāl ad-Dīn al-Mujarrad al-Naqshbandi’ - An Evidence-based Account[1]
Abu Raihan Muhammed Khalid

In … A.H./… C.E. the traveller Ibn Battuta took a … miles sea and land journey from the Maldives, a very long detour, to meet a Sufi Darvish in the Kamrup region of Bengal, the area now known as Sylhet in Bangladesh. In his travel account, the Rihla, Ibn Battuta gave the following account of his meeting with the Darvish:

“The Vizier then furnished me with provisions, and I sailed for "Bengal, which is an extensive and plentiful country. I never saw a country in which provisions were so cheap. I there saw one of the religious of the west, who told me, that he had bought provisions for himself and his family for a whole year with eight dirhems. The first town I entered here was "Sadkawan[2],* which is large and situated on the sea-shore.

The king of Bengal was at this time Fakhr Oddin: he was an eminent man, kind to strangers and persons of the Sifi persuasion : but I did n& present myself to him, nor did I see him, because he was opposed to the Emperor, .and was then in open rebellion against him. From P8adkiiwiin I travelled for the mountains of Kiimrii, which are at the distance of one month from this place. These are extensive mountains, and they join @e 'mountains of Thibet, where there are musk gazelles. The inhabitants of these mountains are, like the Turks, famous for their attention to 'magic. My object in visiting these mountains was, to meet one of the saints, namely, the Sheikh 'Jald Oddin of ~ebriz. This Sheikh was one of the greatest saints, and one of those singular individuals who had the power of working great and notable miracles. He had also lived to a remarkably great age. He told me, that he had seen "El Mostaasim the Calif in Bagdad : and his companions told me afterwards that he died at the age of one hundred and fifty years; that he fasted through' a space of about forty years, never breaking his fast till he had fasted throughout ten successive days. He had a cow, on the milk of which he usually breakfasted; and his practice was to sit up all night. It was by his means that the people of these mountains became Mohammedans; and on this account it was, that he resided among them. One of his companions told me, that on the day before his death he invited them all to come to him; he then said to them : To-morrow I depart from you, Deo vokte, and my vicegerent with you is'God besides whom there is no other God. When the evening of the following day had arrived, and he had performed the last prostration of the evening prayer, he was taken by God. On the side of the cave in which he had resided was found a grave ready dug, and by it a winding sheet and burial spices. The people then washed and buried him in them, and said their prayers over him. When I was on my jour…”[3].


[1] I started to write this document on Friday the 26th October, 2017.
[2] The special transliteration symbols used by the translator to give effect to the Arabic pronunciations of words of non-English origin are not given here. For one the author is not fully familiar with them at the time of writing this and secondly, because the software used in writing this account, the Microsoft Office Word 2010 does not provide a ready tool for such writing.
[3] THE TRAVELS Of Ibn Battuta; Translated from the Abridged Arabic Manuscripts preserved in The Public Library of Cambridge with Notes, illustrations of the History, Geography, Botany, Antiquities &c. occurring throughout the work by the REV. SAMUEL LEE, B.D. London: Printed For The Oriental Translation Committee, and sold by J. Murray, Albemarle Street; Purbury, Allen, & Co. Leadenhall Street, and Howel & Stewart, Holborn, 1829. Pages 194 to 195.
এর দ্বারা পোস্ট করা এই সময়ে কোন মন্তব্য নেই:
লেবেলসমূহ: , , , , , , ,

রবিবার, অক্টোবর ২২, ২০১৭

Literature Review: Karim, Abdul, Banglar Itihas (Sultani Amal), Jatiy Grontha Prakashan, Dhaka, 4th edition and Jatiy Grontha Prakashan first published, 1999.

Project: Ascertaining an evidence-based account of Shāh Jalāl ad-Dīn al-Mujarrad al-Naqshbandi (Hazrat Shah Jalal) (R) of Sylhet, Bangladesh


Literature Review

15. Literature

Karim, Abdul, Banglar Itihas (Sultani Amal), Jatiy Grontha Prakashan, Dhaka, 4th edition and Jatiy Grontha Prakashan first published, 1999.
Date of review: 22.10.2017.

Finds:

States that stone Inscription 918 A.H./1512 A.D. found in Shah Jalal’s Dargah is dedicated to Shaikh-ul-Mashayekh Mokhdum Shaikh Jalal Mujarrad Bin Mohammad, meaning Shah Jalal. Refers to Shams-ud-Din Ahmad, Inscriptions of Bengal, Volume 4, Page 4[1].

Briefly describes the involvement of Shah Jalal with the conquest of Sylhet by the Sultan, based on ‘J. A. S. B. 1873, Pgae 280-81’ and ‘Dhaka Review, 1913-14, Page 142’. Mentions the meeting between Ibn Battuta and Shah Jalal, based on a French edition of the Travels of Ibn Battuta, Vol 4, P 217 and later pages. States that Ibn Battuta mentioned Shah Jalal as Shaikh Jalal Tabreji, refers to ‘A. Karim: Social History, Page 96-98’ for detailed disciussions on that matter[2].

“Reference:
Shams-ud-Din Ahmad, Inscriptions of Bengal, Volume 4, Page 4
J. A. S. B. 1873, Pgae 280-81.
Dhaka Review, 1913-14, Page 142.
Rihla-e-Ibn Battuta, Paris, France, 1853-59 A.D. French edition of the Travels of Ibn Battuta, Vol 4, P 217 and later pages
A. Karim: Social History, Page 96-98’”[3].

“Bibliography
Amir Kusrau, Afjal-ul-Fawaed, Urdu translation by Syed Rukn-ud-Din, Delhi.
Nasir-ud-Din Haider, Sohail-e-Yamon, Lakhnou 1880 A.D.
Moulovi Obaued-ul-Huq, Tajkirah-e-Awliya-e-Bangal, Feni.
Shams-e-Siraj Afif, Tarikh-e-Firujshahi, Calcutta, 1890 A.D.
Srirajmala (History of the Tripura Kings), Agartala, 1336 Tripura Year.
Sekh Shuvodoya, Sukumar Sen edited, Calcutta, 1927 A.D.
A. C. Choudhury, Srihatter Itihas, Two Volumes, 1317 & 1324 Bangla Son
M. M. Dashgupta, Srihatter Itihas, Sylhet, 1903.
Enamul Huq, Muslim Bangala Sahitya, Dhaka, 1955 A.D.
Enamul Huq, Bonge Sufi Provab, Kolikata, 1935 A.D.
Enamul Huq, Purbo Pakistane Islam, Dhaka, 1948 A.D.
Abdul Karim, Bangala Prachin Puthir Biboron
Enamul Huq and Abdul karim, Arakan Rajshovay Bangala Sahitya, Kolikata, 1935
Ahmad A., History of Shah Jalal and Khadims, Sylhet, A.D. 1914.
Barua, K. L., Early History of kamrupa, Shillong, A. D. 1933.
Basak, R. G., The History of North Eastern India, London A. D. 1934.
Dani, A. H. Shekh Subhodaya (English Translation of) (Manuscript)
Habib, Prof. M., Life and Works of hazrat Amir Khusraw, Aligarh, A.D. 1927
Karim, A., Social History of the Muslims of Bengal, Dhaka, 1959.
Rahim, M. A., Social and Cultural History of Bengal, 2 Volumes, Karachi”[4].


[1] Page 148: Sultan Shas-ud-Din Firuj Shah, Karim, Abdul, Banglar Itihas (Sultani Amal), Jatiy Grontha Prakashan, Dhaka, 4th edition and Jatiy Grontha Prakashan first published, 1999.
[2] Karim, Abdul, Banglar Itihas (Sultani Amal), Jatiy Grontha Prakashan, Dhaka, 4th edition and Jatiy Grontha Prakashan first published, 1999, page 159.
[3] Page 169 to page 171, Karim, Abdul, Banglar Itihas (Sultani Amal), Jatiy Grontha Prakashan, Dhaka, 4th edition and Jatiy Grontha Prakashan first published, 1999.
[4] Pages 467 to Page 476, Karim, Abdul, Banglar Itihas (Sultani Amal), Jatiy Grontha Prakashan, Dhaka, 4th edition and Jatiy Grontha Prakashan first published, 1999.
এর দ্বারা পোস্ট করা এই সময়ে কোন মন্তব্য নেই:
লেবেলসমূহ: , , ,

Ghausi's Persian Gulzar-i-Abrar

Ghausi's Persian Gulzar-i-Abrar
Bismillahir Rahmanir Rahim

Ghausi's Persian Gulzar-i-Abrar is an encyclopaedic compendium of biographies of mystics and learned men of the Indian Sub-continent [citation needed]. The writer Ghausi's full name is 'Muhammad Ghausi ibn Hasan ibn Musa Shattari' [citation needed]. 

The Original text

Gulzar-e-Abrar is originally written in Persian. Aditya Behl and Simon Weightman (2001), who edited ‘Manjhan’s Madhumalati: An Indian Sufi Romance’, indicated in the bibliography of the English translation of that book that the Persian manuscript of Ghausi’s Gulzar-e-Abrar, or perhaps a copy of it, is located at the Asiatic Society of Bengal, Kolkata, India. The entry in the bibliography runs as follow: "Ghausi Shattari, Muhammad, 'Gulzar-i Abrar', Persian MS 259 (Calcutta: Asiatic Society of Bengal)"[1]. It is not revealed through our research so far if this is the original manuscripts, or if it is a copy if other copies exist elsewhere.

Ananda Bhattacharya (2013) provided a reference of a Persian Gulzar-i-Abrar which is an “Asiatic Society Collection No. 259”[2]. The reference is as follow: "Gulzar I Abrar, (in Persian) Asiatic Society Collection.No.259"[3]. No further details are given in this reference. Both of these two references stated above speak of a Persian Gulzar-i-Abrar in the Asiatic Society Collection, and both references state that the item is numbered as Asiatic Society Collection No.  259. This similarity indicates that the Asiatic Society.

“Concise Descriptive Catalogue of the Persian Manuscripts in the Collection of the Asiatic Society of Bengal (1947)[4].

“259.

GULZAR-I-ABRAR, D 262

A rare hagiological compilation dealing with lives of the Sufic Shaykhs of India and especially of Gujrat, who flourished in the seventh, eighth, ninth and tenth centuries AH (XIII-XVIc AD). Although written in an extremely bombastic and inflated style, it is very interesting and valuable because of its exactitude in dates, richness in details, and its abundant information about a great many persons otherwise unknown, but especially for its large number of references to the history of Gujrat and India in general. It sheds much light upon the spiritual life of Muhammadan India outside the Chishti affiliation on which the Indian hagiologists usually concentrate their attention. The author, who calls himself Muhammad GhuthI b Hasan b Musa Shattari, contemplated the composition of this book in 998/1590 but various circumstances compelled him to postpone the beginning till after 1010/1602. In fact the greater part of his book was written between 1020/1611 (cf f 29v) and 1022/1613 (cf ft 172v 182v, 184v etc.). Only once he mentions 1008/1599 as current (f 65). The work is dedicated to Jahangir (f iv). It is divided into five chamans the first dealing with the saints of the VIlc AH the second with those of the VIII, the third — of the IX, the fourth — of the Xc , and the beginning of the XIc AH. The fifth is devoted to the Shaykhs of the Shattari order. In all there are 575 biographical notes (the last one is devoted to the author’s father).

The work is very rare only a short extract from it is mentioned in B 1041. The copy referred to in St No 101 on p 30 is piobably identical with the piesent one Its contents form an
important addition to the lists of biographies found in other lare
works givmi in the catalogues of the India Office and the Bodleian
libraries Therefore it mav be useful to give heie a complete li'^t
of the persons whose biographies aie dealt with In the majority
of them exact dates of death, etc , are found In otheis they maj’’
be leconstiuoted from the references to vaiious historical events
01 then connection with the lives of othei persons (only precise
dates are quoted in the list)”.

Translations

We have so far identified translations of the text of Ghausi’s Gulzar-i-Abrar Urdu, Arabic and English languages.

English Translation

An English translation was done in 2017. Ishrat Husain Ansari[5], Hamid Afaq Qureshi al-Taimi al-Siddiqi[6] translated the text to English which has been published by 'Idarah-i-Adabiyat-i', Delhi, India in 2017. The full reference to this English translation of Gulzar-e-Abrar is: "Ghausi's Persian Gulzar-i-Abrar (Biographies of Mysties and learned men), Ishrat Husain Ansari, Hamid Afaq Qureshi & al-Taimi al-Siddiqi (Trs), ISBN 10: 8190563076 / ISBN 13: 9788190563079, Published by Idarah-i-Adabiyat-i, Delhi, India, 2017"[7]. The on-line library catalogue 'WorldCat' entry for this edition is as follow: “Ghausi's Persian Gulzar-i-abrar: biographies of mystics & learned men, Author: Muḥammad G̲h̲ausī Shat̤t̤ārī; Ishrat Husain Ansari; H A Qureshi, Publisher:   Delhi, India: Idarah-i Adabiyat-i Delli, 2017. Series: IAD religio-philosophy (original) series, no. 52. Edition/Format: Print book: Biography: English”[8].

Book seller dkagencies.com page for this English edition.

Urdu Translations
A few Urdu translations are available of Ghausi’s Gulzaer-i-Abrar. Here we list the Urdu translations that came in a Google.com search of the web:
1.      "Gulzar-e-Abrar (Urdu) Hardcover – 2016 by M. Ghausi Shittari Mandavi (Author), Product details: Hardcover, Language: Urdu, ISBN-10: 9693467469, ISBN-13: 978-9693467468"[9].
2.      "Ghausi Shattari, Gulzar-i-abrar, (Urdu trans.) Muhammad Fazl Ahmad (Agra, 1326 AH)"[10].
  1. Muhammad Ghausi Shattari Mandavi, Gulzar-i abrar, ed. Muhammad Zaki (Patna: Khuda Bakhsh Oriental Public Library, 1994)[11]. A possible variant reference of this edition is “Muhammad Ghausi Shattari, Gulzar-i Abrar, ed. Muhammad Zaki, Patna”[12]. 

Time of Ghausi's Persian Gulzar-i-Abrar
Ghausi's Persian Gulzar-i-Abrar was written in 1014 AH /1605 CE (Maktabah Mujaddidiyah), or 'sometime between 1611 and 1613' (Hasan, 2014).
Ghausi's Persian Gulzar-i-Abrar (1613 AD)



Biographies of mystics & learned men, written in 1613 AD. Muhammad Ghausi ibn Hasan ibn Musa Shattari (d. AD 1617)

‘Chishti and Shattari Saints of Malwa: Relations with the State Syed Bashir Hasan, Department of History, Aligarh Muslim University Aligarh, Aligarh, U.P., India’[1].



"Another important Shattari sufi in Malwa was Muhammad Ghausi Shattari (b.1554) of Mandu. He had friendly relations with almost all sufis of his time in suba Malwa and other contemporary sufis elsewhere which provided him vast material for his Gulzar-i Abrar.31 He completed this work sometime between 1611 and 1613. Ghausi has dedicated his book to emperor Jahangir both in the preface 32 and at the end.33 While dedicating his work to the emperor, Ghausi praises Jahangir which indicates that Ghausi saw him as a patron in compiling his work. Ghausi maintained good relations with the government officers.34"

"A biographical book of Sufi saints of India, written in the 11th century Hijri. A great source of insight into the Sufi lives of that time. It was written in 1014 AH (1605 CE). By: Muhammad Ghosi Shattari Mandavi, Translated in Urdu by Fazal Ahmad Jeevri, Published by Daar un-Nafa'is, 2006
Pages 667"[6].

"One of the most Important things about the Akhbar-ul-Asfiya is that it ignores legends and the tales of superhuman power attributed to the saints so vividly described by later biographers of sufis. It serves as a link between the Akhbar-ul-Akhyar of Shaikh Abdul Haq Muhaddis Dehlavi and the Ghlzar-i- Abrar of Ghausi Shattari.

This work was written after the Akhbar-ul-Akhyar which was completed in 999 A.H./1591 A.D. which is also a biographical dictionary of the sufis covering almost the same period. Our author refers to Sahikh Abdul Haq but does not seem to acknowledge his debt to his work. But the accounts of more than 127 saints contained in the Akhbarul-Asfiya are practically identical with in the Akhbar-ul-Akhyar.

The Gulzar-i- Abrar contains biographical accounts of about 612 saints covering almost the same period as by Shaikh Abdul Haq Muhaddis Dehlavi and Abdus Samad. The account of a number of saints in all the three works are very similar, perhaps all the three works draw from the same sources. But the Gulzar-i-Abrar is a more comprehensive work and all these three supplement each other."

The present thesis entitled "A Critical Edition of Akhbar-ul-Asfiya with Introduction and Notes" has been divided into three chapters: v”[7].

"A standard hagiography of the Mughal period with considerable material on the Shattaris is Muhammad Ghawthi Mandawi, Adhkar-i abrar, Urdu tarjuma-i gulzar-i abrar, trans. Fadl Ahmad Jewari (Agra: Matba`-i Mufid-i `Amm, 1326/1908; reprint ed., Lahore: Islamic Book Foundation, 1395/1975); the original Persian text has never been printed, and I cite to it according to the Urdu translation except for a few sections for which I had access to manuscripts"[8].


[5] Syed Bashir Hasan, Department of History, Aligarh Muslim University Aligarh, Aligarh, U.P., India, Chishti and Shattari Saints of Malwa: Relations with the State, Journal of Business Management & Social Sciences Research (JBM&SSR) ISSN No: 2319-5614 Volume 3, No.3, March 2014. http://borjournals.com/a/index.php/jbmssr/article/view/325, accessed on 21.10.2017.  
[8] Carl W. Ernst, PERSECUTION AND CIRCUMSPECTION IN SHATTARI SUFISM, In Islamic Mysticism Contested: Thirteen Centuries of Debate and Conflict, ed. Fred De Jong and Berndt Radtke. Islamic History and Civilization. Leiden: E. J. Brill, 1999.

The Author:

Muhammad Ghausi Shattari (b. 1554)

“Shaikh Hasan ibn Musa of Ahmadabad was the father of Muhammad Ghausi Shattari of Mandu, the author of Gulzar-i Abrar. He was a hafiz and a scholar of fiqah and hadis. After a Mughal attack on Gujarat in 1553, Shaikh Hasan ibn Musa migrated to Malwa with Humayun’s party and settled at Lonhera, three kos away from Mandu. Shaikh Hasan ibn Musa died in 1565. 30

Another important Shattari sufi in Malwa was Muhammad Ghausi Shattari (b . 1 5 5 4 ) of Mandu. He had friendly relations with almost all sufis of his time in suba Malwa and other contemporary sufis elsewhere which provided him vast material for his Gulzar-i Abrar 2 ' He completed this work sometime between 1611 and 1613. Ghausi has dedicated his book to emperor Jahangir both in the preface 32 and at the end. 33 While dedicating his work to the emperor, Ghausi praises Jahangir which indicates that Ghausi saw him as a patron in compiling his work.

Ghausi maintained good relations with the government officers. 34”[13].

[1] Select Bibliography, Madhumalati: An Indian Sufi Romance, Manjhan,            Aditya Behl, Simon Weightman (Editors), OUP Oxford, 2001, ISBN 0191606251, 9780191606250, page liv. ‘Madhumalati: An Indian Sufi Romance’s writer Manjhan’s full name is ‘Mir Sayyid Manjhan Shattari Rajgiri’. He was a Sufi of the Shattari Order. The Madhumaloti (Jasminum Grandiforum, ‘Night Flowering Jasmine’ is a mystical Indian romance composed in A.D. 1545.
[2] Bhattacharya, Ananda, Madariya Silsila in Indian Perspective, Islam and Muslim Societies, A Social Science Journal, Vol. 6, No. 1- 2013, pages 28-75, accessed on line at:  http://www.muslimsocieties.org/Vol_6_No_1_Madariya_Silsila_in_Indian_Perspective.html#, on 23.10.2017.
[3] Bhattacharya, Ananda (2013), ibid.
[4] Concise Descriptive Catalogue of the Persian Manuscripts in the Collection of the Asiatic Society of Bengal (1947), https://archive.org/details/in.ernet.dli.2015.62108, accessed on 23.10.2017.
[9] https://www.amazon.com/Gulzar-Abrar-Ghausi-Shittari-Mandavi/dp/9693467469, accessed last on 23.10.2017. Amazon did not display the name of the publisher on the day we inspected the item.
[11] Anjum, Tanvir, Vernacularization of Islam and Sufism in South Asia: A Study of the Production of Sufi Literature in Local Languages, Journal of the Research Society of Pakistan, Vol. 54, No. 1, January-June, 2017, accessed at http://pu.edu.pk/images/journal/history/PDF-FILES/14_54_1_17.pdf, on 23.10.2017.
[12] Syed Bashir Hasan, Department of History, Aligarh Muslim University Aligarh, Aligarh, U.P., India, Chishti and Shattari Saints of Malwa: Relations with the State, Journal of Business Management & Social Sciences Research (JBM&SSR) ISSN No: 2319-5614 Volume 3, No.3, March 2014. http://borjournals.com/a/index.php/jbmssr/article/view/325, accessed on 21.10.2017.  
[13] Syed Bashir Hasan, Chishti and Shattari Saints of Malwa: Relations with the State, Journal of Business Management & Social Sciences Research (JBM&SSR) ISSN No: 2319-5614 , Volume 3, No. 3, March 2014, Accessed on 23.10.2017 through Archive.org, at: https://archive.org/stream/BahaAlDinShattari/Baha%27%20al-Din%20Shattari_djvu.txt
[18] Syed Bashir Hasan, Department of History, Aligarh Muslim University Aligarh, Aligarh, U.P., India, Chishti and Shattari Saints of Malwa: Relations with the State, Journal of Business Management & Social Sciences Research (JBM&SSR) ISSN No: 2319-5614 Volume 3, No.3, March 2014. http://borjournals.com/a/index.php/jbmssr/article/view/325, accessed on 21.10.2017. 
[21] Carl W. Ernst, PERSECUTION AND CIRCUMSPECTION IN SHATTARI SUFISM, In Islamic Mysticism Contested: Thirteen Centuries of Debate and Conflict, ed. Fred De Jong and Berndt Radtke. Islamic History and Civilization. Leiden: E. J. Brill, 1999.
এর দ্বারা পোস্ট করা এই সময়ে কোন মন্তব্য নেই:
লেবেলসমূহ: , , , , , ,

বুধবার, অক্টোবর ১১, ২০১৭

The building blocks of the account of Hazrat Shah Jalal (R)

Bismillahir Rahmanir Rahim

In our research so far to build an evidenced-based account of Hazrat Shah Jalal Mujarrad (R), the 14th century Sufi saint of Sylhet, Bangladesh, we have identified the building blocks of the Saint's history. It is mentionable that the often available account of the saint contains contradictory facts and factual dead ends, where the facts can not be verified.

These building blocks are the characters that the saint came in contact with, the places that became important in the saint's account, the time the saint lived and worked in and the texts containing first hand experiences of the saint and other primary texts that gave an account of the saint.

We have identified the following heads of building blocks in the saint's history:
  1. Characters;
  2. Places;
  3. Time;
  4. Primary Texts.
The building blocks under the above heads are stated below. Please note that the list shall evolve as new building blocks are discovered as the research progresses.
1. Characters:
  1. The king of Bengal Fakhr Oddīn, or Fakhr al-Din;
  2. "Sikandar Khan Ghazi"
  3. El Mostaasim the Calif in Bagdad;
  4. Borhān Oddīn of Sāgirj;
  5. Hindu king named Gaur Govinda ruled the Sylhet area; Gaur Govinda (also spelled Gor Govind or Gour Gobinda or Gur Govind) Raja Gaur Govinda
  6. Sultan shamsuddin firuz shah;
  7. Sultan shamsuddin firuz shah’s nephew Sikandar Khan Ghazi, or Sikandar Shah Ghazi
  8. Sultan shamsuddin firuz shah’s sipahxalar (armed forces chief) Nasiruddin;
  9. ibn batuta visited Bengal when Sultan fakhruddin mubarak shah was ruling at Sonargaon (1338-1349 AD).
  10. Shaikh Jalaluddin Tabrizi (R);
  11. Persian inscription of 918 AH/1512 AD issued in the reign of Sultan Alauddin husain shah (1494-1519 AD).
  12. Shaikh Jalal Mujarrad ibn Muhammad (Formal name of Hazrat Shah Jalal (R));
  13. Shaikh-ul-Mashaikh Makhdum Shaikh Jalal Mujarrad bin Muhammad (another Formal name of Hazrat Shah Jalal (R))
  14. Shaikh Nurul Huda Abul Karamat;
  15. Sultan Syed Ahmed Yesvi, Pir of Shaikh Jalal Mujarrad; spiritual disciple of Saiyid Ahmad Yasawi , one of the founders of the Central Asian Sufi tradition;
  16. Hazrat Shah Jalal (R)'s father, Muhammad, a sufi of Yamen;
  17. Hazrat Shah Jalal (R)'s maternal uncle Sayyid Ahamd Kabir Suhrawardy, a great saint; or maternal uncle Syed Ahmed Kabir in Mecca; maternal uncle Syed Ahmed Kabir in Mecca.
  18. Hazrat Shah Jalal (R) met Shakh Nizamuddin Auliya at Delhi;
  19. Shaikh 'Ali (d. 1562), a descendant of one of Shah Jalal's companions;
  20. he became a spiritual disciple of Saiyid Ahmad Yasawi, one of the founders of the Central Asian Sufi tradition;
  21. Hazrat Shah Jalal (R)'s mother, Syeda Hasina Fatimah, was descendants of Hashemite dynasty of Quraysh of Mecca
  22. Hazrat Shah Jalal (R)'s father, Mahmoud bin Mohammed bin Ibrahim; was descendants of Hashemite dynasty of Quraysh of Mecca. was a contemporary of the Persian poet and Sufi mystic, Jalal ad-Din Muhammad Rumi
  23. Amir Khusrau (Ab'ul Hasan Yamīn ud-Dīn Khusrau (1253 – 1325)
  24. Jalal al-Din al-Tabrizi
  25. Burhan al-Din in China; Sheikh Borhān Oddīn of Sāgirj
  26. Fakhr al-Din, whose capital was at Sonargaon
  27. Muhammad Tughluq
2. Places:
  1. Hadramaut, Yemen, the place where the saint is said to be born;
  2. Srihatta or Jalalabad, the modern day Sylhet in Bangladesh where the saint spent the second half of his life and where the saint's shrine is located.
3. Time:
  1. 1271 CE (?): the year the Saint was born;
  2. c. 1300 (?): the saint journeyed eastward and reached India.
  3. Unknown Year: the saint meets Hazrat Nizam al-Din Awliya (R) in Delhi.
  4. 703 AH/1303 CE: the saint arrived Sylhet and along with the army of the Shamsuddin Firuz Shah, the ruler of Bengal, defeated Raja Gour Govinda of Sri Hatta (Sylhet) to end injustices by the king towards the Muslims in his kingdom.
  5. 1345 CE: the year traveller Ibn Batuta visited the saint at his Khankah in Sylhet.
  6. 1347 CE (?): the year the saint died.
4. Primary texts:

1. Battuta, IBN, Rihla, A Gift to the Observers Concerning the Curiosities of the Cities and the Marvels Encountered in Travels, (c.1377 CE);

2. Khusrau, Amir, Afżal al-fawāʾed (719/1319); 
variants: 'Afzal-ul-Fawa'id'; Afdalul Hawaade; ‘Afzal al-fawa’id’;

3. Sher, Shaikh Ali, Sharh-i-Nuzhat-ul-Arwah (Year).

4. Shattari, Muhammad Ghausi ibn Hasan ibn Musa, (d. CE 1617), Gulzar-i-Abrar (1613 CE)
biographies of mystics & learned men. 
Variants: Muhammad Ghausi Shattari of Mandu.

5. Haidar, Maulvi Muhammad Nasir al-Din, Suhail-i Yaman, or Tārīkh-i Jalālī (A.H. 1277/ CE 1860–61), a biography of Shah Jalal (R) in Persian.
Variants: Suhail e Yaman , Nasiruddin Haidar.

6. Khadim, Muhiuddim, Risalat written (1711 AD).

7. Unknown, Rauzat-us-Salatin (1721 AD).
এর দ্বারা পোস্ট করা এই সময়ে কোন মন্তব্য নেই:
লেবেলসমূহ: , , , , , , ,
এতে সদস্যতা: মন্তব্যসমূহ (Atom)