Masnoon Wazaif Collection: March 2020

Khawja ghulam farid

1. A short introduction and Biography.
. *He was a great 19th century sufi poet of Sub- Continuent. *He was born in 1261 A.H. (26, November, 1845AD) at Kot Mithan, Chacharan Sharif. *His real name was Khursheed Alam. *He was true lover of GOD&MUHAMMAD.
He was a great scholar of Islam,he memorized Holy Quran in the age of 8. *He learnt Quran, Hadees, Tafseer, Logic, Fiqh, Geography, Music, Astrology. He also learnt Arabic, Urdu, Hindi, Persian and Marwari language.
* In 1876 A.D Khwaja Ghulam Farid (R.A) went for Hajj. During his Hajj, he wrote Kafian (his particular form of poetry).
Literary Works *He was a great sufi poet and He knew Arabic, Persian, Urdu, Sindhi, Panjabi, Braj Bhasha. *He was a great sufi poet of Sariki, Punjabi and Persian. *He also wrote some poems in Sindhi,Urdu and Braj Bahsha.
*His poetry was in special term known as Kafi. (Kafi is a classical farm of sufi poetry ,mostly in punjabi and sindhi languages and orginating from the Punjab and Sindh reigons of the South Asia)
Poetry Collections&Books He wrote several books which are;- 1:Dewan-e-Farid (Saraiki poetry in 1882) 2:Dewan-e-Farid (Urdu Poetry in 1884) 3:Manaqabe Mehboobia (Persian prose) 4:Fawaid-e-Fridia (Persian prose) 5:Bhaag Suhaag (Book)
Khawaja Ghulam Farid As a Preacher; Khawaja Ghulam Farid rendered numerous services for spreading Islam and left behind disciples in Lacs. His most notable disciples are noted below:- 1. Nawab Qaisar Khan Magassi of Balochistan and his subjects 2.
Nawab Sadiq Khan 4th of Bahawalpur State and his subjects. 3. Mirza Ahmad Akhtar, the grand son of Bahadur Shah Zafar. 4.Most of followers of Khawja Ghulam Farid liked to call them “Faridi” and the 20th century saw development of an entire branch of literary studies into the life and work of Khwaja Ghulam Farid, named “Faridiyat”.
Political View of Khawja Ghulam Farid 1:Nawab of Bahawalpur Nawab Sadiq Khan was the follower of Khawja Ghulam Farid he always counsults with Khawja Sahib in any problem or issue. 2:He raised voice against English Govt. Before The Quaid and Iqbal. This is the example for above statement.
Govt. Do a little for the long live of Khawaja Ghulam Farid Today, many religious and educational institutions in Pakistan and India are named after him e.g; •Govt Khawaja Farid College in Rahim Yar Khan, Pakistan •Khawaja Farid University of Engineering and Technology RYK. •Govt. Khawja Farid High School In Kot Mithan. •Khawja Farid Park In Kot Mithan. •Govt. Social Security Hospital Multan
•Govt. made a award on the name of Khawaja Ghulam Farid, which is awarded by the govt. of Pakistan in literature .It’s recipients are Ismaile Ahmdani, Noshi Gilani and others. •In 2001, on Khwaja Ghulam Farid's birth centenary, Pakistan Post issued a memorial stamp of five rupees.
Some beautiful Kafi’s of Khawja Ghulam Farid for for your taste:
Taken from Deewan e Farid in Urdu
Sub-Continent Most Famous Singers Sing The Kalam of Khawja Ghulam Farid. •Abida Parveen •Attaullah Easa Khaelve •Mansoor Malngi •Pathane Khan • Zahida Parveen •Arieb Azhar •Ali Sheety •Mehdi Hassan and lot of others singers.
Here is some audio Kalams Of Khawja Ghulam Farid
There is a Khawaja Farid Museum and Library in Kot Mithan and I got few Pics Relating to Khawaja Ghulam Farid from K.F Museum Kot Mithan. There are two ironic combs and a Subbi Used By Khawja Ghulam Farid in his times.
A part of their old type of Wasket. The Cover of Holy Quran used by Khawja Ghulam Farid.
The Hats and Turbans of Khawja Ghulam Farid. Faridi Romaal
That hair which u let to cut when you were going to Hajj in 1296 Hijri.These were cut in Chachran Sharif.
Death and Shrine • Khwaja Ghulam Farid (R.A) died on 6th Rabi ul Sani 1319 Hijri (24th July 1901 A.D). He got an age of 54 years. Khwaja Sahib is burried in Mithan Kot where a great shrine is built.
•Every year a Great Urs and Mela is arranged on the shrine of Khawja Ghulam Farid.Lacs of people come from different parts of sub-continuent to attend the urs. •Urs is held every year on 5,6 and 7th Rabi Ul Saani(Islamic Months) Here are some pictures of Shrine.
The End Asad Khan Roll No. 46 Thanks Class

Khawaja Ghulam Farid Koreja (Punjabi: خواجہ غُلام فرید کُوریجہ) or Khawaja Farid (1845–1901) was a 19th-century Punjabi Sufi poet of the Indian subcontinent.^[2] He was a scholar and writer who knew several different languages. He belonged to the Chishti–Nizami Sufi order. He was known for his work which helped popularize the Punjabi language.

Khawaja Fareed University of Engineering and Information Technology was named after him.

Early life

His mother died when he was four years old and he was orphaned around the age of twelve when his father, Khawaja Khuda Bakhsh, died. He was then brought up by his elder brother, Khawaja Fakhr-ud-Din aka Khawaja Fakhr Jehan Sain, and grew up to become a scholar and writer. He mastered Punjabi, Arabic, Persian, Urdu, Sindhi, and Braj Bhasha, and also wrote kafi poems in the Punjabi, Urdu, Sindhi, Persian, and Braj Bhasha languages.

Nawab Sadeq Mohammad Khan V of Bahawalpur took Khawaja Ghulam Farid Koreja to his palace at Ahmadpur Sharqia for his religious education by a scholar, when he was 8 years old. His elder brother Khawaja Fakhr-ud-Din Koreja who had brought him up after his parents' deaths, also died when Khawaja Ghulam Farid Koreja was 28 years old. Khawaja Ghulam Farid then left the Cholistan Desert (also known as Rohi) and lived there for 18 years.

Khawaja Ghulam Farid Koreja performed Hajj, Islamic pilgrimage to Mecca, in 1876.

Works

His most significant works include:

Deewan-e-Farid (poem collection in Multani Punjabi, 1882; in Urdu, 1884); Khwaja Farid composed as many as 272 poems of high literary merit.^[3]
Manaqabe Mehboobia (in Persian prose)
Fawaid Faridia (in Persian prose)

In his poetry, he frequently uses the symbolism of a desert. Talking about how beautiful the desert is and how it attracted him to stay there for 18 years and how he believed that made him feel close to Muhammad. Sometimes he touched the topic of political affairs, opposing the British rule in Bahawalpur state writing a letter to the Nawab of Bahawalpur and also mentioning it in some of his poetry.

Awards and Recognition

The 20th century saw the development of an entire branch of literary studies on the life and work of Khwaja Ghulam Farid Koreja, called faridiyat.
Today, many religious and educational institutions in Pakistan and India are named after him (e.g., Government Khawaja Farid College in Rahimyar Khan, Pakistan) as are streets and town living quarters.
A literary award named after him, Khwaja Ghulam Farid Award is awarded yearly by the Pakistan Academy of Letters in literature, its recipients including Ismail Ahmedani (in 2013) and Irshad Taunsvi (in 2007) among others.^[4]^[5]
In 2001, on Khwaja Ghulam Farid's 100th death anniversary (urs), Pakistan Post issued a memorial stamp to honor him in its 'Poets of Pakistan' series^[1]
The public school built by Nawab Sadeq Mohammad Khan V in Bahawalpur has a house named after Khwaja Ghulam Farid, called Farid House
Also one of the gates surrounding the inner city of Bahawalpur was named “Bab-e-Farid” also known as “Farid Gate” after Khawaja Ghulam Farid
The Khawaja Fareed University of Engineering and Information Technology (KFUEIT)

Hazrat Madhu Lal Hussain R.A

Biography

Shah Husayan (1538-1599) is commonly known as Madhu Lal Hussain, the story being that he adopted his Hindu friend Madhu Lal's name to immortalise their friendship. He was around during the time of the Mughal emperors Akbar and Jehangir. Though of a poor family, Hussain was highly educated.

His poetry is full of symbolism. Some of his most famous kafis feature the Charkha, as in those days foreign merchants used to sell cotton to Lahore, which the poor later weaved into cloth.

Hadrat Shah Lal Husayn of Lahore, a disciple of Bahlul Shah Daryai. His mother was a Rajput woman of the Dhadha tribe, and his paternal ancestors were known as Kalsarai. Thus Lal Husayn's own name was originally Dhadha Husayn Kalsarai.

The first of his ancestors to accept Islam was a man named, Kalsarai who became a Muslim during the reign of Firoz Shah Tughlag, and was appointed by him to be Shaykhul-Islam. The family name, Kalsarai, dates from that time.

Lal Husayn showed, even as a child, a marked preference for clothes of saffron and red colour, hence the epithet Lal added to his name. Very early in life it became clear that he possessed a religious disposition, and while still only ten years' old he was initiated into the Qadiri Order by Bahlul Shah Daryai.

For twenty-six years he strictly followed the rites and practices of Islam, and led a life of real austerity. But on reaching the age of thirty-six, it is said that while studying a commentary on the Quran under a certain Shaykh Sa 'du'llah in Lahore, he came one day to the verse; "The life of this world is nothing but a game and sport." (vi. 32).

He asked his master to explain this to him, but when the usual meaning was given he refused to accept it, saying that the words must taken literally, and that henceforth he himself would pass his life in sport and dancing. This incident proves to be a turning point in his career and from that time he sought to express in life the extraordinary views he held.

In consequence he abruptly left the madras and went about shouting and dancing in public. He never returned to his student life and religious practices. One of his first acts on leaving his studies was to throw his book. Maddrik, a commentary on the Quran, into a well. His fellow-students, grieved at the loss of so valuable a work began to chide him, whereupon he turned and addressed the well as follows: ""O water, return my book, for my friends are anxious to have it;" on saying this he drew it out unsoiled.

He now gave himself up to the life of a libertine and spent so much of his time in drinking, dancing and music that he became, in the language of the Sufi malamati, blameworthy. It is said that his pir Bahlul Shah Daryai. hearing of the change in his disciple came to see him and, strange to relate, in spite of the freedom from restraint which he himself witnessed in Husayn's manner of life he expressed himself satisfisfied with the hidden sanctity of his disciple, and thereupon confirmed him in his position as his vicegerent in` Lahore.

Hassu Teli, famous as the saint of oilmen, was a contemporary of Lal Husayn. He kept a shop at Chawk Jhhanda near the Mori gate. At first he used to sell corn but later at the direction of his Pir, Shah Jamal ((whose tomb is in Ichhra) he started selling oil.

Lal Husayn, who was in the habit of visiting the tomb of Data Ganj Bakhsh, would stop on his way at the shop and spend some time in dancing and shouting. One day Hassu Teli teasing him said, O, Husayn, why this dancing and shouting? You have no cause for such ecstasy, for I have never seen you in the court of the Prophet." But on the following day, when Muhamad held his court in the spirit world,

with all the prophets and saints in attendance including Hassu Tell as one of the representatives of the living saints on earth, a child appeared who first went to the lap of the Prophet, and was then passed from one to the other, finally coming to Hassu Teli. While playing on the latter's knee he plucked out some hairs from his beard.

When next Husayn stopped at the oilman's shop Hassu repeated his taunt that the man was not worthy of being admitted into the Prophet's court. For reply Lal Uusayn quietly produced the hairs which he had plucked from Hussu's beard! The oilman was at first thrown into great consternation, but recovering his equilibrium retorted after a moment's silence: "So it was you, was it ? Ah well, it was as a child that you got the better of me!"

Lal Husayn's name is popularly associated with that of another person called Madhu, and in fact, the two are so constantly thought of together that the saint commonly goes by the name of Madhu Lal Husayn as though the master and this disciple of his were one person. Madhu was a young Hindu boy, a Brahmin by caste, to whom Lal Husayn was, one day,

irresistibly attracted as he saw him pass by. So strong indeed was the fascination he felt for the boy, that he would rise in the middle of the night and, going to his house, would walk round it. In time Madhu himself felt the attraction of Lal Husayn and,

coming under the spell of his fervent love, began to frequent his house, and even joined him in drinking wine. Such intimate connection between a Hindu boy and a Muslim faqir of questionable character very soon become the talk of the place. Madhu's parents feeling it to be a disgrace to their family tried their utmost to dissuade the boy from going to Lal Husayn, but in vain.

So far Madhu, though the bosom friend of Lal Husayn, had not yet renounced Hinduism. It was, we a told, a miracle wrought by LAl Husayn that finally led him and his parents to the conviction of the truth of Islam. The story goes that once when Madhu's parents were going to Hardwar to perform the bathing ceremony they desired to take their son with them.

Lal Husayn however, would not let him go, though he promised to send him later. When the parents had reached Hardwar Lal Husayn made Madhu shut his eyes and then, after striking his feet upon the ground, to open them again ,

Madhu did as he was told and was greatly astonished on looking round to find himself in Hardwar! His surprise was shared by his parents, who marveled at his arrival from such a distance within so short a space of time. Impressed by this miracle, Madhu and his parents on their return to Lahore accepted Islam at the hands of Lal Husayn.

The latter died in 1599 A. D. at the age of 63 and Madhu who survived him for forty-eight years was buried in a tomb next to that of his pir, in Baghanpura, in Lahore. The shrine containing their tombs continues even to this day to attract dense crowds of people of classes. The urs used formerly to be celebrated on 22nd Jamdi 'th-thani, i. e.

the anniversary of Lal Husayn's death; but later, in order to avoid any inconvenience through the date for the celebration falling in the heat of summer, it was agreed to make the festival coincide with the advent of spring so now the 14th Baisakh and the last Sunday in March are the recognized dates for its celebration.

Lal Husayn had sixteen Khalifas, four of them were called Khaki, four Gharib, four Diwan, and four Bilawal. After his death four of them, viz. Khaki Shdh, Shdh Gharib, Diwan Madhu, and Shah Bilawal took up their abode at his shrine, and were eventually buried within its precincts.