India has been assimilating the enigma of Sufism and its charm into her composite culture for centuries, and hence we have entire sub continent dotted with Sufi shrines promoting peace, tranquil, harmony and socio-cultural exchanges.

Nobody would ever find any difference among devotees at the Sufi shrines. What all could be found here is just faith, as pure as the morning mist. A faith to which belongs every visitor who steps here, a faith that is deeper than the oceans, dedicated, enchanting, ageless, timeless, palpable, gentle, submissive, and enduringly true.

Discriminations and differences of caste, creed, colour and religion crumble to dust in the courtyards of Sufi saints. Seekers embark on thousands of journeys from here to unknown distances, unknown to places unheard of, adding to the glory and legend of these courtyards where all are equal and all are same, what connects them all is the love for divinity and the charisma of the saints.

Amidst the woods of yet another North Indian district of Bulandshahr in the state of Uttar Pradesh, rests a Qadri Saint, who is revered by the locales as the spiritual heir of Sheikh Abdul Qadir Jilani (r.a.) (1077–1166) the founder of Qadiriyyah school of Sufism.

Not very far away from the suburbs of Aligarh, situated on the left bank of Kali Nadi or the Black River, lies Banneyr Shareef, a Sufi shrine in Bulandshahr district near the erstwhile prominent princely estate of Chattari. A thirty minute drive from the heart of Aligarh lands you straight into the heart of a Qadri Zawiya or the courtyard of Qadriyyah school of Sufism.

The abode of Hazrat Bahauddin Badrul Hind (r.a.), arrived in India during the last decade of 17th century, from Baghdad, the capital city of Iraq. He was the disciple of Hazrat Mustafa Baghdadi and migrated to India to spread teachings and messages of Qadriyyah school of thought of Sufism, the principal mystical approach of Islam.

The first Qadri saint in the Indian sub continent was Sultan Bahoo (r.a.)(1630-1691) who was once stationed in Delhi. A spiritual master of Qadriyyah tradition, he contributed greatly to the advancement of spiritual literature available in those times and made Sufism flourish in India.

After Hazrat Sultan Bahoo, Hazrat Bahauddin Badrul Hind has the honour of being the second Saint of Qadriyyah school of thought in India, his shrine at Banneyr Shareef is known as a spiritual asylum among the masses, the experiences here might send chills to many.

People who are believed to be possessed by djinns, spirits and ghosts are brought here for spiritual treatments, and such patients usually outnumber those who come here for seeking solace, the shrine was unnoticed for long until 1902, when the present structure of it was built by the followers of the Saint.

People who are believed to be under the supernatural influences swarm around the shrine on every Thursday for the Haziri, which is considered their summoning from the Saint himself. Those disappointed by the general medical practices for their ailments come here for superior healing in hope of cure and to no surprise of theirs and others as well, most of them have been cured, attributing the healing to the fame of shrine and the spiritual powers of Hazrat Bahauddin Badrul Hind (r.a.). Often the healing is believed to be a gift from the Saint but sometimes it’s mere the effect of an alluring pilgrimage to this place, that healing begins spontaneously.

Popular belief is that Hazrat Badrul Hind died four times during his lifespan of 750 years, each time, he was buried in a different site and in a different city. Once buried, he was mysteriously spotted at a different place and therefore it is believed that he has four burial sites spread from Sindh to Deccan.

It is thus believed that the last time he was buried at Banneyr Shareef near Chhatari. Although there are no official records of the lifetime of this great Sufi saint, his legend continues to exist through the spiritual descendants of him, who inherited this place through a chain of spiritual masters, yet there are some writings in Urdu like Hayat-e-Wali and Hayat-e-Qudsi which have him mentioned.

Those who have spiritual yearnings, regardless of being strong or subtle, if the dedication to seek solace is true, this is place could be a delight. Banneyr Shareef is the metropolis of ensnaring sacredness, a visit to the shrine is worth all calm one can think of, so as to touch divinity and experience transcendence.

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The tomb of Hazrat Shah Jamal adorns the skyline on Khair road; the adjacent localities received their name Shah Jamal from the Sufi saint unarguably, another very densely populated Muslim neighbourhood, Jamalpur has come up in the civil lines area, owing its name to Hazrat Shah Jamal.

Sufi shrines quintessentially create a cosmos around a saintly person in which solace seekers exist much like the revolving planets, which orbit around the sun, rarely crossing paths with each other. Then there are convergence and divergence over spiritual matters which are seemingly political, inclination and deviation which are largely philosophical.

But what surmounts these misnomers is the glory and sacredness attached to these citadels of veiled and unveiled charisma of Sufi saints. These shrines constitute a very significant part of the usual lives of orthodox Muslims, significantly influenced by tasawwuf or in other words, Sufism.  At present, when being Jamalpuri is more of an abuse than demonym in Aligarh, the name Shah Jamal means nothing more than a Muslim ghetto, while Jamalpur remains a frugal suburb of it, there is a need to look back and beyond.

On the west end of the city of Aligarh, lies a grove of graves, the central tomb houses the grave of a Sufi mendicant, Hazrat Shah Jamal Shamsul Arifeen (R.A.). Hazrat Shah Jamal was a Sufi saint of Chishti tradition, popularly known as Shamsul Arifeen meaning ‘the sun of piety’, because of this title he has been regarded the light of this town.

Spiritually inclined people of the city visit the shrine in the morning hours for reciting fateha for the saint, by doing so they seek blessings of the saint before they set off to face the world. Thursdays and Fridays are two important days when solace seekers throng the shrine making wishes and paying homage to the saint.

Hazrat Shah Jamal is among the first Sufis who settled at Aligarh, so he could be well credited as the fountainhead of Chishti tradition in this region of the country. He is also mentioned by Ibne Batuta in his book Travels of Ibne Batuta (Rihla), which holds him in high reverence in Aligarh and the areas nearby.

The tomb of Hazrat Shah Jamal adorns the skyline on Khair road; the adjacent localities received their name Shah Jamal from the Sufi saint unarguably, another very densely populated Muslim neighbourhood, Jamalpur has come up in the civil lines area, owing its name to Hazrat Shah Jamal.

The elevation of tomb puts before an amalgamation of ancient and modern building styles, going by the arches and engravings. It is built with red sandstone and is identifiable with the popular patterns of sultanate period having beautiful engravings in Arabic, most prominent of them being the sacred name of lord, ‘Allah’, engraved on all its arches. Besides the central tomb there are graves which tell a different story, upon a closer look, the scenery brings back to life the times which would have been.

The trail of these graves hints towards some ballistic aggression involving Muslims which could have probably taken place much before they began to settle down in the town. The sheikh community in Aligarh traces its lineage to Hazrat Shah Jamal, supporting their claim with a conviction that Hazrat Shah Jamal was a Tatar dervish who had Turco-Mongol origins.

He migrated to Aligarh and made this place his abode before the invasion of India by the Ghurids or Ghoris during the mid 12^th century. Although the reign of Ghoris was not long-lived, yet their slaves became the rulers of Indian sub-continent. Feeble and at the verge of collapse, Ghoris states managed to remain in power until the arrival of the Timurids, the conquests of Mohammed Ghori are believed to have laid the foundations of Muslim rule in India. Qutbu l-Din Aibak, a former slave or Mamluk of Ghori, became the first Sultan of Delhi, marking the beginning of the Delhi Sultanate.

Legend has it that Hazrat had predicted the invasion much before it actually happened, further referring this story to the mention of two disciples of the saint, who lost their lives in the battles that followed the invasion. Often attributed to the testimonies of two of his disciples whose graves are located in the Balai Qila area also known as Upper Fort, the miracles of Hazrat Shah Jamal have lived beyond life and times. One of those disciples was buried in the Mamu Bhanja locality of Aligarh town whilst the tomb of the other disciple overlooks the city, situated near the railway station, popularly known as Amba Aulia.

During the Ghori invasion, several other disciples died and their graves are spread all across the city, adding glory to the courtyards of Sufism. Most of these graves ushered as noted shrines as the times changed and were awarded endowments by the rulers and patrons of those times but due to the lacunae in handling the affairs of these spiritual citadels, the ilk of servants of these shrines fell prey to greed and misery and subsequently all the properties which were attached to these shrines today stands disposed of.

The shrine of Hazrat Shah Jamal is no exception to this ignorance; it has gotten into delirious condition and needs immediate attention. The central tomb has fallen into a ramshackle, having no real means of repair or rehabilitation and there seems to be almost no hope for it, as the grove of graves has condensed into a mere graveyard.

The unsubstantiated social stratification across the Muslim society has barely spared anyone as there remains a conflict of identities among the custodians of these spiritual centers, and for conflict like those to exist; there are more reasons than one. Considering the case of this 12th century shrine, the journey of inheritance has not been very smooth ever since the saint left for his heavenly abode. The later citizens of this insomniac town could not keep up with the spiritual legacy of Hazrat Shah Jamal Shamsul Arifeen (R.A.).

Initially the communities of weavers and artisans looked after the shrine, with their socio-economic progression and newly acquired status of theirs; they went up to overthrow the hereditary caretakers of the shrines, the traders and merchants. As a result the disagreements turned into resentment and over time it grew into a trench between these two communities so much so that they ended up having two parallel celebrations of Urs festivals.

Consequentially the shrine bore the brunt of these insignificant things in terms of the loss of identity and credit, while a comparatively newer shrine was rising to prominence. Also the drastic change in the spiritual obedience of the citizens of this town, in terms of ideologies, as a consistent assertion has been running through the beliefs and practices among the mutual coreligionists. Sufism has suffered irreparable losses due to such events of past and impact of those losses are imminent across the Muslim diasporas of the present day Aligarh.

It is a moment of introspection for every sensitive person that the shrine of a saint who is considered the king of beauty and piety rests in ruins and ignorance. Though the shrine needs patrons for its upheaval more than anything at the moment, yet it is a serenading retreat to have the candles and incense lit at the shrine of Hazrat Shah Jamal, adding more fragrance and the light to its ambience full of divinity, piety and enlightenment.

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Aligarh is mentioned as Sabzabad in the travelogues of 14th century traveller Ibn Batuta, sabz means green and abad refers to habitat place. It was later known as Koil during the 16th century India when emperor Akbar ruled the subcontinent and beyond.

Subsequently popularised by the name, Allygurh in the 18th century, when the French inhabitants of this mango grove colonnade ploughed its terrains. Once upon a time, the home to indigo planters from France and Britain, Aligarh rose to eminence during the 19^th century on world’s map.

From becoming the dreamland of Scindias, to the garrison of Perron and fortress of pride of the British, the story of Aligarh’s becoming has been imprinted on the casket of times, times which would never return but always remembered, lest we forget.

Aligarh has been a citadel of Sufism ever since it stepped in India during 12^th century, the doting shrines in the city confirms this premise, throwing their gates open to everyone. Sufism or the popular Islam in India has been welcoming followers of all religions and faith on the pedestal of humanity for it believes in a higher plane of consciousness where entire humanity is one.

By the rails in this sleepy town, sleeps a saint who saw it all and became an enclosure into the unseen but ecstatic past of a modern day smart city of north India. Hazrat Sayyid Tahabbul Husain, popularly known as Barchhi Bahadur, a 12th century Sufi saint, who was initiated into the Chishti order by Hazrat Sayyid Qutubuddin Bakhtiyar Kaki of Mehrauli, Delhi which had him into the company of Faridudduin Ganjshakar, the master of Hazrat Nizamuddin Auliya.

Chishti Sufi order has been the most popular Sufi school of thought across all the orders in India because of the phenomenal philanthropy done by its founder Khwaja Moinuddin Chishti of Ajmer. Chishti doctrine has many spiritual practices through which a solace seeker attempts to build a bridge between him and the supreme lord, qawwali is the most enigmatic experience amongst all those practices.

It has a celestial attraction which takes aback the listener to a state of trance and realise the ultimate truth and meaning of life, passing through the labyrinths of ecstasy and mysticism. Sufis are believed to be the persons who can experience something more complete, to whom death is a festival of annihilation into the eternal illume of the supreme. The Urs festival held at Sufi shrines supports the conviction that death is an occasion of rejoicing and being lost into the creator’s aurora forever.

Barchhi Bahadur used to carry a spear with him which gave him the name by which he has been popularly known to the present day. The erstwhile town of Koil wasn’t densely populated until the French made this town an important garrison for multiplying their arsenal, eventually British took over this town during the siege of Allygurh and began the developmental work in and around the town.

It was the time when they were laying down the rail track that they encountered a situation that was incomprehensible, the track laying process had partially damaged the shrine of Barchhi Bahadur. It was then believed to have angered the saint, tired with their efforts they consulted the elderly and the clergy, who advised them to not to do any damage to the shrine and get the repairs done immediately.

The British engineers followed the advice and got the shrine repaired, following which the track was successfully laid. The city then began swarming around the saint’s courtyard and in early 19th century, Hazrat Zorar Husain alias Zorar Shah, a noble from Aligarh visited the shrine and meditated therein.

During the much asserted spiritual dialogue between him and the Saint, he found a talisman which transformed the shrine on the outskirts of the city into an ever evolving centre stage of spiritual retreat. The Urs of Barchhi Bahadur is an annual event observed with great zeal and festive fervour and the ambience of the shrine is inexplicably divine.

With years passing by the popularity of Barchhi Bahadur has grown many folds and intrigues every passerby with its enchanting and enigmatic pull.

Legend has it that when the master of Barchhi Bahadur, Hazrat Khwaja Qutubuddin Bakhtiyar Kaki was nearing his annihilation into the supreme master, so he made a will which had some conditions, it  was then read publicly after Khwaja passed away.

The will emphasised that the Janazah prayers would only be performed by the person who has done no haraam in his life and has never left the sunnah of asr prayers. The teary eyed sultan of Delhi, Iltutmish came out of the congregation, saying that,  “I never wanted to reveal myself to anybody but the will of Khwaja Bakhtiyar Kaki wants so”. Barchhi Bahadur was favourite disciple of Khwaja, so he was made the prime spiritual guide for the Mamluk Sultanate of Delhi.

Iltutmish and Barchhi Bahadur epitaphed their affection onto the times by spearheading the construction of Qutub Minar in Delhi, honouring their spiritual master by naming it after him.

So it could be correctly said about the saint that he once ruled India, though this reign was not political but spiritual. The reason that his story must be told is that amidst changing lifestyles of modern civilisation, religiosity is fading and spirituality is blooming. The shrine of Barchhi Bahadur is the perfect example of India’s composite culture as evident from the multicultural attendance of solace seekers from near and far.

Two of my personal experiences have inspired me to pen down this ode to yet another star of Chishti constellation. The first being a close friend whose father stopped his mother from paying homage to the saint as they came from another sect, following by his father’s  illness which wasn’t treatable and then his mother asked his father for repentance. My friend’s father went to the shrine and offered apologetically repentance and with that he walked home healthy.

Another memoir is from a college senior whose non-Muslim family living in Punjab asked him to visit Barchhi Bahadur without a miss to convey their Salaam, while he was visiting me in Aligarh. Dotted extravagantly by spiritual pilgrims on Thursdays, this Chishti shrine serves as a refuge from the chaos of everyday life, and in the quiet of a person’s singularity enlightens him to a new dimensions of being and not being.

The post Barchhi Bahadur: The Saint with the Spear, Hazrat Sayyid Tahabbul Husain appeared first on Awaam India.

“And I Swear By the Moon…” و القمر (Quran, 91 : 2)

Very heartening that this time almost all regions of India, in fact, most parts of the world, have begun their Ramzan on the same day today.

The ancient Arab calendar, later adopted as the Muslim religious calendar, known as Hijri, had been devised to keep a reckoning of days and months, primarily, in order to determine the time of Hajj (Quran, 2 : 189) which was a matter of life and death for the Arabs, for if they didn’t observe peace around the month of pilgrimage, they would perish in poverty because of the collapse of the commerce they lived off. (Quran, 9:36).

This being a lunar calendar – and the beginning of the month linked to actual sighting of the moon if the passing month has to be counted as one of 29 as against the inevitable 30 days otherwise –  is beset with a chaos of uncertainty resulting in such ludicrous situations as there being two dates of the beginning of Ramzan and of celebration of Eid not only in the same country but, sometimes, also in the same town.

There has been another anomaly. Say, the moon has been sighted in Saudi Arabia, but nowhere in India on the same evening, the beginning of the month is deferred by one day in the latter even though the time difference between two countries is only of 3 hours. Had the Hijri lunar calendar not become confined to the religious matters and had not the Muslims become oblivious of it, except for bothering when to begin and when to stop fasting, and had they not switched to what is now known as the Common Era (CE) calendar for every other matter, this would have led to a major chaos.

Now, why allow this holy mess? The Quran says that both the sun and the moon are, amongst other things, for enabling the count of years and calculation of time (10 : 5). So, what calculation are we doing? Isn’t the knowledge of astronomy so advanced today as to tell us the precise position of moon in relation to a place on earth?

If so, why not improve the Hijri calendar by incorporating the accurate movements of heavenly bodies in order to remove the primitive confusion we countenance year after year? Isn’t it a matter of shame that such maulvis decide on the sighting of the moon and the beginning of months as think that the earth is flat and that there is an old woman on the moon, working on a charkha, sitting in the same posture eternally? That they decide on the matters of time, which is the subject of astronomy, is far worse than barbers performing surgery and illiterate politicians speaking about history.

The post Moon Sighting: Maulvis Shaming the Sharia! appeared first on Awaam India.

इस समस्या के निश्चित हल के लिए क्रान्तिकारी आन्दोलन ने अपने विचार प्रस्तुत किये। भगत सिंह का यह लेख जून, 1928 के ‘किरती’ में छपा था।

भारतवर्ष की दशा इस समय बड़ी दयनीय है। एक धर्म के अनुयायी दूसरे धर्म के अनुयायियों के जानी दुश्मन हैं। अब तो एक धर्म का होना ही दूसरे धर्म का कट्टर शत्रु होना है। यदि इस बात का अभी यकीन न हो तो लाहौर के ताजा दंगे ही देख लें। किस प्रकार मुसलमानों ने निर्दोष सिखों, हिन्दुओं को मारा है और किस प्रकार सिखों ने भी वश चलते कोई कसर नहीं छोड़ी है। यह मार-काट इसलिए नहीं की गयी कि फलाँ आदमी दोषी है, वरन इसलिए कि फलाँ आदमी हिन्दू है या सिख है या मुसलमान है। बस किसी व्यक्ति का सिख या हिन्दू होना मुसलमानों द्वारा मारे जाने के लिए काफी था और इसी तरह किसी व्यक्ति का मुसलमान होना ही उसकी जान लेने के लिए पर्याप्त तर्क था। जब स्थिति ऐसी हो तो हिन्दुस्तान का ईश्वर ही मालिक है।

ऐसी स्थिति में हिन्दुस्तान का भविष्य बहुत अन्धकारमय नजर आता है। इन ‘धर्मों’ ने हिन्दुस्तान का बेड़ा गर्क कर दिया है। और अभी पता नहीं कि यह धार्मिक दंगे भारतवर्ष का पीछा कब छोड़ेंगे। इन दंगों ने संसार की नजरों में भारत को बदनाम कर दिया है। और हमने देखा है कि इस अन्धविश्वास के बहाव में सभी बह जाते हैं। कोई बिरला ही हिन्दू, मुसलमान या सिख होता है, जो अपना दिमाग ठण्डा रखता है, बाकी सब के सब धर्म के यह नामलेवा अपने नामलेवा धर्म के रौब को कायम रखने के लिए डण्डे लाठियाँ, तलवारें-छुरें हाथ में पकड़ लेते हैं और आपस में सर-फोड़-फोड़कर मर जाते हैं। बाकी कुछ तो फाँसी चढ़ जाते हैं और कुछ जेलों में फेंक दिये जाते हैं। इतना रक्तपात होने पर इन ‘धर्मजनों’ पर अंग्रेजी सरकार का डण्डा बरसता है और फिर इनके दिमाग का कीड़ा ठिकाने आ जाता है।

यहाँ तक देखा गया है, इन दंगों के पीछे साम्प्रदायिक नेताओं और अखबारों का हाथ है। इस समय हिन्दुस्तान के नेताओं ने ऐसी लीद की है कि चुप ही भली। वही नेता जिन्होंने भारत को स्वतन्त्रा कराने का बीड़ा अपने सिरों पर उठाया हुआ था और जो ‘समान राष्ट्रीयता’ और ‘स्वराज्य-स्वराज्य’ के दमगजे मारते नहीं थकते थे, वही या तो अपने सिर छिपाये चुपचाप बैठे हैं या इसी धर्मान्धता के बहाव में बह चले हैं। सिर छिपाकर बैठने वालों की संख्या भी क्या कम है? लेकिन ऐसे नेता जो साम्प्रदायिक आन्दोलन में जा मिले हैं, जमीन खोदने से सैकड़ों निकल आते हैं। जो नेता हृदय से सबका भला चाहते हैं, ऐसे बहुत ही कम हैं। और साम्प्रदायिकता की ऐसी प्रबल बाढ़ आयी हुई है कि वे भी इसे रोक नहीं पा रहे। ऐसा लग रहा है कि भारत में नेतृत्व का दिवाला पिट गया है।

दूसरे सज्जन जो साम्प्रदायिक दंगों को भड़काने में विशेष हिस्सा लेते रहे हैं, अखबार वाले हैं। पत्रकारिता का व्यवसाय, किसी समय बहुत ऊँचा समझा जाता था। आज बहुत ही गन्दा हो गया है। यह लोग एक-दूसरे के विरुद्ध बड़े मोटे-मोटे शीर्षक देकर लोगों की भावनाएँ भड़काते हैं और परस्पर सिर फुटौव्वल करवाते हैं। एक-दो जगह ही नहीं, कितनी ही जगहों पर इसलिए दंगे हुए हैं कि स्थानीय अखबारों ने बड़े उत्तेजनापूर्ण लेख लिखे हैं। ऐसे लेखक बहुत कम है जिनका दिल व दिमाग ऐसे दिनों में भी शान्त रहा हो।

अखबारों का असली कर्त्तव्य शिक्षा देना, लोगों से संकीर्णता निकालना, साम्प्रदायिक भावनाएँ हटाना, परस्पर मेल-मिलाप बढ़ाना और भारत की साझी राष्ट्रीयता बनाना था लेकिन इन्होंने अपना मुख्य कर्त्तव्य अज्ञान फैलाना, संकीर्णता का प्रचार करना, साम्प्रदायिक बनाना, लड़ाई-झगड़े करवाना और भारत की साझी राष्ट्रीयता को नष्ट करना बना लिया है। यही कारण है कि भारतवर्ष की वर्तमान दशा पर विचार कर आंखों से रक्त के आँसू बहने लगते हैं और दिल में सवाल उठता है कि ‘भारत का बनेगा क्या?’

जो लोग असहयोग के दिनों के जोश व उभार को जानते हैं, उन्हें यह स्थिति देख रोना आता है। कहाँ थे वे दिन कि स्वतन्त्राता की झलक सामने दिखाई देती थी और कहाँ आज यह दिन कि स्वराज्य एक सपना मात्रा बन गया है। बस यही तीसरा लाभ है, जो इन दंगों से अत्याचारियों को मिला है। जिसके अस्तित्व को खतरा पैदा हो गया था, कि आज गयी, कल गयी वही नौकरशाही आज अपनी जड़ें इतनी मजबूत कर चुकी हैं कि उसे हिलाना कोई मामूली काम नहीं है।

यदि इन साम्प्रदायिक दंगों की जड़ खोजें तो हमें इसका कारण आर्थिक ही जान पड़ता है। असहयोग के दिनों में नेताओं व पत्राकारों ने ढेरों कुर्बानियाँ दीं। उनकी आर्थिक दशा बिगड़ गयी थी। असहयोग आन्दोलन के धीमा पड़ने पर नेताओं पर अविश्वास-सा हो गया जिससे आजकल के बहुत से साम्प्रदायिक नेताओं के धन्धे चौपट हो गये। विश्व में जो भी काम होता है, उसकी तह में पेट का सवाल जरूर होता है। कार्ल मार्क्स के तीन बड़े सिद्धान्तों में से यह एक मुख्य सिद्धान्त है। इसी सिद्धान्त के कारण ही तबलीग, तनकीम, शुद्धि आदि संगठन शुरू हुए और इसी कारण से आज हमारी ऐसी दुर्दशा हुई, जो अवर्णनीय है।

बस, सभी दंगों का इलाज यदि कोई हो सकता है तो वह भारत की आर्थिक दशा में सुधार से ही हो सकता है दरअसल भारत के आम लोगों की आर्थिक दशा इतनी खराब है कि एक व्यक्ति दूसरे को चवन्नी देकर किसी और को अपमानित करवा सकता है। भूख और दुख से आतुर होकर मनुष्य सभी सिद्धान्त ताक पर रख देता है। सच है, मरता क्या न करता। लेकिन वर्तमान स्थिति में आर्थिक सुधार होेना अत्यन्त कठिन है क्योंकि सरकार विदेशी है और लोगों की स्थिति को सुधरने नहीं देती। इसीलिए लोगों को हाथ धोकर इसके पीछे पड़ जाना चाहिये और जब तक सरकार बदल न जाये, चैन की सांस न लेना चाहिए।

लोगों को परस्पर लड़ने से रोकने के लिए वर्ग-चेतना की जरूरत है। गरीब, मेहनतकशों व किसानों को स्पष्ट समझा देना चाहिए कि तुम्हारे असली दुश्मन पूँजीपति हैं। इसलिए तुम्हें इनके हथकंडों से बचकर रहना चाहिए और इनके हत्थे चढ़ कुछ न करना चाहिए। संसार के सभी गरीबों के, चाहे वे किसी भी जाति, रंग, धर्म या राष्ट्र के हों, अधिकार एक ही हैं। तुम्हारी भलाई इसी में है कि तुम धर्म, रंग, नस्ल और राष्ट्रीयता व देश के भेदभाव मिटाकर एकजुट हो जाओ और सरकार की ताकत अपने हाथों मंे लेने का प्रयत्न करो। इन यत्नों से तुम्हारा नुकसान कुछ नहीं होगा, इससे किसी दिन तुम्हारी जंजीरें कट जायेंगी और तुम्हें आर्थिक स्वतन्त्राता मिलेगी।

जो लोग रूस का इतिहास जानते हैं, उन्हें मालूम है कि जार के समय वहाँ भी ऐसी ही स्थितियाँ थीं वहाँ भी कितने ही समुदाय थे जो परस्पर जूत-पतांग करते रहते थे। लेकिन जिस दिन से वहाँ श्रमिक-शासन हुआ है, वहाँ नक्शा ही बदल गया है। अब वहाँ कभी दंगे नहीं हुए। अब वहाँ सभी को ‘इन्सान’ समझा जाता है, ‘धर्मजन’ नहीं। जार के समय लोगों की आर्थिक दशा बहुत ही खराब थी। इसलिए सब दंगे-फसाद होते थे। लेकिन अब रूसियों की आर्थिक दशा सुधर गयी है और उनमें वर्ग-चेतना आ गयी है इसलिए अब वहाँ से कभी किसी दंगे की खबर नहीं आयी।

इन दंगों में वैसे तो बड़े निराशाजनक समाचार सुनने में आते हैं, लेकिन कलकत्ते के दंगों मंे एक बात बहुत खुशी की सुनने में आयी। वह यह कि वहाँ दंगों में ट्रेड यूनियन के मजदूरों ने हिस्सा नहीं लिया और न ही वे परस्पर गुत्थमगुत्था ही हुए, वरन् सभी हिन्दू-मुसलमान बड़े प्रेम से कारखानों आदि में उठते-बैठते और दंगे रोकने के भी यत्न करते रहे। यह इसलिए कि उनमें वर्ग-चेतना थी और वे अपने वर्गहित को अच्छी तरह पहचानते थे। वर्गचेतना का यही सुन्दर रास्ता है, जो साम्प्रदायिक दंगे रोक सकता है।

यह खुशी का समाचार हमारे कानों को मिला है कि भारत के नवयुवक अब वैसे धर्मों से जो परस्पर लड़ाना व घृणा करना सिखाते हैं, तंग आकर हाथ धो रहे हैं। उनमें इतना खुलापन आ गया है कि वे भारत के लोगों को धर्म की नजर से-हिन्दू, मुसलमान या सिख रूप में नहीं, वरन् सभी को पहले इन्सान समझते हैं, फिर भारतवासी। भारत के युवकों में इन विचारों के पैदा होने से पता चलता है कि भारत का भविष्य सुनहला है। भारतवासियों को इन दंगों आदि को देखकर घबराना नहीं चाहिए। उन्हें यत्न करना चाहिए कि ऐसा वातावरण ही न बने, और दंगे हों ही नहीं।

1914-15 के शहीदों ने धर्म को राजनीति से अलग कर दिया था। वे समझते थे कि धर्म व्यक्ति का व्यक्तिगत मामला है इसमें दूसरे का कोई दखल नहीं। न ही इसे राजनीति में घुसाना चाहिए क्योंकि यह सरबत को मिलकर एक जगह काम नहीं करने देता। इसलिए गदर पार्टी जैसे आन्दोलन एकजुट व एकजान रहे, जिसमें सिख बढ़-चढ़कर फाँसियों पर चढ़े और हिन्दू मुसलमान भी पीछे नहीं रहे।

इस समय कुछ भारतीय नेता भी मैदान में उतरे हैं जो धर्म को राजनीति से अलग करना चाहते हैं। झगड़ा मिटाने का यह भी एक सुन्दर इलाज है और हम इसका समर्थन करते हैं।

यदि धर्म को अलग कर दिया जाये तो राजनीति पर हम सभी इकट्ठे हो सकते है। धर्मों में हम चाहे अलग-अलग ही रहें।

हमारा ख्याल है कि भारत के सच्चे हमदर्द हमारे बताये इलाज पर जरूर विचार करेंगे और भारत का इस समय जो आत्मघात हो रहा है, उससे हमे बचा लेंगे।

The post साम्प्रदायिक दंगे और उनका इलाज: भगत सिंह appeared first on Awaam India.

यों तो ऐसा सुंदर मंदिर कोई भी भावुक भक्त एक आनंदमयी प्रेमकल्पना के सहारे अपने हृदय-स्थल पर खड़ा कर सकता है या अपने प्रेमपूर्ण हृदय को ही विश्व-मंदिर का रूप दे सकता है। पर क्या ही अच्छा हो, यदि सर्वसाधारण के हितार्थ सचमुच ही एक ऐसा विशाल विश्व मंदिर खड़ा किया जाए। क्यों न कुछ सनकी सत्यप्रेमी नौजवान इस निर्माण-कार्य में जुट-जाएँ। इससे निस्संदेह संशय, अविश्वास और अनिश्वरता का दूषित वायुमंडल हट जाएगा और सूखे दिलों से भी फिर एक बार प्रेम-रस का स्रोत फूट पड़ेगा।

यह विश्व-मंदिर होगा कैसा? एक अजीब-सा मकान होगा वह। देखते ही हर दर्शक की तबीयत हरी हो जाएगी। रुचि वैचित्र्य का पूरा ख्याल रखा जाएगा। भिन्नताओं में अभिन्नता दिखाने की चेष्टा की जाएगी। नक्शा कुछ ऐसा रहेगा, जो हर एक की आँखों में बस जाए। किसी एक खास धर्म-संप्रदाय का न होकर वह मंदिर सर्व धर्म संप्रदायों का समन्वय-मंदिर होगा। वह सबके लिए होगा, सबका होगा। वहाँ बैठकर सभी सबके मनोभावों की रक्षा कर सकेंगे, सभी-सबको सत्य, प्रेम और करुणा का भाग दे सकेंगे।

चित्र उस मंदिर में ऐसे-ऐसे भावपूर्ण अंकित किए जाएँगे कि पाषाण-हृदय दर्शक को भी उनसे सत्य और प्रेम का कुछ-न-कुछ संदेश मिला करेगा। किसी चित्र में राज-राजेश्वर राम गरीब गुह को गले लगाए हुए दिखाई देंगे, तो कहीं वे भीलनी के हाथ से उसके जूठे बेर चखते मिलेंगे। कहीं सत्यवीर हरीशचंद्र, रानी शैव्या से वत्स रोहिताश्व का आधा कफन दृढ़ता से माँगता होगा। कहीं त्रिलोकेश्वर कृष्ण एक दीन दरिद्र अतिथि के धूल-भरे पैरों को अपने प्रेम अश्रुओं से पखारते मिलेंगे और कहीं वही योगेश्वर वासुदेव घबराए हुए पार्थ को अनासक्तियोग का संदेश दे रहे होंगे और भी वहाँ ऐसे ही अनेक चित्र देखने को मिलेंगे। भगवान बुद्ध एक वेश्या के हाथ से भिक्षा ग्रहण कर रहे होंगे। कहीं घिनौने कोढ़ियों के घाव धोते हुए दयालु ईसा का सुंदर चित्र देखने को मिलेगा और किसी चित्र में वही महात्मा संसार के पापों को अपने रक्त से धोने के लिए सूली पर चढ़ता हुआ दिखाई देगा। प्रियतमा सूली को चूमने वाला मस्त मंसूर भी वहीं मुसकराता हुआ नजर आएगा। कहीं दर्द दीवानी मीरा अपने प्यारे सजन का चरणोदक समझ कर जहर का प्याला प्रेम से पी रही होगी और किसी चित्र में निर्बल सूर की बाँह झटक कर वह नटखट नंदनंदन वहीं कहीं लुका-छिपा खड़ा होगा।

एक और चित्र वहाँ आप देखेंगे, खादी की लँगोटी धारण किए गांधी एक तरफ चर्खा चला रहा होगा। उसकी गोद में अछूतों के नंगघड़ंग बच्चे खेलते होंगे और वह अपने मोहन-मंत्र से विपक्षियों के भी हृदय में प्रेम और सत्य को जागृत कर रहा होगा और भी कितने ही सजीव चित्र उस मंदिर में खिंचे होंगे। हिमालय, गंगा, काशी, अयोध्या के दृश्य आप देखेंगे। वहीं बौद्धों के स्तूप और विहार भी दिखाई देंगे। काबा और येरुसलम के तीर्थ भी वहाँ अंकित होंगे। बड़े-बड़े ऋषियों के मस्त औलियाओं के और प्रेम-पीर का मर्म बतलाने वाले संत और सूफियों के आकर्षक चित्र देखकर आप आनंद के आकाश में उड़ने लगेंगे।

वहाँ अनेक धर्म-ग्रंथों के समन्वयसूचक महावाक्य भी दीवारों पर खुदे होंगे। वेद के मंत्र, कुरान की आयतें, अवेस्ता की गाथाएँ, बौद्धों के सत्त, इंजील के सरमन, कन्फ्यूशियस के सुवचन, कबीर के सबद और सूर के भजन आप उस मंदिर की पवित्र दीवारों पर पढ़ेंगे। किसी भी धर्मवाक्य में भेद न दिखाई देगा। सबका एक ही लक्ष्य, एक ही मतलब होगा। सब एक ही प्यारे प्रभु की तरफ इशारा कर रहे होंगे। उस विश्व-मंदिर की दीवरों पर खुदे हुए वे प्रेममंत्र संशय और भ्रम का काला पर्दा उठा देंगे, अनेकता में एकता की झलक दिखा देंगे।

वहाँ की उपासना में पूर्व-पश्चिम का झगड़ा न रहेगा। सिरजनहार किस तरफ नहीं हैं? यह सारी दिशाएँ उसी की तो हैं। सारी भूमि गोपाल की तो है। वहाँ के एक-एक पत्थर में और एक-एक ईंट में प्यार ही प्यार भरा होगा। उन पत्थरों को चूमने में बेहद मजा आएगा और उन्हें दंडवत प्रणाम करने में भी अपार आनंद मिलेगा। वहाँ एक साथ प्रेम का प्रसाद बाँटा जाएगा और वहीं खुदी की कुर्बानी भी की जाएगी।

सभी बेरोक-टोक उस विश्व-मंदिर के अंदर आ जा सकेंगे। वहाँ प्रवेश निषेध की तख्ती न होगी। विद्वान भी वहाँ जाएँगे और मूर्ख भी जाएँगे, पुण्यात्मा जिस द्वार से जाएँगे, उसी द्वार से पापात्मा भी जाकर प्रार्थना में शामिल होंगे। पतित से पतित मानव को भी वहाँ प्यार की पाक जगह मिलेगी। दलित और दंडित, दीन और दुखी, पतित और पापी सभी वहाँ परमपिता का दर्शन ले सकेंगे, सभी गोविंद का गुणगान कर सकेंगे। पश्चाताप के आँसुओं से सुबह-शाम मंदिर का आँगन पखारा जाएगा और प्रायश्चित की धूप से उसका कोना-कोना सुवासित किया जाएगा।

उस महान समन्वय मंदिर में ही साधकजन लोक-सेवा और विश्वप्रेम को आदेश प्राप्त कर सकेंगे। धार्मिक झगड़ों से ऊबे हुए और मजहबी खूँरेजों से घबराए हुए शांति प्रिय साधक वहाँ जाकर बैठ कर दिव्य प्रेम की साधना किया करेंगे। अपनी-अपनी दिली राह से हर कोई वहाँ अपने राम को रिझाएगा। उस मंदिर में मैं तू न होगा। वह वही होगा

क्या ऐसा सुंदर विश्व-मंदिर किसी दिन खड़ा किया जा सकेगा? क्यों नहीं? पागल क्या नहीं कर सकते? उनके दिल में बात उतर भर न जाए, फिर ऐसा कौन-सा काम है जिसे वे पूरा न कर सकें? वह शुभ दिन जल्द आ जाए जब इस कल्पना का विश्व-मंदिर हमारे वृद्ध भारत की तपोभूमि पर निर्मित हो जाए और उस पर किसी धर्म-मजहब का नहीं बल्कि सत्य और ईमान का ऊँचा सफेद झंडा लहरा उठे।

वियोगी हरि (1895-1988 ई.) प्रसिद्ध गांधीवादी एवं हिन्दी के साहित्यकार थे। ये आधुनिक ब्रजभाषा के प्रमुख कवि, हिंदी के सफल गद्यकार तथा समाज-सेवी संत थे।

The post विश्व-मंदिर (वियोगी हरि) appeared first on Awaam India.

Not only has secularism failed to continue its steady global march but countries as varied as Iran, India, Israel, Algeria and Turkey have either had their secular governments replaced by religious ones, or have seen the rise of influential religious nationalist movements. Secularisation, as predicted by the social sciences, has failed.

To be sure, this failure is not unqualified. Many Western countries continue to witness decline in religious belief and practice. The most recent census data released in Australia, for example, shows that 30 per cent of the population identify as having ‘no religion’, and that this percentage is increasing. International surveys confirm comparatively low levels of religious commitment in western Europe and Australasia. Even the United States, a long-time source of embarrassment for the secularisation thesis, has seen a rise in unbelief. The percentage of atheists in the US now sits at an all-time high (if ‘high’ is the right word) of around 3 per cent. Yet, for all that, globally, the total number of people who consider themselves to be religious remains high, and demographic trends suggest that the overall pattern for the immediate future will be one of religious growth. But this isn’t the only failure of the secularisation thesis.

Scientists, intellectuals and social scientists expected that the spread of modern science would drive secularisation – that science would be a secularising force. But that simply hasn’t been the case. If we look at those societies where religion remains vibrant, their key common features are less to do with science, and more to do with feelings of existential security and protection from some of the basic uncertainties of life in the form of public goods. A social safety net might be correlated with scientific advances but only loosely, and again the case of the US is instructive. The US is arguably the most scientifically and technologically advanced society in the world, and yet at the same time the most religious of Western societies. As the British sociologist David Martin concluded in The Future of Christianity (2011): ‘There is no consistent relation between the degree of scientific advance and a reduced profile of religious influence, belief and practice.’

The story of science and secularisation becomes even more intriguing when we consider those societies that have witnessed significant reactions against secularist agendas. India’s first prime minister Jawaharlal Nehru championed secular and scientific ideals, and enlisted scientific education in the project of modernisation. Nehru was confident that Hindu visions of a Vedic past and Muslim dreams of an Islamic theocracy would both succumb to the inexorable historical march of secularisation. ‘There is only one-way traffic in Time,’ he declared. But as the subsequent rise of Hindu and Islamic fundamentalism adequately attests, Nehru was wrong. Moreover, the association of science with a secularising agenda has backfired, with science becoming a collateral casualty of resistance to secularism.

Turkey provides an even more revealing case. Like most pioneering nationalists, Mustafa Kemal Atatürk, the founder of the Turkish republic, was a committed secularist. Atatürk believed that science was destined to displace religion. In order to make sure that Turkey was on the right side of history, he gave science, in particular evolutionary biology, a central place in the state education system of the fledgling Turkish republic. As a result, evolution came to be associated with Atatürk’s entire political programme, including secularism. Islamist parties in Turkey, seeking to counter the secularist ideals of the nation’s founders, have also attacked the teaching of evolution. For them, evolution is associated with secular materialism. This sentiment culminated in the decision this June to remove the teaching of evolution from the high-school classroom. Again, science has become a victim of guilt by association.

The US represents a different cultural context, where it might seem that the key issue is a conflict between literal readings of Genesis and key features of evolutionary history. But in fact, much of the creationist discourse centres on moral values. In the US case too, we see anti-evolutionism motivated at least in part by the assumption that evolutionary theory is a stalking horse for secular materialism and its attendant moral commitments. As in India and Turkey, secularism is actually hurting science.

In brief, global secularisation is not inevitable and, when it does happen, it is not caused by science. Further, when the attempt is made to use science to advance secularism, the results can damage science. The thesis that ‘science causes secularisation’ simply fails the empirical test, and enlisting science as an instrument of secularisation turns out to be poor strategy. The science and secularism pairing is so awkward that it raises the question: why did anyone think otherwise?

Historically, two related sources advanced the idea that science would displace religion. First, 19th-century progressivist conceptions of history, particularly associated with the French philosopher Auguste Comte, held to a theory of history in which societies pass through three stages – religious, metaphysical and scientific (or ‘positive’). Comte coined the term ‘sociology’ and he wanted to diminish the social influence of religion and replace it with a new science of society. Comte’s influence extended to the ‘young Turks’ and Atatürk.

The 19th century also witnessed the inception of the ‘conflict model’ of science and religion. This was the view that history can be understood in terms of a ‘conflict between two epochs in the evolution of human thought – the theological and the scientific’. This description comes from Andrew Dickson White’s influential A History of the Warfare of Science with Theology in Christendom (1896), the title of which nicely encapsulates its author’s general theory. White’s work, as well as John William Draper’s earlier History of the Conflict Between Religion and Science (1874), firmly established the conflict thesis as the default way of thinking about the historical relations between science and religion. Both works were translated into multiple languages. Draper’s History went through more than 50 printings in the US alone, was translated into 20 languages and, notably, became a bestseller in the late Ottoman empire, where it informed Atatürk’s understanding that progress meant science superseding religion.

Today, people are less confident that history moves through a series of set stages toward a single destination. Nor, despite its popular persistence, do most historians of science support the idea of an enduring conflict between science and religion. Renowned collisions, such as the Galileo affair, turned on politics and personalities, not just science and religion. Darwin had significant religious supporters and scientific detractors, as well as vice versa. Many other alleged instances of science-religion conflict have now been exposed as pure inventions. In fact, contrary to conflict, the historical norm has more often been one of mutual support between science and religion. In its formative years in the 17th century, modern science relied on religious legitimation. During the 18th and 19th centuries, natural theology helped to popularise science.

The conflict model of science and religion offered a mistaken view of the past and, when combined with expectations of secularisation, led to a flawed vision of the future. Secularisation theory failed at both description and prediction. The real question is why we continue to encounter proponents of science-religion conflict. Many are prominent scientists. It would be superfluous to rehearse Richard Dawkins’s musings on this topic, but he is by no means a solitary voice. Stephen Hawking thinks that ‘science will win because it works’; Sam Harris has declared that ‘science must destroy religion’; Stephen Weinberg thinks that science has weakened religious certitude; Colin Blakemore predicts that science will eventually make religion unnecessary. Historical evidence simply does not support such contentions. Indeed, it suggests that they are misguided.

So why do they persist? The answers are political. Leaving aside any lingering fondness for quaint 19th-century understandings of history, we must look to the fear of Islamic fundamentalism, exasperation with creationism, an aversion to alliances between the religious Right and climate-change denial, and worries about the erosion of scientific authority. While we might be sympathetic to these concerns, there is no disguising the fact that they arise out of an unhelpful intrusion of normative commitments into the discussion. Wishful thinking – hoping that science will vanquish religion – is no substitute for a sober assessment of present realities. Continuing with this advocacy is likely to have an effect opposite to that intended.

Religion is not going away any time soon, and science will not destroy it. If anything, it is science that is subject to increasing threats to its authority and social legitimacy. Given this, science needs all the friends it can get. Its advocates would be well advised to stop fabricating an enemy out of religion, or insisting that the only path to a secure future lies in a marriage of science and secularism.

This article was originally published at Aeon and has been republished under Creative Commons.

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In India, people have the right to life, but fake encounters and mob lynching happen. In spite of the right to free speech, publications feel compelled to withdraw articles critical of government or corporates. There is a right to equality but discrimination is still rampant.

When the mention of fundamental rights in the Constitution is not able to ensure their full implementation on ground, one wonders what will happen if privacy is not recognised as a fundamental right. In such a situation, citizens may not have protection against surveillance and even profiling by the state, the state could target those who speak against it, even voting preferences may be influenced, telephone tapping could be routinely resorted to and our mails intercepted. This is indeed a terrifying prospect.

The right to privacy is not explicitly mentioned in the Constitution. But then the right to “due process” too was not there and, in fact, was dropped by the framers of the Constitution. Yet, the apex court read it into the “right to personal liberty”. The court, in fact, silently brought about what may be called a “rights revolution” by judicially creating several fundamental rights.

When the democratic state turned totalitarian under Indira Gandhi and started abusing its powers to amend the Constitution, the Supreme Court as protector of civil liberties stood firm and applied the brakes first, in 1967, by denying Parliament power to amend the Constitution and then, in 1973, through the “basic structure” doctrine which too is not there in the text of the Constitution.

If the text of the Constitution alone is going to determine the nature of the right to privacy, then the collegium system, the right against arbitrariness and the freedom of press too could go soon. Voluntary surrender of personal information to private entities cannot be equated with mandatory data collection by the state. The right to privacy judgment will be a litmus test for the apex court.

Will the court follow the rich traditions of 1967 and 1973 and rise to the challenges of the information age? One hopes there would not be another ADM Jabalpur (1976) kind of decision where the majority accepted the government’s argument that when the right to life and personal liberty is suspended, citizens have no remedy against illegal detention.

It is erroneous to believe that eight- and six-judge benches have authoritatively held that there is no right to privacy. In the Satish Chandra case (1954), the fundamental question was whether the state’s power of search and seizure violated the right against self-incrimination under Article 20(3). In a positivist mould, the court refused to read right to privacy under this provision.

Then came the Kharak Singh (1963) case where a dacoity accused was released and put under surveillance. Police constables would knock at his door, wake him up during night and disturb his sleep. The majority conceded that “everyman’s home is his castle” and struck down domiciliary visit regulations. But without any elaborate discussions, the court yet again said that there was no fundamental right to privacy in India.

But there was the powerful dissenting judgment of Justice Subba Roa, with whom Justice J.C. Shah concurred. They argued that even though the right to privacy is not specifically mentioned in the Constitution, it is a necessary ingredient of the right to personal liberty. In the Gobind case (1975) the minority opinion of Kharak Singh case became the majority opinion. The court has recognised right to privacy as an integral part of right to personal liberty. Today, liberty is a part of the basic structure of the Constitution.

Despite the recognition of privacy as a fundamental right, the government will continue to have powers to impose “reasonable restrictions”. It is no body’s case that the right to privacy is an absolute right. Moreover, global experience shows that the denial of privacy neither promotes national security nor curbs terrorism, it merely takes away citizen’s freedom to be left alone and curtails his/her choice in personal decisions.

The post Supreme Court must interpret Constitution to ensure right to privacy (Faizan Mustafa) appeared first on Awaam India.

हज़रत अमीर ख़ुसरो का मशहूर फ़ारसी कलाम जो उन्होंने अपने महबूबे हक़ीक़ी की शान में लिखा है.

आवाज़ और संगीत: मौलवी हैदर हसन क़व्वाल और पार्टी

आमादा बा क़त्ल-ए-मन आँ शोख़ सितमगारे

ईं तुर्फ़ा तमाशा बीं ना करदा गुनाहगारे !

वो शोख़ सितमगर मेरे क़त्ल को एकदम तैयार बैठा है

यह अजीब तमाशा है क्यूँकी मैं गुनाहगार नहीं हूँ [सब कुछ तो उसी ने किया है]  !

ख़्वाही कि शिफ़ा बाशुद, बीमार-ए-मुहब्बत रा

यक जुरा’ ख़ुदारा दे, अज़ शरबत-ए-दीदारे

[मेरे क़ातिल !] अगर चाहता है कि [मुझ] मुहब्बत के बीमार को शिफ़ा मिले

तो फिर ख़ुदा के वास्ते मुझे अपने दीदार का शरबत दे !

ऐ ईसा-ए-बीमाराँ दर हिज्र-ए-तू रंजूरम

शायद न ख़बरदारी अज़ हालत-ए-बीमारे

ऐ बीमारों के मसीहा ! मैं तेरे हिज्र (वियोग) में दुखी हूँ 

शायद तू नहीं जानता कि इस बीमार की क्या हालत हो गयी  है.

गर नामो निशाने मन पुरसंद, बिगो क़ासिद

आवारा-ओ-मजनूने, रुसवा सरे बाज़ारे

अगर मेरा नामो निशाँ पूछें तो, ऐ क़ासिद (postman) !उनसे कहना 

एक आवारा और पागल है जो सरे बाज़ार [आपके इश्क़ में] रुसवा है.

दर लज़्ज़ते दीदारश ख़ुसरो चे तवाँ गुफ़्तन

सर दादम ओ जाँ दादम ना दीदा रुख़-ए-यारे

उसके दीदार की लज़्ज़त [अब] ख़ुसरो क्या बताए 

सर दिया, और जान दी लेकिन महबूब का चेहरा न देखा !! 

Video Credits: The Dream Journey, Pakistan 

The post [वीडियो] कलाम-ए-ख़ुसरो: आमादा बा क़त्ल-ए-मन appeared first on Awaam India.

ईद के मौक़े पर अवाम इण्डिया की ख़ास पेशकश.

कलाम को उस्ताद नुसरत फ़तेह अली खान साहब और पार्टी ने अपने सुरों से पिरोया है.

عیدگاه ما غریبا‌ن کوی تو  

این بہ ساعت عید، دیدن روی تو  

هم پردیسیو‌ں کی عیدگاہ آپ کا کوچہ ہے  

آپ کا چہرا دیکھنے کا لمحہ ہی عید ہوتا  

ईदगाह-ए-मा ग़रीबाँ कूए तो
ईंबा साअत-ए-ईद दीदन रूए तो
हम परदेसियों की ईदगाह आप का कूचा है
आपका चेहरा देखने का लम्हा ही ईद होता है.

کعبہ من، قبلہ من روی تو  

سجدہ گاہ عاشکاں ابروی تو  

میرا کعبہ و قبلہ آپ کا چہرا ہے  

آپ کی ابرو، عاشقوں کی سجدہ گاہ ہے  

काबा-ए-मन, क़िबला-ए-मन रूए तो
सजदागाह-ए-आशिकाँ अबरूए तो.
मेरा काबा और क़िबला आपका चेहरा है
आपकी अबरू (eyebrow) आशिक़ों की सजदागाह है.

صد هزارا‌ن عید قربانت کنم  

ای هلال ما، خم ابروی تو  

تجھ پر لاکھوں عیدیں قربان کر دوں  

اے ہمارے ماہ عید، آپ کی ابرو کے خم پر  

सद-हज़ाराँ ईद क़ुर्बानत कुनम
ऐ हिलाल-ए-मा ख़म अबरूए तो
ऐ महबूब! आप पर लाखों ईद क़ुर्बान कर दूँ
ऐ मेरे ईद के चाँद ! [और] आपकी ज़ुल्फ़ के बल पर भी.

دست بکشا جانب زنبیل ما  

آفرین بر ھمت بازوی تو  

ہمارے کاسہ کی طرف ھاتھ بڑھائیں

آپ کے بازو کی ھمت کو سلام ہے  

दस्त बीकुशा जानिब-ए-जंबील-ए-मा
आफ़रीं बर हिम्मत-ए-बाज़ुए तो
हमारे कासा की तरफ़ हाथ बढ़ाएं
आपके बाज़ू की हिम्मत को सलाम

یا نظام الدین محبوب خدا  

جملہ محبوبان غلام روی تو  

اے الله کے محبوب ، نظام ا لدین اولیا  

سب محبوب آپ کے رخ کے غلام ہیں  

या निज़ामुद्दीन महबूब-ए-ख़ुदा
जुमला मह्बूबाँ ग़ुलाम रूए तो
ऐ अल्लाह के महबूब, निज़ामुद्दीन औलिया !
सब महबूब आप के चेहरे के ग़ुलाम हैं

The post [सुनिए] अमीर ख़ुसरो: ईदगाह-ए-मा ग़रीबाँ कूए तो | عیدگاه ما غریبا‌ن کوی تو appeared first on Awaam India.