SIR MAZHAR

Biographies, Role Models etc...
swamidada
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Re: SIR MAZHAR

Post by swamidada »

A late senior and famous missionary who had deep knowledge of Ginans and knew Farsi was under impression that Sir Mazhar was inclined to Sunnism. Once he adviced Sir to stay away from Sunnism and read doctrines and philosophy of Shiaism. He said the following couplet for Sir Mazhar.

SOHBAT SALEH TURA SALEH KUNAND
SOHBAT TALEH TURA TALEH KUNAND

(Friendship with a good person makes a man good but friendship with a bad person makes a man bad).

Sir respectfully replied, "PERSONALLY I am neither a Sunni nor a Shia. I consider myself as a follower of Hazar Imam and faithful to him". I am not converting any one to Sunnism, in fact the Ismailis are following Sunni Hanafi Tariqa in Eid Namaz, Jananza Namaz, Juma Namaz and so on (at that time). I am following the Tariqa which was prescribed by Imam Sultan Muhammad Shah for subcontinent and Middle East jamaits in his tenure. (The Sunni Hanafi Tatiqa of Eid Namaz, Janaza Namaz, Juma Namaz existed till 1977, and in 1977 on hidayat of Shah Karim Al Hussaini changed to "FATIMI TARIQA" applicable to all jamaits). Then Sir said the following couplet in Farsi;

HASTUM GHULLAM E MUSTAFA, BASHEM CHAAKAR E MURTAZA
MON TALIB E AAL E ABBA, ZAHID CHI KHABAR HAAL E MAA
( I am slave of Mustafa, I am a servant of Murtaza. I am seeker of progeny of
Ali, ascetic can't understand condition of my heart.)

To my knowledge he delivered 3 waezes in garden jamait khana before his disappearance which were highly appreciated. He delivered waezes on the topics 'Mansoor Hallaj', Ayatul Kursi' and on 'Shaan e Ali' in which he used mostly Farsi poetry of various Persian poets beside subcontinent poets. It was 15 minutes waiz as time alloted to him on topic Shaan e Ali. He started the waiz with the following couplet;

RAQEEBUN NE RAPPATT LIKHWAI HAI JA KE THANU MEIN
KE MAZHAR NAAM LETTA HAI ALI KA ISS ZAMANEY MEIN
(My opponents have filed FIR (first information report complaint) in police station that Mazhar is propagating name of Ali in this era).

The waiz was so immpressive that a missionary named Fidai Saheb from Hunza approached and hugged Sir saying very nice, keep it up, your Farsi accent was very good, are you Badakshani (from Badakshan)?
Sir replied no I am not. It is interesting to know that where he lived neighbors and others assumed him Badakshani and thought he was 'LA WARAS'. Meanwhile the late missionary Saheb who considered him Sunni also hugged him, and praised him saying you proved yourself 'LOVER OF ALI'.

SARWAR HER KE MURTAZA BASHID
PIR WA DEEN MURTAZA BASHID
BI SHAK UU SHAKHS AULIYA BASHID
WIRD UU NAAM E MURTAZA BASHID
HYDERI UM QALANDAR UM MASTUM
BANDA E MURTAZA ALI HASTUM

Every one's chief and patron is Murtaza
Pir and Din is Murtaza
Indeed that person is a saint
Who recites name of Ali Murtaza
I am Hyderi, I am Qalander, I am Mast (intoxicated )
I am banda (slave) of Ali Murtaza

SHAHBAZ QALANDER
swamidada
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Re: SIR MAZHAR

Post by swamidada »

Fabricated Hadiths:

When Hasan Basri was asked, What is Islam and who is a Muslim? He replied, " Islam is in the book (Quran) and the Muslim is in the tomb (Prophet). At that time he was 70 years old. He saw Prophet Muhammad in his childhood and is considered companion 'sahabi' of Rasul Allah.

Three decades after the death of Rasul Allah the face of Islam was distorted. 3 out of 4 Caliphs were martyred, and since then Muslims started killing each other in millions and millions.

In Islamic terminology, the term hadith refers to reports of statements or actions of Prophet Muhammad, or of his tacit approval or criticism of something said or done in his presence.

Classical hadith specialist Ibn Hajar al-Asqalani says that the intended meaning of hadith in religious tradition is something attributed to Muhammad but that is not found in the Quran.

A fabricated hadith is a hadith which is falsely ascribed to the Prophet while in fact he did not pronounce it; it is not permissible to narrate such hadiths (As-Suyuti 2:274).
Most of the fabricated hadiths were introduced in Muslim literature by the fabricators themselves; they forged the statements and invented the isnad from their own imagination.

The main FITNA which started after demise of Prophet was the spread of fake and fabricated sayings of Prophet. In few decades there were more than one million Hadiths circulating in Islamic world. When Muhammad bin Ismail Bukhari started his monumental work of collecting and writing Hadiths, at that time 1.4 million hadiths were present. Out of million Hadiths he selected only 7275 which he mentioned in his book and rest he declared are FAKE HADITHS. It should be noted that Sunni consider Bukhari Shareef as most pious and authentic book after Quran. If some one read Bukhari will find many Hadiths contradicting history, logic, against the spirit of Quran and some are shameless which I think Prophet can not utter such words. IT IS INTERESTED TO NOTE THAT BUKHARI HAS MENTIONED A NARRATER'S NAME AS HASAN BIN SABAH AND INTRODUSED MANY HADITHS FORM HIM.
Once Ubaidullah Sindhi a pre partition muslim scholar said,"I can not ask an Europian Muslim or a non Muslim to read Bukhari (as there are many shameless statements) and those I can not mention in public gatherings. Sir Mazhar gave example of couple Hadiths saying "Personally I do not believe in these shameful Hadiths".

Abu Salma narrated that once he and brother of Bibi Aeysha came to visit Bibi and requested, how Prophet Muhammad use to take bath. Bibi Aeysha demonstrated by pouring water on her body and there was only a curtain in between us and Bibi. (Bukhari)

Other Hadith narrated by Bibi Aeysha; UNN AEYSHATU QALIT: KAAN NABI YUQABIL WA YUBASHIR WA HUA SAAIM. Bibi Aeysha said once Prophet loved me and had intercourse with me though he was fasting. (Bukhari)

Sahih Muslim is a 9th-century hadith collection and a book of sunnah compiled by the Persian scholar Muslim ibn al Hajjaj.
Sahi Muslim is second in line Hadith book after Bukhari Shareef. In Sahi Muslim are mentioned around 8000 Hadiths out of 1.4 millions in circulation at that time.

In 93 AH (after hijrah), initially in his Hadith book Muatta Imam Malik bin Ans collected 10000 Hadiths but after review he dismissed 8780 Hadiths saying these are fake and rewritten 1720 which according to him were sahi. Muatta of Imam Malik is usually described as "the earliest written collection of hadith" but sayings of Muhammad are "blended with the sayings of the companions", (822 hadith from Muhammad and 898 from others, according to the count of one edition).

Some Muslims believe that Islamic guidance should be based on the Quran only, thus rejecting the authority of hadith; some further claim that most hadiths are fabrications created in the 8th and 9th centuries AD, and which are falsely attributed to Prophet. Historically, some sects of the Kharijites also rejected the hadiths, while Mu'tazilites rejected the hadiths as the basis for Islamic law, while at the same time accepting the Sunnah and Ijma Muslims who criticise the hadith emphasise that the problems in the Islamic world come partly from the traditional elements of the hadith and seek to reject those teachings

The hadith literature in use today is based on spoken reports in circulation after the death of Prophet. Unlike the Quran, hadith were not promptly written down during Prphet's lifetime or immediately after his death. Hadith were evaluated orally to written and gathered into large collections during the 8th and 9th centuries, generations after Prophet's death.

Some important elements, which are today taken to be a long-held part of Islamic practice and belief are not mentioned in the Quran, but are reported in hadiths. Therefore, Muslims usually maintain that hadiths are a necessary requirement for the true and proper practice of Islam, as it gives Muslims the nuanced details of Islamic practice and belief in areas where the Quran is silent.

Details of the prescribed movements and words of the prayer (known as rak'a) and how many times they are to be performed, are found in hadith. However, hadiths differ on these details and consequently salat is performed differently by different hadithist Islamic sects. Quranists, on the other hand, believe that if the Quran is silent on some matter, it is because God did not hold its detail to be of consequence; and that some hadith contradict the Quran, proving that some hadith are a source of corruption and not a complement to the Quran

According to as-Sayyid ash-Sharif al-Jurjani, the hadith qudsi differ from the Quran in that the former are "expressed in Muhammad's words", whereas the latter are the "direct words of God". A hadith qudsi need not be a sahih (sound hadith), but may be da'if or even mawdu'

Different branches of Islam refer to different collections of hadith, although the same incident may be found in hadith from different collections. In general, the difference between Shi'a and Sunni collections is that Shia give preference to hadiths attributed to Prophet Muhammad's family and close companions (Ahl al-Bayt), while Sunnis do not consider family lineage in evaluating hadith and sunnah narrated by any of twelve thousand companions of Muhammad.

ISMAILIS USUALLY DO NOT BELIEVE IN HADITHS, AS MOSTLY ARE FABRICATED. THEY BELIEVE IN ONLY THOSE HADITHS WHICH ARE SAID OR NARRATED BY IMAMS, DAI'S, ISMAILI JURISTS, OR PIRS.

Prophet Muhammad had decreed, no one should write my words except Quran which I dictat. The reason was in this way Quranic words and Prophet's delibrations should not mix up. (Sahi Muslim).

Hazrat Abu Bakr and Hazrat Umar both were aware of fake and fabricated Hadiths. They discouraged Muslims of that era not to collect or write Hadiths. Hazrat Abu Bakr himself had collected 500 Hadiths but later on he burnt that Hadith collection (Tazkaratul Huffaz by Zahbi).

Once in Medina Hazrat Umar orderd all Sahabis to bring their written Hadiths in Masjid Nabvi and then infront of those Sahabis he burnt collection of Hadiths.

Hundreds of Hadiths were narrated by Abdullah bin Abbas, but he was only 13 years old when Rasul Allah passed away.

Abu Harrera became Muslim 3 years before demise of Prophet Muhammad but had narrated around 5000 Hadiths many fake!! Once he was beaten by Hazrat Umar for narrating false Hadith.

Allamah Zahbi in his book 'Meezan' has written about a person named 'Baba Ratan' who passed away in 1238 AD, had narrated around 300 Hadiths. Just imagine he was considered companion of Prophet though ratan was born around 600 years after demise of Prophe Muhammad!! In one Hadith Baba Ratan said," Once we companions were seated under a tree with Rasul Allah. That was autumn time and tree leaves were falling. Looking at falling leaves Prophet said, when a Muslim offer prayer with jamait his sins will fall like these falling leaves".

Sir Mazhar shared some more (ridiculous) examples of fake Hadiths;

Ad deekul abyadhu sidiqi wa sidiqu sidiki jibrael.
A white cock (sifeed murgha) is my friend and is friend of my friend Gabrael (Jibrael).

Kaana Nabi yuhibul halwa wal 'asal.
Prophet Muhammad loved halwa and honey.

'Itabiru 'aqalur rijl fi tulil lahiyatah.
The long beard of a man makes him more wise and intelligent.

Qala Rasulu Allah, anta minni ya Mu'awiya wa ana minka.
Rasul Allah said; You are from me Mu'awiya and I am from you.

It is narrated that Abbasid Caliph Haroon Rasheed was fond of pigeons, hence following Hadith came into being;
Innar Rasul Allah kaana yutirul hamaam.
Indeed Rasu Allah liked to fly pigeons.

Famous Sunni Imam Abu Hanifa was born around 80 HD and his followers made this fake Hadith.
Qala Rasul Allah Abu Hanifa Siraju ummati.
Prophet Muhammad said, Abu Hanifa is sun of my ummat. (Allama jalalludin Suyuti declared this is a fake Hadith)

It is narrated that Prophet hate the Persian language, and said language of Khuzistan is the language of devil and language of Bukhara is the language of hell, and Language of paradize is Arabic.
( Tazkaratul Mawzu'aat)

Prayer performed in a turban is equivalent to 15 prayers without a turban. And a Jumu’ah prayer performed in a turban is equivalent to 10 Jumu’ah prayers without a turban. Verily the angels wear turbans for the Jumu’ah prayer and they continue to send blessings on the people who wear turbans until sunset. (Classified fabricated by Ibn Hajar)

There is not a single person from among the Muslims who has not been forgiven by Allah for his sins on Jumu’ah day. (Classified as fabricated by Al-Asqalaani and Adh-Dhahabee)

Umar Ibn Al-Khattaab is the light of Islam in this world and the lamp (light) for the people of Jannah in the Hereafter. (Related by Ibn Jawzee)

To look at the face of a beautiful woman and green vegetation, improves one’s eyesight. (Classified fabricated by Adh-Dhahabee)

He who prays 20 rak’at between Maghrib and Isha shall have a house built in the Paradise. (Classified fabricated by Ibn Jawzee)

Allah the Most High Has Promised this house (the Kaa’ba) that 600,000 worshippers shall viist it yearly for Hajj and if this number is not present, He Shall Make it up with the angels. (Classified fabricated by Al-Haafiz Al-Iraqi)

A shaikh is like a Prophet among his people. (Classified fabricated by Ash-Shawkaani and many others)

Verily for everything there is a heart and the heart of teh Qur’an is Surah Ya-Sin. He who reads it once will have the reward of reading the Qur’an 10 times. (Classified fabricated by Ibn Abee Haatim)

He who makes Hajj and then viists my grave when I die, will be like the one who visited me when I was alive. (Classified fabricated by Ibn Ma’een)

It is better for you to speak in Arabic and avoid speaking in Persian, for verily it breeds hypocrisy. (Classified fabricated by Adh-Dhahabee)

Note: The above lecture was delivered by Sir Mazhar in YARK class Garden Karachi. I have made few changes.
swamidada
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Re: SIR MAZHAR

Post by swamidada »

WAJHULLAH - THE FACE OF ALLAH

On holidays when Sir Mazhar had time , he attended SAT SUNGH. The word Sat Sungh is made up of Sat, meaning truth, and Sungh means together. A Sat Sungh, therefore, is a gathering together to seek truth. Any gathering in which spiritual reflection, discussion, meditation or teaching takes place; It was common in Ismaili Khoja community of subcontinent till 70's and 80's, but then ITREB put restrictions on such gatherings (though still at some places it is continued). Initially Sir attended such gatherings to learn and acquire religious knowledge from honrary missionaries and scholars. On few occacions he was asked to deliver lecture also. I used to attend such gatherings and usually take notes and references of lectures. I have some notes of Sir Mazhar's lectures which I descided to post for the benefit of students and youth.

On the above topic, Sir started asking questions, does Allah has face as we human beings have? Does he has face like a man or a woman? Why color of human beings is not uniform, like we see white, black, brown, dark brown and yellow? If Allah has face is this visible with our eyes? Then what is meant by face of Allah? His assertion was that face of ALLAH means AUTHORITY OF ALLAH in all walks of life be wordly or spiritual.

Quran says," All things perish, except His Face" 28/88. In other ayat Quran says," All that dwells upon the earth is perishing, yet still abides the Face of your Lord, majestic, splendid" 55/26-27. The goal of human life is to realize this Face. God created humans in His image,as it is said in Hadith," God created Adam in His image". This means to say that God appointed Adam as His Mazhar and representative, and it is because of this that the leadership of entire humans was confered upon him.

KHUD KHUDA UNDDER LIBAS E AADAMI
KHUD KHUDA UNDDER LIBAS E KHADMI
GAR NA BUUDEY ZAAT E HUQQ UNDDER WUJUD
AAB WA GILL RA KAI KUNNAD MALKEY SUJUD
Rumi

God Himself is in the garb of aadami (human being). God Himself (has come) in the garb of human to serve. If God's Noor wasn't in the body (of Adam). The angels would not have prostrated just a statue made of water and mud.

Hence accoding to Ismaili philosophy the face of God is represented by the Prophet and the Imam of the time. Therefore their spiritual vision is the Divine vision. As The Prophet said," He who saw me (spiritual vision) indeed has seen God", and Mowla Ali has said," I am the face of God (Koukab Durri)". Now according to Quran (48/10), if it is true that the hand of God can be represented, then it is also true that His face can also be represented. Hence the Face of God, His vision and His recognition, all these attributes are the attributes of the the exalted Prophet and Imam on the highest level, the realization of His face through annihilation (fana) means to be resurrected in God. Those sufis and saints who are 'fana fi Allah', like Hallaj and Bastami, their union with the Divine and to express through their ecstatic utterances such sayings as,"ANAL HUQQ" (I am the truth) or "SUBHANI MA 'AZAM SHA'NI" (I am pure and perfect (subhan) as His glory is).

MON NA MI GUYAM ANAL HUQQ YAAR MI GUYAD BIGU
MON NA MI GUYAM MARRA DILDAAR MI GUYAD BIGU
Rumi

No no I did not said Anal Huqq. It was my friend who said so. No I did not utter such words but my beloved said so.

In such cases, it was not the individual sufi but God in them who uttered such ecstatic sayings. Through this self annihilation which represents the highest possibiliy of the human state, the spiritual sufis of Islam came to realize the ultimate meaning of SHAHADAH, which is not only that that God is one, but also that He is the only Reality in the absolute sense. Whether called the " TRANSCENDENT UNITY OF BEING" (Wahdat al- Wujud) or "UNITY OF CONSCIOUSNESS" (Wahdat al- Shuhud), and despite varying metaphisical expositions and interpretations given to these terms over the centuries by mystics and gnostics, this doctrine represents which is to know God and to see Him as He is.
swamidada
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Re: SIR MAZHAR

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In one sat sungh gathering Sir Mazhar delivered following lecture on spirituality of Prophet Adam.

Before creation of Prophet Adam, according to Quran Allah said to angels," And when I perfect him and breathe into him My Spirit, then fall down before him prostrating (38/72).
By the creation of Adam which is mentioned in the above verse, is not meant his physical creation, but rather his spiritual perfection. When Adam made spiritual progress and had perfect perfection then he attained the Holy Spirit. In a Hadith Qudsi (Sacred Hadith) Allah said," I kneaded the clay of Adam's creation with My both hands every morning for forty days." In Quran Allah has mentioned about His both hands. Allah asked, “O Iblis! What prevented you from prostrating to what I created with My both Hands? (38/75). Why Allah took 40 days of hard labor to made statue of Adam? Allah has unlimited number of angels, He should have ordered angels to make statue of Adam, or Allah should have said 'KUN FAYAKUN'? Obviously that by this creation of Adam is meant his spiritual creation which was the result of his constant worship during the night and early morning, in which two hands of Allah that is Universal Intellect and Universal Soul were working for his spiritual creation. The spiritual clay of Adam was kneaded for 40 days and nights. The importance of number 40 can be understood by the example of Prophet Moses (Musa Nabi). Prophet Moses went to Mount Sinai for 40 nights to do I'tikaf (constant worship) (2/51). According to Ismaili ta'weel, clay stands for Imaan. When Adam perfected in Imaan and worship, Allah made him His Vicegerant on earth. Firstly angels resisted and objected to the succession of Adam to the lofty and exalted office of Vicegerant. According to Quran; Remember when your Lord said to the angels, “I am going to place a successive human authority on earth.” They asked Allah, “Will You place in it someone who will spread corruption there and shed blood while we glorify Your praises and proclaim Your holiness?” Allah responded, “I know what you do not know.” (2/31)
Here question arises, Why angels resisted creation of Adam? What bad experience they had with previous creation which made them to request Allah, that the new creation will indulge in corruption and shed blood?
This statement of angels prove that there had been the Adam like creation on planet earth. Sufis claim that there had been thousands of Adams created before this final Adam.
Pir Sadruddin has said in Ginan," ASHTTA CRORE BRAHAMA AAGEY TE UPAYA" means God created 80 million Prophets before creation of last Adam (these prophets represented different forms of creation which God knows).
In early Islam, a common belief held that mankind is actually the successor of other intelligent creatures such as jinn and hinn. Medieval Muslim traditions referred to the jinn as pre Adamites, depicted as human like in various ways. Although the notion of Jinn as pre-Adamites was generally accepted, the idea that other humans lived before the known Adam was controversial. From the mid-ninth century onward the idea appeared that God created several Adams, each of whom presides over an era lasting around 50,000 years. This concept was regarded as heretical, but was widely accepted by some Sufis.

The breathing of Divine Spirit into Adam is related to Ta'weel. Before receiving the Holy Spirit, contrary to the exoteric aspect of traditions, Prophet Adam was not a life less statue of dust and clay, but rather he was a chosen and fully alive human being. His heart and mind were full of Divine knowledge through the spiritual guidance of Mowlana Hunayd, the then perfect man of that time. Mowlana hunayd taught Adam wisdom and spiritual knowledge.

(It is not necessary that every one should accept thinking of Sir Mazhar. You have right to contradict or discard it)
swamidada
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Re: SIR MAZHAR

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Lately in Karachi an old friend and colleague of mine met me who happens to be close relative of Sir Mazhar. He provided some information which I am posting here.

According to him, Sir Mazhar was born before partition (I was not aware of this) in Karachi at Jan(n) Bai maternity home Kharadar. He was born still baby not breathing. Nurses were perplexed, how to inform Sir's mother. At young age his mother was very beautiful. Mean while the elder brother of Sir's father Mr. H M Khoja came to see the new born child as he was the first boy born in family. Khoja Saheb asked nurse incharge to see the new born. The nurse took Khoja Saheb out of mother's room so that she should not listen the conversation as mother was not informed so far. Out side the room nurse sadly informed that the child in not breathing. Khoja Saheb asked the nurse show me the child. Nurse took him to labor ward and showed the baby. Looking at child, Khoja Saheb said to nurse, I feel some movement in child's body, please call the doctor. Nurse immediately called the doctor, child was given CPR, doctor adopted some procedures and the child started crying. All were happy that child was alive and breathing on its own. At childhood Sir Mazhar had chicken pox and that left some stains on his face BUT his eyes were very beautiful 'GREENISH'. I remember Couple of times in class he said jokingly" I am looking for those two nurses who revived me and left me wandering in jungle of this world, though I was happy in my original world", and said the following couplets of famous Sindhi poet 'BEDIL'. Bedil is 3rd in line of famous Sindhi poets. First is Shah Latif Bhittai, second Sachal Sarmast, and 3rd Bedil.

PAAN(N) TOU PAIDA KAYO
MUUN NA CHAYO AHSAAN KAR
SHIKAM E MAADAR MEIN TOU RAKHIYO
MAAN NA CHAYO MUUN TE AHSAAN KAR

You created me, I did not request to oblige me. You kept me in womb of mother (in darkness), I did not said oblige me.
Also he said a couplet of Shah Latif Bhittai;

MUUN KHE PREIN BHADHI WIDHO TAARR MEIN
UBHA EINYA CHAWAN MATTAN PAANDH PUSAIEN

My friend tied my hands and threw me in ocean (of this world), then standing on shore warned me, look cloths should not be soaked.

My friend told me one interesting story about Sir's maternal grand mother. Ismaili khoja community mostly is migrating community. Prepartition they moved from one town to other or from one province to other for search of jobs and better location for businesses. Around in 1930's the father of his maternal grand mother with his two young daughters migrated to Hyderabad Sindh from Kathiyawar looking for better job (his wife passed away before he came to Hyderabad). At that time Hyderabd jamait was very small in numbers and Mukhi of jamait was Aitamadi Hashim Lalwani. The father of young girls met with Mukhi Saheb and requested to find some job and accomodation. Mukhi Saheb offered him post of jamait bhai and alloted a room on ground floor of jamait khana for accomodation. It is said 'man proposes and God disposes', after one year when jamait bhai was working in kitchen of jamait khana that was stormy night all of sudden the thunder bolt struck jamait khana and jamait bhai was electrocuted. That was a disaster. All of sudden the two girls became orphans. Mukhi Saheb knew not any relative in Kathiyawar to contact any close relative of jamait bhai. Mukhi Saheb took those girls at his home and become godfather of girls. When girls grew up Mukhi Saheb tried to arrange marriage for them but unable to find any suitable person. Mukhi Hashim had four sons. the family was very religious. Mukhi Hashim authored many books on Ismailism and sufism. He was a literary person and had friendship with Mirza Qaleech baig (authored more than 300 books), other litrary person of time was Muhammad Sidque (pen name Musafir). On request of Mukhi Hashim, Mirza Qaleech baig wrote a book on Ismailim named "Tohfa e Ismailiyan" (a short history), and Sidque Musafir translated few books in Sindhi from Persian on Ismailism. Mukhi Hashim had four sons which later on became famous for their services in community. Alijah Alidina, Alijah Gullam Ali, Waras Essa, and Aitamadi Mahbub Ali. Mukhi Hashim decided consulting his wife amma Sabai and married those two girls one with Alidina, elder girl named Rahmat and was famous as amma Rahimi in community and other named Zainab famous as amma Jena with Gullam Ali. Sir Mazhar's mother was daughter of Alijah Gullam Ali and amma Jena, and grand daughter of Mukhi Hashim Lalwani.
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Re: SIR MAZHAR

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KUN FA YAKUN (Be and it is)

He is the Originator of the heavens and the earth. When He decrees a matter, He simply tells it, “Be!” And it is! (2:117)

HO HO KARTA HOI GAYA
HOTTA NA LAGEY WAAR
(Syedah Imam Begum)

The "AMR" (command) of God is in the word "KUN" (be). He alone is the Absolute Sovereign of the world of creation and the world of command. By His AMR (command) The souls and the things pass through the boundry of creation. Fayakun is not that Allah issues a verbal command with the word 'Be', but the reality is that when He wills something to exist it exists. God says in Quran,"Indeed, His are the "KHALQ" (creation) and the "AMR" (command). Blessed be God, the sustainer of the worlds" (7:54). That is to say, He alone is the sovereign of both the worlds of bodies (matter) and souls. There are His countless bounties and favors in both of them. He is the sustainer of both the creation and command. Quran says," The originator of the heavens and earth, when He decrees a matter, He says "BE" and it is there" (2:117). Thus there is no doubt that God has created the heavens and earth by the command "KUN" (be) through "IBDA'" that is (instantanious creation), and when command in them reaches the level of completion, He says to it BE and it becomes. Another Quranic verse in this regard is,"But His AMR (command), when He intends a thing, is only that He says unto it BE, and it becomes (36:82). That is to say that, every thing has the natural capacity and the divine guidance to join the world of command automatically after attaining the physical and spiritual perfection. Thus the merging of a thing with the world of command is the practical command of God. At this place, God's will (iradah),His command (amr), and that which is commanded (ma'mur) become one. Every thing is given a specific mode and a kind of natural guidance by God, according to which it constantly acts. This natural guidance is found in the form of nature (Tabi'aat) or in the form the soul, then according to order of this natural guidance, all these things gradually advance towards the return (ma'aad). Quran says," Say, each one acts according to its mode, but your Lord knows very well the one who is the best guided as to the way (17:84).

The signs of the power and creation of His wisdom filled universe upon which God commands to reflect, present the concept of such a circle, which has no end. That is to say, that the heaven and heavenly bodies are circular, not only in their shape, but also in their perpetual movement. The earth itself is a globe and its daily and annual rotation is circular. Further, the exchange of day and night, the coming and going of months, seasons and years, the rotation of water ans air, are all in circle. In short, there is nothing in the external world which does not move in the specific circle. The Quran confirms this universal law (Qanun e kul) in the verses (21:33) and (36:40). Thus the circles of entire universe unanimously and harmoniosly testify that the creation is perpetually in a circle. It has neither beginning, nor an end. This circle unites the world of creation and world of command in such a way that there is no temporal priority and posteriority between the two. Hence the concept of creation is in the form of a circle, for God says 'BE' both in the beginning and the end of creation of the macrocosm and the microcosm. Since every human being is a microcosm, therefore the command 'BE' is applicable to him actually or potentially. Thus the word 'BE' and pre-eternity and post-eternity are embedded in the soul of every person.

Allamah Iqbal has said:

YEH KAAINAT ABHI NA TAMAAM HAI SHAYAD
KE AA RAHI HAI SADAAE KUN FAYAKUN

Perhaps this universe is not complete yet, therfore one can hear 'sada' (voice) of Kun Fayakun.

(I have some notes of lectures of Sir Mazhar which he delivered at gatherings or SatSung. I have translated this above lectur in English from Urdu).
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Re: SIR MAZHAR

Post by swamidada »

In karachi when ever Sir had time attended lectures by Allamah Naseer Hunzai. Mostly he was interested in the lectures on Taweel of Quran by Allamah Saheb. Quran was Sir Mazhar's passion. He had many Tafseers on Quran but not any complete on Taweel of Quran. Allamah Saheb had written more than 120 books mostly on Taweel and esoteric interpretation according to Ismaili Philosophy. The famous one is " A THOUSAND WISDOMS " (an encyclopaedia of taweel). Originally the book was written in Urdu named ' HAZAAR HIKMAT ' and was translated by Dr. Faqir Muhammad Hunzai and his wife Rashidah Hunzai. Infact, Dr. Faqir Muhammad and his wife had translated around 60 books in English written by Allamah Saheb in Urdu. Dr. Faqir Muhammad was IIS research scholar. Dr. Faqir had great respect for Sir Mazhar.
It was Shahnaz Salim Hunzai who introduced Sir with Allamah Saheb. Shahnaz was Sir's favourate student whom he called my 'star student', not only Shahnaz but he called others also 'star students' like Amin Rehmani, Sarfaraz Abdullah, Munaf, Fatimah, Aslam Vasanji, and scores of others from different RCs like Karimabad, Rahimabad, Salimaabad, Masala, La Bella, Platinum, Al Barkat, Nazimabad, North Nazimabad. Those students were valuable asset to community in religious field.
In my opinion, if Shahnaz had stayed with ITREB, she should have been most famous Al Waizah and a great Teacher. It was unfortunate she quit ITREB (though still she is a good speaker, I have seen her lectures on U Tube). Shahnaz is brilliant, talented, highly educated and knows many languages.
Though Sir Mazhar had some reservations and difference of opinion with Allamah Saheb but till he was in Karachi before disappearing, he respected Allamah Saheb and appreciated his literally works. There were some paragraphs in the books which Sir Mazhar thought were not appropriate in a most conservative country and should have repercussion and he mentioned this to then president of Khana e Hikmat.
swamidada
Posts: 1539
Joined: Sun Aug 02, 2020 8:59 pm

Re: SIR MAZHAR

Post by swamidada »

During lecture on Ma'iraj Sir Mazhar quoted a couplet said by SARMAD KASHANI.

MULLA GUYAD KE BAR SHUD AHMAD BI FALAK
SARMAD GUYAD FALAK BI AHMAD DAR SHUD

Mullah says that (during Ma'raj) Ahmad went to the heavens
Sarmad says that the heavens came inside Ahmad

Sir also quoted Rumi;
CHEEST MA'IRAJ? INQELAB ANDAR SHU'UR

What is Ma'iraj? It is revolution in conscious.

SARR E LA MAKAN SE TALAB HUI
SUI E MUNTAHA WOH CHALEY NABI
KOI HADD HAI UNN KE 'URUJ KI
BALAGHAL 'ALLA BI KAMALHI....
Ambar Shah Warsi

Sir Explained Ma'iraj is 'URUJ (ASCENTION) to highest spiritual point beyond there is no point. He said, "Ma'iraj is spiritual revolution and evolution in deep conscious, can be acqired by pure life without sins and with ibadat rigorously, and fana fi Allah". Still it is not compulsory or in the hands of salik or sufi or momin to acqire TAJJALI OF NOOR.
In BK farman, Hazar Imam said," Light is not yours to be taken, it is yours to be given.

Mostly Sunnis believe Prophet went on Ma'raj physically. but sufis, mostly Shias and paticularly Ismailis believe it was spiritual journey. Sir quoted a couplet of Ginan;

UNN KU BAATT KOUN DIKHAWEY
SUB SURGUN MEIN AAWEY JAWEY

He also mentiond the following couplet said by Allamah Iqbal;

KAFIR KI YEH PAHCHAN KE AFAAQ MEIN GUM HAI
MOMIN KI YEH PAHCHAN KE USS MEIN GUM AFAAQ

A kafir's acquantance is that he is lost in wordly affairs, where as a momin's acquantance is that heavens are merge in him.

I just gave the gist of above lenghty topic. Sir Mazhar was influenced by the the story of Sarmad the martyr.

As narrated by Sir, Sarmad was born around 1590 in Kashaan. He was a Persian-speaking Armenian mystic and poet who travelled to the Indian subcontinent his permanent home during the 17th century. Some authors wrote Sarmad was a Jewish Armenian merchant (but some claimed he was a Christian), who later adopted Islam and left his home in Iran for Delhi.
Sarmad meaning "eternal" or "everlasting". The name is also given to Christian male babies born in the Middle East. ( some Ismailis have also adopted the name Sarmad, I have met two Ismailis at Hyderabad and in Karachi with name Sarmad).

Sarmad stayed few years in Thatta Sind where he came into the company of yogis and started living half naked,and from there he moved to Dehli. Sarmad the Martyr was unique in his age and the saint of his time.

From his Letters and Quatrains it is apparent that he was very learned in the traditional Islamic sciences. He had great command over the Persian language and also knew Arabic. Professionally, he was a trader.

He reached Delhi in this state of half nakedness. Prince Dara Shikuh was Sufi-orientated and a friend of fakirs and sufis. Dara Shikuh was eldest son of Mughal Emperor Shah Jahan who built TAJ MAHAL. When Dara discovered that Sarmad had entered Delhi he ensured that he became acquainted with the Shaykh very soon. After he got to know the Shaykh closely, he was greatly affected by his spiritual power. He respected the Shaykh very much. Prince Dara Shikuh was one of his admirers. Thus he became to have much influence at court.

A change of government:
When Shah Jahān fell seriously ill in 1657, the tension between the two brothers made a war of succession seem inevitable. By the time of Shah Jahan’s unexpected recovery, matters had gone too far for either son to retreat. In the struggle for power (1657–59), Aurangzeb showed tactical and strategic military skill, great powers of dissimulation, and ruthless determination. Decisively defeating Dara at Samugarh in May 1658, he confined his father in his own palace at Agra. In consolidating his power, Aurangzeb caused one brother’s death and had two other brothers, a son, and a nephew executed.

Emperor of India:
Aurangzeb’s reign falls into two almost equal parts. In the first, which lasted until about 1680, he was a capable Muslim monarch of a mixed Hindu-Muslim empire and as such was generally disliked for his ruthlessness but feared and respected for his vigour and skill. During this period he was much occupied with safeguarding the northwest from Persians and Central Asian Turks and less so with the Maratha chief Shivaji, who twice plundered the great port of Surat (1664, 1670). Aurangzeb applied his great-grandfather Akbar’s recipe for conquest: defeat one’s enemies, reconcile them, and place them in imperial service. Thus, Shivaji was defeated, called to Agra for reconciliation (1666), and given an imperial rank. The plan broke down, however; Shivaji fled to the Deccan and died in 1680, as the ruler of an independent Maratha kingdom.

After about 1680, Aurangzeb’s reign underwent a change of both attitude and policy. The so called pious ruler of an Islamic state replaced the seasoned statesman of a mixed kingdom; Hindus became subordinates, not colleagues, and the Marathas, like the southern Muslim kingdoms, were marked for annexation rather than containment. The first overt sign of change was the reimposition of the jizya, or poll tax, on non-Muslims in 1679 (a tax that had been abolished by Akbar). This in turn was followed by a Rajput revolt in 1680–81, supported by Aurangzeb’s third son, Akbar. Hindus still served the empire, but no longer with enthusiasm. The Deccan Shia kingdoms of Bijapur and Golconda were conquered in 1686–87, but the insecurity that followed precipitated a long-incipient economic crisis, which in turn was deepened by warfare with the Marathas. Shivaji’s son Sambhaji was captured and executed in 1689 and his kingdom broken up. The Marathas, however, then adopted guerrilla tactics, spreading all over southern India amid a sympathetic population. The rest of Aurangzeb’s life was spent in laborious and fruitless sieges of forts in the Maratha hill country.

Agrarian discontent often took the form of religious movements, as in the case of the Satnamis and the Sikhs in the Punjab. In 1675 Aurangzeb arrested and executed the Sikh Guru (spiritual leader) Tegh Bahadur, who had refused to embrace Islam; the succeeding Guru, Gobind Singh, was in open rebellion for the rest of Aurangzeb’s reign. Other agrarian revolts, such as those of the Jatts, were largely secular.

In general, Aurangzeb ruled as a militant orthodox Sunni Muslim; he put through increasingly puritanical ordinances that were vigorously enforced by muhtasibs, or censors of morals. The Muslim confession of faith, for instance, was removed from all coins lest it be defiled by unbelievers, and courtiers were forbidden to salute in the Hindu fashion. In addition, Hindu idols, temples, and shrines were often destroyed.

Prince Aurangzeb defeated his elder brother Dara Shikuh who was nominated by Shah Jahan ro be king after him. Aurangzeb took the reigns of power into his own hands in lieu of Shah Jahan and house arrested his father. Dara Shikuh began to wander from desert to desert and settlement to settlement. This period was a testing one for Dara Shikuh’s sympathisers, supporters and associates. Sarmad was one of these too. Some people had fled with Dara Shikuh and those who remained considered themselves in danger. Sarmad chose not to leave as he knew that his burial place would be in Delhi as he mentioned this to followers.

The accusations which were made upon him were politically motivated because he was a sympathiser of Dara Shikoh. Aurangzeb considered Sarmad dangerous to revolt against his kingdom because he had thousands of followers.

The first accusation was that he had apparently rejected the Prophet’s physical Ascension mai'raj, and had said;

The mullah says that Ahmad went to the heavens
Sarmad says that the heavens came inside Ahmad!

The second accusation made upon him was that he was a sympathiser and well-wisher of Dara Shikuh.

The third was that he was always half nude which is against the teachings of the Shar’iah.

The fourth accusation was that he did not read the full kalimah and only recited the words LA ILLAH “There is no god ”. Allamah Iqbal has said;

CHI MI GUYAM MUSALMANEM BI LARZAM
KE DANIM MUSHKILAT E LA ILLAH RA.

When I call myself a Muslim I shiver, because I know the difficulties of saying la illah.

He was summoned in the court of Aurangzeb. In this gathering there were the greatest scholars and divines present too in addition to Aurangzeb. Aurangzeb asked him, “People say that you gave Dara Shikuh the good news of the sultanate (kingdom). Is this true?” Sarmad replied, “Yes it is true; and that good news was truthful for he has attained the crown of the eternal sultanate (kingdom).” The scholars asked him, “Why do you roam around almost naked?” His reply was "I was born naked". The scholars asked him to put on some clothes but he ignored them. Aurangzeb addressed the scholars and said, “Being naked in itself is not a reason to kill someone. Sarmad was asked to recite the kalimah. As per his habit he only recited, LA ILLAH “There is no god”. When the scholars heard these words of negation they were extremely annoyed. He replied, “Presently, I am drowned [mustaghraq] in Negation; I have not yet reached the (spiritual) station of Affirmation yet. If I read the full kalimah in this state, I will be telling a lie.”
The scholars decided that this action of his was blasphemy [kufr] and that repentance was necessary. Sarmad refused to repent. The scholars decided that the death penalty was permissible in this case.

The next day he was taken to the execution spot. When the executioner came near to him with a gleaming sword in his hand, he smiled on seeing him and then lifting his eyes to the sky spoke these historic words:
“May I be sacrificed for you! Come, come, for whichever guise You come in, I recognize You!”. Further he said;

There was a commotion and I opened my eyes from the dream of Non-Existence
I saw that the night of sedition still remained, and so went back to sleep!

His martyrdom occurred in the year 1070 A.H. His shrine is in the compound of Jamia Masjid in Delhi .

Sarmad was a perfect intoxicated [majzub] saint. He had no equal in his Islamic knowledge and virtues. Many people were his followers and disciples. His letters, which are known by the title, “Ruqa’at e Sarmad” [Epistles of Sarmad] are a testimony to his knowledge. He also wrote many quatrains [rubai] in Persian and these are famous as Rubaiyyaat e Sarmad (Quatrains of Sarmad). These have been published. Two of his most famous quatrains are:

O’ Sarmad the pain of love is not given to slaves of their desires
The burning of the moth’s heart is not given to the honey-bee!

A whole lifetime is required to obtain Union with the Friend
This treasure, Sarmad, is not given to one and all!

After his martyrdom the words, "There is no god but Allah” were heard from his mouth thrice. Not only did his severed head recite the kalimah but it continued to praise Allah Almighty for some time afterwards.
Aurangzeb ruled for nearly 48 years, after Sarmad’s martyrdom but never achieved peace and tranquillity. He spent a long time fighting with Marathas and in the Deccan with Shia rulers. He was a deep conservative Sunni Muslim. He destroyed many Shia monuments as well Mandirs.

Continue...... there is other version of Sarmads's martyrdom.
swamidada
Posts: 1539
Joined: Sun Aug 02, 2020 8:59 pm

Re: SIR MAZHAR

Post by swamidada »

Other Version of Sarmad's martyrdom

Your God is under my feet!!!
(as narrated)

Aurangzeb had animosity with Sarmad because he stood strong like rock by side of Dara Shikoh (elder brother of Aurangzeb). It was all about throne of Mughal Empire. Shah Jahan had nominated his elder son Dara to be king after him. Aurangzeb wanted to become king himself of vast Mughal Empire. He house arrested his father and declared war against Dara Shikoh. In that conflict there was battle in which Dara's armies were defeated and Aurangzeb took control of Mughal Empire.

Sarmad had thousands of followers plus remaining armies of Dara. Aurangzeb feared that they could revolt against him, hence he wanted to eliminate Sarmad. On one Friday, Aurangzeb headed with his soldiers to attend Friday prayer in main mosque (Jamia masjid) in Dehli. On way Aurangzeb saw Sarmad roaming around. He thought it is time to test him. He ordered few soldiers to bring Sarmad infront of me. When Sarmad came Aurangzeb politely said,"Let us offer Juma prayer together". Sarmad replied, Why not, let me do wudhu (ablution). Aurangzeb asked Sarmad to stay next to me. When Juma Namaz started and pesh imam said 'ALLAHU AKBAR', Sarmad promptly said in Persian, "KHUDAI TU ZEER PAAI MON AST", YOUR GOD IS UNDER MY FEET. Aurangzeb was angered, namaz was broken. Aurangzeb asked the chief Qadi present there to issue fatwa according Shariyah against what Sarmad said. Qadi gave fatwa that Sarmad should be beheaded. On order of Aurangzeb a soldier hit with sword on throat and beheaded Sarmad.
Sarmad's body did not fall on ground, he bent and picked up his head with left hand and put on his right hand, and started moving towards minaret of masjid. As he moved forward to steps of minaret winds started blowing, thunder rumbling, lightening, and all of sudden there was darkness all over, every one was scared. Sarmad started moving upward to top of minaret. At that time a darvesh appeared on main gate of masjid and ordered Sarmad to stop moving upward. Listening this Sarmad's body fell on steps of minaret, though dead but Sarmad obeyed the "order" of his murshid. That darvesh was murshid of Sarmad and was known as 'Harey Bharey Shah' in Dehli. Darvesh came near to Aurangzeb and said,"blood of Sarmad is on your hands". Aurangzeb roared, " what he (Sarmad) said was against Shariyah". Darvesh replied,"no, let me prove". Darvesh asked Aurangzeb,"where Sarmad was standing for namaz". Aurangzeb replied here next to me by pointing at the spot where Sarmad was standing for namaz". Darvesh told Aurangzeb to order your soldiers to dig the spot where Sarmad was standing. On order of Aurangzeb soldiers dug that spot and two feet deep they found a utensil filled with golden coins which that pesh imam had burried there. Darvesh told Aurangzeb that when your pesh imam said ALLAHU AKBAR at that time his attention was towards that treaure and not towards ALLAH, hence spiritually realizing this Sarmad uttered 'your God is under my feet'.
Sarmad's shrine is in the compound of Jamia Masjid in Delhi.
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