Islamic Ethics vs Liberal Ethics

Honestly offspring’s of Adam & Eve, Muslims develop their Islamic-ethics from the sacred book Al-Quran-e-Kareem and Hadith shareef (sayings of the Noble Prophet), while Quran-e-Kareem encloses more than a few commands and Muhammad’s (Ummatee) followers must act upon. The Hadith shareef presents Muhammad صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّمَ as the perfect human, whom Muslim-Ummah must imitate in all esteems. Muhammad صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّمَ was revealed upon the Ummah as a mortal-being, appointed by Gracious Almighty Allah (God) to teach the word of Allah (God) and lead a model life, as the best “Model” for mankind in virtues and perfection. The beloved Prophet صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّمَ is living evidence, of what man can be and of what he can achieve in the realm of excellence and virtues.

And those who struggled in Our path – We shall surely show them Our paths; and indeed Allah is with the righteous ones. (1)

Muslim believers look at the whole thing in a different way and morality comes from the beloved Prophet’s actions and good is whatever He exercised. Morality does not decide the Prophet’s actions; however His actions decide and outline morality. The acts of the beloved Prophet صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّمَ are not conventional acts but are Gracious Almighty Allah’s own acts endowed, guided and permitted by Gracious Almighty Allah عَزَّوَجَلَّ.

Whoever desires harvest of the Hereafter, We increase the harvest for him; and whoever desires the harvest of this world – We shall give him part of it, and he has no share in the Hereafter.(2)

It was for this approach and by this reason that beloved Prophet Muhammad’s sentiments became the beliefs of Islam while his personal lifestyles and habits became moral essentials; Gracious Almighty Allah’s directives for all disciples in all ages and places to follow.

You are the best amongst all the nations that were raised among the people – you command what is good and prohibit what is evil and you believe in Allah.(3)

Islam is a complete way of life, and ethics is one of the keystones of Islam.  Ethics is one of the essential sources of a nation’s power, just as immorality is one of the leading causes of a nation’s failure.  Islam has established some all-purpose essential rights for humankind as a whole, which are to be perceived in all situations.  To endorse these rights, Islam has delivered not only legal safety measure, but also a very operational moral system.  Therefore, whatever leads to the prosperity of the individual or the society and does not face any sayings of the religion is ethically good in Islam, and whatever is harmful is ethically bad.

And let there be a group amongst you who invites towards goodness, and commands what is good and forbids what is evil; it is they who are the successful ones.(4)

Well-known of its significance in a vigorous society, Islam supports ethics and substances that lead to it, and positions in the way of dishonesty and substances that lead to it.  The administrative principle for the conduct of a Muslim is (Virtuous Deeds) and this term covers all deeds, not only deeds of worship.  The Protector and Evaluator of all deeds is Gracious Almighty Allah (God) Himself.

The most essential characteristics of a Muslim are virtues and modesty and a Muslims should be modest with the Creator Gracious Almighty Allah (God) and also with all His Creations.

And turn not your face away from people (with pride), nor walk in insolence through the earth.  Verily, God likes not each arrogant boaster.  And be moderate (or show no insolence) in your walking, and lower your voice.  Verily, the harshest of all voices is the voice (braying) of the ass. (5)

A Muslim should not be unproductive or devoted to the temporary desires of this world. While record people let the material world to fill their hearts, Muslims should keep Allah (God) in their hearts and the substantial world in their influence.  Instead of being devoted to the Pullman and the work and the credential and the bank figures, all these possessions become tools to mark us better societies.

It is not righteousness that you turn your faces towards East or West; but it is righteousness (the quality of ) the one who believes in God and the Last Day and the Angels, and the Book, and the Messengers; who spends of his wealth, in spite of love for it, to the kinsfolk, to the orphans, to the needy, to the wayfarer, to those who ask and for the freeing of slaves; and who is steadfast in prayers, and gives Zakah (Alms); and those who fulfill their covenants which they made; and who are patient and perseverant in poverty and ailment and throughout all periods of fighting.  Such are the people of truth, the pious. (6)

Definition of the verse demonstrates that morality and piety is centered before all others on a correct and truthful faith.  The significant to virtues and good behavior has a strong bonding with Gracious Almighty Allah (God), who perceives all, at all times and universally.  He discerns the secrets of the hearts and the plans behind all acts.  And so, a Muslim must be ethical in all situations; Almighty Allah (God), is very well aware of every one, when no one else is therefore, we can deceive the whole world, except for Him.  We can escape from the world, but not from Him, so when there is no escape why disobey Him.  The affection and endless awareness of Gracious Almighty Allah (God) and the Day of compensation enable’s man, to be ethical in behavior and honest in intentions, with dedication and devotion:

Do not ever think of those who rejoice for their deeds and wish to be praised without doing (good deeds) – do not ever think that they are safe from the punishment; and for them is a painful punishment.(7)

Aj banta hun mu’azziz Jo khulay Ḥashr mayn ‘ayb

Haye ruswayi ki afat mayn phansun ga Ya Rab

Translation: Ya Rab! Today, I act as if I am a respected person. Alas, I will be disgraced if my faults are exposed on the Day of Judgement. (8)

Ethics in Islam lectures every feature of a Muslim’s life, from greetings to comprehensive relations.  It is collective in its scope and in its applicability’s, whereas morality rules in selfish needs, arrogance and evil behaviors.  Muslim-Ummah must not only be ethical, they should also command virtues and not only abstain from immoral but must also outlaw them.  Furthermore, must not only be ethically strong, but they must also contribute to the ethical condition of the society as a whole.

You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in God; and if the followers of the Book had believed it would have been better for them; of them (some) are believers and most of them are transgressors.(9)

Islamic Ethics <> Conclusion;

When observing Islamic-ethics, Muslims appreciate Muhammad صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّمَ as model human-being, the one all mankind should strive to imitate. Along with extra universal virtues, the 5 Pillars of Islam form a core of Islamic-ethics and supports incentives for ethical deeds along with keenness of final judgment is the strongest.

References;

(1) [Kanz-ul-Iman (Translation of Quran)] (Part 21, Surah Al-‘Ankabt, verse 69)

(2) [Kanz-ul-Iman (Translation of Quran)] (Part 25, Surah Ash-Shura, verse 20)

(3) [Kanz-ul-Iman (Translation of Quran)] (Part 4, Surah Al-‘Imran, verse 110)

(4) [Kanz-ul-Iman (Translation of Quran)] (Part 4, Surah Al-e-‘Imran, verse 104)

(5) (Quran 31:18-19)

(6) Verse 177 of Surat Al Baqarah

(7) [Kanz-ul-Iman (Translation of Quran)] (Part 4, Surah Al-e-‘Imran, verse 188)

(8) (Wasail-e-Bakhshish, pp. 91)

(9) (Quran: 3:110)

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Islamic Channels Mirroring the True Picture of Islam

It is Impossible to prosper a satisfied life without experiencing his/her responsibilities and priorities towards Islam. Islamic-channels enlighten people about their priorities in Islam. The best guideline for a Muslim-Ummah to settle a peaceful and tension free life is to follow the instructions of the holy Quran and Sunnah. Many religious personals watch live Islamic-channels to get guidance for settling a peaceful prosperous life.

This is an era of satellite channels, as various nations contest with each another to possess a powerful source to deliver their messages and win their interests towards their religious believes. Muslims have evenly made phenomenal headway in the practical field and devoted some channels for the betterment of Islamic values. The impression of Islamic values is completely doctored in most of the communities especially in the Western world. It is our rightful job to highlight the true picture of Islam and we can obtain our objective by promoting Islamic channels in aid of Islamic values.

The mental structures of a sizeable community of Muslims have been infected as a reaction of their wrong perceptive of Islamic values. The western culture played a vital role in creating conflicts between different minds of thought and religious activities in the Islamic Ummah. This particular movement crudely distributed us in groups, many of which have departed from the Islam circle eventually and lost their integrity while some preoccupied extremist perspective and backed away from Islam’s balanced line. All these groups will reflect a negative effect on Islamic community especially on our young generation. An Islamic channel will positively support the process of rectifying misunderstandings about Islam and will also upgrade Islamic knowledge and help propagate balanced Islamic education.

Millions of Islamic followers and societies situated in non-Muslim communities, especially in America and Europe, lack true awareness of the Islamic believe and practices. These societies are indeed requiring an Islamic channel to safeguard their Islamic integrity and tie them with their roots. It will establish their tutorial orientation by supporting them with sacred and mental input and enables them to connect with non-Islamic communities in which they live.

Some countries especially those with a well-established system of believe, broadcasting akin to one specific religion is allowed or in some circumstances necessary. For example the duty of The Islamic Republic of Pakistan Broadcasting Corporation is restricted by law “to broadcast only programs that develop Islamic culture, national integrity and standards of democracy, Independence equality, patience and social integrity as outlined by Islam.

When we make a statement regarding Islamic channels 2 leading questions emerge: Is there any requirement for an Islamic channel in the modernized world? And how do we describe an Islamic channel? And are the religious programs similar to those that have been broadcasted since their start from the 1960s?

We have to justify these essential questions before concluding of the recent position of Islamic channels. Honoring the positive efforts of Islamic channel analysts differ with opinions on the interpretation and quality of Islamic channels. Some are reflected with an influence that Islamic channels are just an addition of religious TV programs in both practically and theoretically.

 

Some think that it is a collection of Religious preaching material broadcasted by TV channels, which can be plagiarized and broadcasted by a channel highlighting specific viewers of sacred mindset who do not wish to view other channels than Islamic.

Under consideration there are miscellaneous Islamic-channels on the picture in The Islamic Republic of Pakistan. The biggest name includes Madani-Channel established in (2008) and administrated under the supervision of Dawate-Islami propagation of the holy Quran & Sunnah founded by Ameer-e-Ahle Sunnah Hazrat Moulana Abul Bilal Muhammad Ilyas Attar Qadri (دَامَتْ بَرَکاتُہُمُ الْعَالِیَہ). “Madani-channel is broadcasting religious programs presented by Muslim scholars offering fatwas and preaching Islam according to Sunnah of the holy prophet (صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّمَ)”.

Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) session with Hazrat Khizhar (عَلَیْہِ الصَّلَاۃُ وَالسَّلَام)

Abdul Qadir Jilani (رَضِیَ اللہُ تَعَالٰی عَنْہُ) say’s when he started his divine trainings in the wildernesses of Baghdad; he met an individual who was very attractive and had a Religious and sparkling face. The person inquired if he would like to stopover with him. Abdul Qadir Jilani (رَضِیَ اللہُ تَعَالٰی عَنْہُ) said that he would love to. The person then stated that this could only be done if you promise to be obedient to my commands and never to question my sayings or actions. Abdul Qadir Jilani (رَضِیَ اللہُ تَعَالٰی عَنْہُ) instantly agreed upon this. The person then ordered Abdul Qadir Jilani to sit at a recommended place and not to move till he returned back. The person left and returned approximately after one year and found Hazrat Abdul Qadir Jilani (رَضِیَ اللہُ تَعَالٰی عَنْہُ) still seated at the prescribed place. He spent a few moments with Abdul Qadir Jilani (رَضِیَ اللہُ تَعَالٰی عَنْہُ) and then asked him to sit and wait for him once more. This person left and returned again after one year. He once again spent some time with the Great Saint and then left again giving him the same orders as he had done twice. He then came back after a year and along with him brought some milk and (bread). At last he proclaimed “I am Hazrat Khizhar (عَلَیْہِ الصَّلَاۃُ وَالسَّلَام) and I have been asked to eat this food with you and so they ate.

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Advice of Ghous-e-Azam’s Mother ( رَضِیَ اللہُ تَعَالٰی عَنْہُمَا )

Abdul Qadir Jilani (رَضِیَ اللہُ تَعَالٰی عَنْہُ) was still studying in a Madrassa located in Baghdad shareef when his dearest father and grandfather sayedi Abu Saalaeh (رَضِیَ اللہُ تَعَالٰی عَنْہُ) and Hazrat Abdullah Soom’ee (رَضِیَ اللہُ تَعَالٰی عَنْہُ) migrated from this worldly life to the better Hereafter. After their demise the burden of his education fell on the holy shoulders of his sanctified mother (رَضِیَ اللہُ تَعَالٰی عَنْہَا). With endurance, truthfulness and loyalty, she performed the duty which was appointed to her. When Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) was about 18 years old he wished for an approval to journey to Baghdad, so he may complete his education and strive for more & more divine knowledge. His loving mother (رَضِیَ اللہُ تَعَالٰی عَنْہَا) permitted him without a 2nd thought agreed to this self-sacrificing appeal.

Sayyeda Um-mul Khair Fatima (رَضِیَ اللہُ تَعَالٰی عَنْہَا) in here old age said: Good-bye to her son Abdul Qadir Jilani (رَضِیَ اللہُ تَعَالٰی عَنْہُ). It was such a stage in her life, when parents generally hang on to their children for ethical and economical backing but this religious and clean servant of Almighty Allah (عَزَّوَجَلَّ) desired just the liking of both Almighty Allah (عَزَّوَجَلَّ) and his dearest prophet (صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّمَ). Although she was very fond of Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) but she did not let her emotional spirits come afore the liking of Almighty Allah (عَزَّوَجَلَّ). She desired her son to become a man of true knowledge and wise wisdom.

Particularly in that time, people travelled a lot more over on foot by the means of horses & camels passing between thick forests and jungles. There was a real threat of voyagers being mugged and executed. Significant to all the circumstances she still braced his call and greeted well wishes by kissing his forehead. She said, “Dear Abdul Qadir I have grown very old and I can assume that will never ever see you again but my prayers and blessings will always be guiding you. May Almighty Allah (عَزَّوَجَلَّ) award you with victory in your journey of achieving knowledge?” His loving mother advised him with a Pearl of wisdom, “I am stitching 40 dinar’s in your coat, for your expedition and Abdul Qadir my darling child Knot my advice and assume this as a key to a successful life. At all times say the truth! Do not even think of speaking lies”.

Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) replied “My beloved mother, I give you my word that I will permanently deed on your guidance”. Sayyeda Fatima (رَضِیَ اللہُ تَعَالٰی عَنْہَا) then hugged the star of her eyes with affection and motherly tenderness for the last time and departed him with these praising words “May Almighty Allah (عَزَّوَجَلَّ) guide you he who is your Defender and Helper”.

The expedition of Baghdad started

After saying good-bye to his loving mother, Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) merged into a convoy which was on its way to Baghdad shareef. In the early days travelers usually journeyed in figures for safety reasons. The convoy of Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) arrived in the city of Hamdaan without any occurrence. They travelled further which brought them into a thick jungle where they were assaulted by 60 robbers. The commander in chief of the gang of thieves was the most wanted outlaw named Ahmad Badawi. The travelers did not have the sources to shield themselves from the robbers and were strained to submit their things and treasures to them. After robbing the travelers, the thief’s collected all the wealth and started to divide it among themselves. While all this was accruing Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) was positioned very steadily among the travelers. He was not noticed, assuming him a young boy, none of the thief’s moved towards him. At last one of the thieves decided to question him; Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) answered that he had in his possession 40 dinar’s. On hearing this, thieves who had grouped began to joke about him but listening to the conversation; their chief asked them to bring the child to him. When the Boundless Saint was brought formerly the chief inquired, whether he had any money in his custody and the Saint replied firmly “I have 40 dinars in my possession when the chief heard this, he demanded for the 40 dinars. Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) revealed where the dinars were concealed. On tearing open the coat they were actually 40 dinars sewed beneath the arm of the coat. On witnessing this, all the thieves were astonished. The chief proclaimed: “Sacred young man, we did not know that you had money and after knowing that we are thieves why didn’t you lie to save your money.”

Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) stated: When I had left home for this voyage, I had made a promise to my virtuous mother that I would never ever be untruthful. How could I break a promise which I made to my mother only for saving 40 dinars?

After listening to the complete incident Ahmed Badawi (the leader of the gang) felt shameful and with tears sheading from his eyes said: Sacred young man, You were extremely loyal towards the promise you made with your mother Disgrace on me for an age I have been very disloyal towards my promises which I made with my Creator Almighty Allah (عَزَّوَجَلَّ).

After uttering these verses, the outlaw cried extremely and fell to the holy feet of Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) and asked for forgiveness true heartedly from his sins. When his assistants witnessed this scene, they too similarly apologized sincerely from all their sins. They refunded all the things of the travelers and guided them out of the forest. It has been stated that the apology of these thieves was so heartfelt, that they were sanctified with the level of Wilaayat, only because of Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ). Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) stated: This was the first apology made by a number of Astray people by my very hands.

The King of Awliyaah and Aqtaab of the entire world

Abdul Qadir Jilani (رَضِیَ اللہُ تَعَالٰی عَنْہُ) was born on the 1st of Ramadan 470 Hijri which appears to be the most favored date amid the learned scholars of Islam. His birth was a great sacred sign for the Muslim Ummah as it was not only the birth of a child but it was actually the upcoming of the Sultan of all the (Awliyaah’s), which had been forecasted for centuries before his holy birth. There are many marvelous events which encircled the birth of Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ). Hazrat Sayyeduna Shahabudden Suharwaardi (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) mentioned the following miracles (Karamaath) which encircled the holy birth of Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) in his famous book “Manaaqib-e-Ghousia”.

On the night before the birth of Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) his father Sayyedi Abu Saalaeh (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) saw in his dream the holy, noble Prophet (صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّمَ) who gifted him the happy tidings: ” Abu-Salaeh! Allah (عَزَّوَجَلَّ) has sanctified you with a spiritual son. He is my very beloved and also the beloved of Almighty Allah (عَزَّوَجَلَّ) and he is the most high-ranked among all the Awliyaah and Aqtaab of the Universe.”

When he was born, he had the birth imprint of the holy footprint of Rasoolullah (صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّمَ) on his shoulder. This is the evidence of his Wilaayat and Almighty Allah (عَزَّوَجَلَّ) gifted delightful greetings to his parents in their dream that their beloved son would be the Sultan-ul-Awliyaah and those who confront him would be deceived (Gumraah). On the night of his birth approximately 11 hundred males were born in Jilaan Shareef and every one of them was a (Wali Allah) friend of Almighty Allah (عَزَّوَجَلَّ).

He was born on the night before the holy month of Ramadan. During the whole month of Ramadan amid Sehri and Iftaar time, he not once consumed milk from the time of (sehri) and afore the spell of Iftaar. In common words, he fasted from the very day he was inborn. His sanctified mother mentioned: “He would never cry asking for milk the complete day and would only consume milk at the time of (Iftaar) Subha-nallah! Masha Allah”.

Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) was not alike other offspring’s who would contribute their precious time playing and tricking around. From an affectionate age, he would spend his time in the true memories of Almighty Allah (عَزَّوَجَلَّ). By chance if he ever anticipated joining other children, instantly from an invisible source a voice would be heard saying: “Come towards (Me) dear blessed” Initially, on hearing this say, he would become frightened and would rush to his mother and be seated on her lap. As the time passed, he became familiar to this voice, and now instead of rushing to his mother, he would sacrifice the thought of playing and dwelled in the memories of Almighty Allah (عَزَّوَجَلَّ).

Hz Ghouse Azam rz 3

 

When he was approximately 4 ½ years old, according to firm narrations, his mother signed up his name into a local Madrassa in “Jilaan” shareef. He thus started his initial learning’s at this very Madrassa and stayed in this Madrassa till the age of ten. Through this certain period of time numerous amazing happenings followed. Each time Huzoor Ghous-e-Azam (رَضِیَ اللہُ تَعَالٰی عَنْہُ) entered the Madrassa he witnessed spiritual figures marching by side and stating: “Make way for the Friend of Almighty Allah(عَزَّوَجَلَّ)” His son Sayyidi Abdur Razzak(رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) says that once my father was inquired when he principally came to know of his Wilaayat and Huzoor Ghous-e-Pak (رَضِیَ اللہُ تَعَالٰی عَنْہُ) answered by saying: “When I was about ten years old, I witnessed (Angels) marching alongside on my way to the Madrassa and when we would arrive at the Madrassa I could hear them say: “Make way for the Wali Allah, Make way for the friend of Allah’ It was when this persisted that I distinguished that I had been sanctified with the blessings of Wilaayat.”

Shah Abdul Latif Bhattai (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) advising harmony with his poetry globally

In view, Shah Abdul Latif Bhattai (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) was a graceful man, of an average size. He was solidly built, had cloudy ochre eyes, with a wide and tall forehead. He developed a beard according to the size permitted in the holy prophet’s Sunnah. He had a sincere and cautious review about himself and consumed much life in deep thoughts and self-examination, because he was always worried about his virtuous and religious development with the only reason of searching connection of the sacred. He would often investigate loneliness and think about seriously on the blazing queries flowing in his imagination toward mankind’s spiritual soul:

Reasons to create man-kind ?

 What is his Objective on the Globe? What is his Connection with his Originator?

 What is his Final Goal?

These queries agitated him and drove him towards loneliness and self-examination. He despised inhumanity and could never cause true misery to man-kind or even to an animal-kingdom. He proclaimed a very straightforward life of tolerant. His meal consumption was plain and cautious, so was his getup which was generally ingrained yellow, the shade of the getup of usually monks, Sufis, and hermit, tailored with ebony filaments. Until today, his remains are safeguarded at “Bhitshah” (where his tomb stands), along with so of his monuments such as a marching cane, a pair of eating receptacle, one originated of Sandal-wood and the other of luminous rock, which he utilized for consuming and drinking. His tall beret and his ebony headdress are firmly safeguarded.

In expedition of spiritual candor, Shah Abdul Latif Bhattai (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) well-traveled to various sectors of Sindh and also visited to the adjoining grounds as far as Lasbella, Multan, Jaiesalmeer and Bhuuj. He was well acknowledged among the well-known Sultans and Shahs at crest of might and laws of “Kaalhooras” in the province of Sindh. Nevertheless he well-travelled concerned only towards Islam in the clique of monks, hermits and frequently solo stepping in towns and cities, to comprehend the genuine directives of Islam enclosed in nature. During his journey he traveled towards the highlands, canyons, coastlands, plains and elevations where he encountered the traditional elementary inhabitations. He simultaneously journeyed towards the “Barren Hills” in the south city area of Hyderabad, Sindh.

The verses of his poem include the experience of “Sindhi Sailors” and their sailing expedition to Srilanka and Java. For approximately three years durations, he journeyed with monks and hermits, in pursuit of the faith, harmony, and reconciliation in the highlands of “Lasbella”. At various parts in the “Risaloh” it is remarked that he has been travelling with these hermits to these great, sacred and serene places. He also journeyed to very distant locations in the “Thaar” Desert such as “Junnagaadh” and “Jaisaalmer”.

All though Sindhi authors have not considered toward poetry for children yet still many authors and organizations have been generating positive things for the youth. The most wonderful voice of “Sufism” in Sindh belongs to the “Risaloh” of Shah Abdul Latif Bhattai (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ). This evident collection of magical poetry transmits the vast custom of “Sufism” in a vivid and rich territorial language.

Family tree and Urs of Shah Abdul Latif Bhattai (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ)

A famous Muslim scholar, educator and an original writer of poetry, Merza Caliche Beige has performed a tremendous benefit to Sindhi research by compiling data relatively of the initial life of Shah Bhattai, from the discussions that he had regularly secured with numerous old kin still existing, who acknowledged these details from their parents and ancestors for they had viewed Shah Abdul Latif Bhattai (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) personally and had even voiced with him.

His forefathers had come from (Herat) which is still the 2nd biggest city of Afghanistan to Sindh, after it was removed by “Timur” and his Mongol combatants. Shah Abdul Latif Bhattai (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) was the grandson of Abdul Karim Bullree (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) who was a supernatural wordsmith of great honor, his poetry in Sindhi is living and his honoring is still guarded at Bullree in the formation of an Urs.

Syed Habib Shah (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) was his father who lived in “Hallah-Haveli” a small town 40 miles from “Mattiarri” and next to the village of “Bhitshah”. Afterwards he left the venue and migrated to “Kottri” where Shah Abdul Latif Bhattai (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) spent some part of his immature life.

Shah Abdul Latif Bhattai (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) obtained his greater scholarship in the Maaktab of Akhund Noor Muhammad in fundamental Persian and Sindhi. He is also recognized to have recollected great verses of the holy Qur’an. His communication in Persian with present-day scholar “Makhdoum Moin-uddin Thattavi” as included in the Risaalah-e-Owaisi which brings onlookers to his scholarly ability. In his poetry he addresses Sindh and its adjoining territory; he drafts the remote cities such as Samarqand and “Constantinople” which is now called “Istanbul” he also unfolded about (Saamuundi) Sindhi sailors and their shipping methods journeys as deep as the “Malaabar” shores “Ceylon” which is now called Srilanka and the island of Java. His poetry was early interpreted into German language in 1866 approximately 100 years after his demise by a German Islamic scholar and preacher who was captivated by Sindhi language and culture in around 1860’s. With the support of Sindhi philosophers he gathered a collection of the earliest verses and named it “Shah Jo Risaloh”.

The Urs of Shah Abdul Latif Bhattai (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) is a great ceremony in Sindh, where nations from virtually every small town, districts and cities of Sindh and from various districts and cities of other regions of Pakistan. The Urs begins from 14th Safar every Islamic calendar and continues for three days in which prosperous, needy, immature, elderly, intellectual and farmers make a decisive attempt to show up. His followers, hermits and artists assemble around and narrate passages of his poetry. Intellectual contest and demonstration of his efforts and old Sindhi antiques are also publicized and promoted. In the final approximately 8 years of his momentous life, Shah Abdul Latif Bhattai (رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ) lived in Bhitshah. A few days earlier his demise he separated to his rock-shaped dwelling and squandered all his precious moments in invocation, fasting and consuming very little.

The tomb aloft his grave was constructed by (Mian Ghulam Shah Kalhoro) to celebrate his success over the Rao of Kuchh a Maratha ally in the Desert of “Thaar”.

shah latif - dawateislami