The Coldest Day in Ghazipur History

The Coldest Day in Ghazipur History
Having been in India for the past few years, winter has become a part of yearly ritual in the northern part of India while at the same time, the rainy days are covering most of
the southern part of the sub-continent. It starts sometimes in late October to late February. By early March the weather will very pleasant and beautiful. However, this lovely and pleasant weather will last for a very short time, not more than a week or so. By April the heat of Indian summer is starting to hover around the whole India. One can only whish that the lovely, pleasant spring India would last a little bit longer for everyone to enjoy it.

Talking about winter, this year's winter can be said as the coldest winter ever experienced by the people in the northern part of India for over a few decades. Based on my own experience, having been in India since October 1996, this year's winter is the coldest winter I have ever experienced so far.

Today, Tuesday,8 january 2013, Ghazipur ( U.P.) experienced the coldest morning ever in which the morning temperature recorded at 8.30 AM in the city was 0.2 degree celsius, some few degrees well below the normal 5 to 8 degree celsius. Everyone in Ghazipur was shivering throughout the day and the situation is likely to continue for the next few days.

U.P.Government has decided to close the primary school for the next 7 DAYS, until Saturday due this severe cold.

One thing that needs to be emphasized here is that even though Ghazipur experiences severe cold during winter, there is no possibility of any snow falling in the city. Because the cold winter days in Ghazipur is caused by the movement of cold waves in the upper regions of North India (Jammu, Kashmir, Himachal Pradesh and the neighbouring area in Himalaya). The weather during the winter days in Ghazipur would be chilly and harsh in which sunny days would mean nothing because of the continuous cold waves that hover around the city. Other areas in the northern part of India except those in the upper region are experiencing similiar condition as Ghazipur.
   
The harsh reality of weather in Ghazipur and its surrounding areas in North India have left homeless and poor people to suffer the most. It is during this period of time that reports on people killed by the cold waves, or hot waves during summer, will become headlines in the national or regional papers. This year alone the victims of cold waves have almost reached 100 in total. No one knows who many more homeless and poor people will become the victim of nature.
It is just hope that the Government can provide more facilities for these people so that they do not have to suffer from the harsh reality of nature.

سال بیت گیا

Naya Saal Mubarak

• ایک اور سال بیت گیا۔ صرف ایک ہندسے کی تبدیلی کے ساتھ ہی پوری دنیا میں نئے سال کی تقریبات شروع ہوگئیں۔ اس بات سے قطع نظر کہ یہ عیسوی سال ہے یا ہجری، ایک نئی تاریخ کا باب کھل چکا ہے۔ عیسوی سال کی بنیاد سورج کی گردش پر ہے جبکہ ہجری کلینڈر چاند کی گردش کے تابع ہوتا ہے۔ دونوں کلینڈروں میں ایک سال کے دوران تقریباً گیارہ دن کا فرق پڑجاتا ہے اور تینتیس برسوں میں یہ فرق بڑھ کر ایک سال کے برابر ہوجاتا ہے۔

  

  

  کہتے ہیں ہر نیا سال نئی اُمیدیں لے کر آتا ہے۔ صرف ہندسوں میں ایک ہندسہ بدلتا ہے تو دنیا بھر میں سالِ نو کا ہنگامہ شروع ہوجاتا اب سوال یہ اُٹھتا ہے کہ کیا واقعی ہندسے بدلنے سے حالات بھی بدل جاتے ہیں؟ وہی سورج ہوگا جو گزرے سال کے آخری دن ڈوبا تھا، وہی لوگ ہوں گے، وہی حالات اور سوچیں ہوں گی۔ بس خوشی منانے کا ایک موقع مل جاتا ہے، ورنہ سارے دن عام سے ہوتے ہیں اور میرے جیسے جو نئے سال انتظار میں ہوتے ہیں کہ نیا ٹائم ٹیبل بنائیں گے، زندگی میں جو بے ترتیبی ہے وہ اگلے سال ٹھیک کریں گے وغیرہ… یہ ایسے ادھورے خواب ہیں جو ہر سال ظاہر ہوجاتے ہیں، لیکن پھر بھی کچھ نہیں ہوتا اور چند دن بعد دوبارہ وہی روٹین شروع ہوجاتی ہے۔
  بحیثیت قوم ہم صرف ایک نئے سال میں داخل نہیں ہوئے بلکہ ہمارا ہر نیا سال غم سے شروع ہوکر قربانی پر ختم ہوتا ہے۔ نئے سال کا آغاز ہوتے ہی نیو ایئرنائٹ کی محفلیں جمتی ہیں اور ہیپی نیو ایئر کی مبارک بادیں دی جاتی ہیں، لیکن ہر جشن دراصل بالادست طبقات کے المناک استحصال سے غریبوں اور محنت کشوں کی بربادی کا ایک تماشا ہوتا ہے۔ ہر آنے والا سال اس دنیا کی وسیع تر آبادی کے لیے مزید عذابوں اور اذیتوں کا پیام بن کر آتا ہے، کیونکہ یہ سال اور وقت جن سماجی نظاموں میں سے گزرتے ہیں وہ ایک اقلیتی حکمران طبقے کی دولت، مراعات اور عیاشیوں کو اکثریت کے خون، آنسو اور پسینے سے نچوڑ مہیا کرتے ہیں۔ درحقیقت نئے سال میں نیاپن کچھ نہیں بلکہ سب کچھ ویسا ہی ہے۔ دن رات، زمین آسمان سب کچھ وہی ہے، اور وقت کی کڑوی یادیں بھی اسی طرح ہمارے ساتھ ہیں۔ جس طرح نئے سال میں نیا پن کچھ نہیں، اسی طرح پچھلا سال بھی کسی عذاب سے کم نہ تھا بلکہ ظلم و جبر کی انتہا کا سال تھا، قتل و غارت گری کے نئے انداز کا سال تھا، فحاشی و عریانیت کے پھیلائو کا سال تھا، مائوں، بہنوں اور بیٹیوں کی عصمتوں کے ساتھ کھلواڑ کا سال تھا، عوام کے ساتھ حکمرانوں کی دورخی کا سال تھا، کبھی رگڑا تو کبھی ووٹ ڈالنے کا سال تھا۔ پچھلے سال بھی ہم غلام تھے اور اِس سال بھی غلاموں کی سی زندگی بسر کررہے ہیں، کل بھی انصاف نہیں مل رہا تھا اور آج بھی ہم انصاف کے متلاشی ہیں۔

  

  

  گزرے سال کے آخری دن وہی روایتی سوال خود سے اور دوسروں سے پوچھا جاتا ہے کہ یہ سال کیسا گزرا، کیا کھویا اور کیا پایا؟ بحیثیت قوم ہم نے اتنا کچھ کھویا کہ شمار کرنا مشکل ہے۔ گزرے سال سیاسی، معاشی، ثقافتی اور ادبی غرض ہر شعبے میں بے شمار تبدیلیاں ضرور آئی ہوں گی، لیکن یہ بھی ایک حقیقت ہے کہ وطن سے دور رہ کر بھی سکون نہیں، اور وطن میں رہ کر بھی ایک دھڑکا سا لگا رہتا ہے۔ کتنا عجیب لگتا ہے جب ہر کوئی اپنے آس پاس موجود لوگوں کو مشتبہ نظر سے دیکھتا ہے۔ جب اخبار اُٹھاتے ہوئے، خبریں سنتے ہوئے اور کسی کا فون آتے ہی بے اختیار منہ سے ’’خدا خیر کرے‘‘ نکلتا ہے۔ جس جانب نظر جاتی ہے خاموشی ہی خاموشی دکھائی دیتی ہے۔ ہر طرف جاڑے کا سماں… جس سے بات کرو خوفزدہ دکھائی دیتا ہے۔ دوست دوست سے خوفزدہ، پڑوسی پڑوسی سے نالاں… کوئی بھی کسی سے خوش نہیں۔ عوام روٹی، کپڑا اور مکان کے چکر میں در در بھٹک رہے ہیں پھر بھی زندگی رواں دواں ہے اور اُمید کا دامن ہاتھ سے نہیں چھوٹا۔ جس طرح پچھلا سال بے تحاشا پریشانیوں اور دُکھوں کا سال رہا اسی طرح اس نئے سال سے بھی کوئی خاص اُمید نہیں لگانی چاہیے، لیکن اس بارے میں ضرور سوچنا ہوگا کہ یہ استحصال صرف ہمارے ساتھ ہی کیوں ہورہا ہے؟ جب کل اور آج میں کوئی خاص فرق دکھائی نہیں دیتا تو پھر ہم آنے والے سال سے اتنی اُمیدیں کیوں لگاتے ہیں؟

  

  

  اگر ان سوالات کے جوابات مل جائیں تو پھر ایک نئے عزم کے ساتھ تہیہ کرلیں کہ ہم آج سے ہی جھوٹ، مکر، فریب، غیبت، بخیلی، تنگ دلی، فضول گوئی، بے صبری، خودنمائی، خود ستائی، دروغ گوئی، وعدہ خلافی، راز کی سبوتاژی، دشنام طرازی، لڑائی جھگڑے، آبروریزی، ایذا رسانی، نفرت، غصہ، احساسِ برتری، احساسِ کمتری، تخریب کاری، چغل خوری، حرام کاری، کام چوری، سود خوری، ظلم، بدعہدی، خیانت، سنگ دلی، تنگ نظری، چھچھورپن، تلون مزاجی، پست حوصلگی، بزدلی، بدتمیزی، فرض ناشناسی، بے وفائی، غیر ذمہ داری، نااتفاقی، بدخواہی، ناہمواری، بدی، قتل، ڈاکا، جعل سازی، رشوت خوری، بدزبانی، بہتان تراشی، فساد انگیزی، تکبر، ہٹ دھرمی، حرص، ریاکاری اور منافقت جیسی برائیوں کا اپنی زندگی سے ہمیشہ کے لیے خاتمہ کرکے نظم وانضباط، تعاون، امدادِ باہمی، محبت، اعتبار، وسعت نظری، سچائی، نیکی، انصاف، پاسِ عہدی، امانت داری، ہمدردی، رحم، فیاضی، فراخ دلی، صبر و تحمل، اخلاقی بردباری، خودداری، شائستگی، ملنساری، فرض شناسی، وفا شعاری، مستعدی، احساس ذمہ داری، والدین کی خدمت، رشتہ داروں کی مدد، ہمسایوں سے حسن سلوک، دوستوں سے رفاقت، یتیموں اور بے کسوں کی خبر گیری، مریضوں کی تیمارداری، مصیبت زدہ لوگوں کی اعانت، پاک دامنی، خوش گفتاری، نرم مزاجی، خیر اندیشی، راست بازی، کھرا پن، فراخ دلی اور امن پسندی جیسی اچھائیوں کو اپنائیں گے، ورنہ ہر نیا ہجری یا عیسویں سال صرف ہندسوں کی تبدیلی کے سوا کچھ نہیں ہوگا۔

WHAT’S YOUR EXCUSE…?

Photography has so many topics and thoughts to discuss, and the more images you’ve got, the more memories you’ve got to talk about… but when I take a trip down Memory Lane and loose myself in some of the favourites which I photographed, one of the main thoughts that come to mind, is the little word “TOO” …

because I believe it stands between an unforgettable photograph and you! I realise that an article is all about reading, but I’d like to make use of a few images, to communicate my message more effectively.

 WHAT’S YOUR EXCUSE FOR NOT TAKING THE PHOTO?

When we camped at Sherpur outside Muhammadabad, we were the only people there. The one afternoon we were chilling on a hammock when the feeling of wanting to photograph something started to creep up inside of me. There were some ducks splashing around in a pool, so that was the only subject which seemed interesting enough to photograph… even though I’ve photographed so many ducks before! After a few minutes, I saw these sights…. I got the shot!

Ghazipur remembers Sir Syed

Ghazipur remembers Sir Syed

M.A.H.Inter College and Aligarh Old Boys Association,Ghazipur organized a Seminar on the great architect of Muslim education “Sir Syed Ahmed Khan- Shaksiyat aur Khidmaat” on 17 october,2012 in the ground of M.A.H.Inter College.

 Mohd.Adib Ahmad sb Member of Parliament [ Rajya Sabha ] as a chief Guest inaugurated the function while Haji Waris Hasan Khan , Manager of school was the President of the function.

M.A.H.Inter College  played a perfect host to the function. M.A.H.Inter college  Principal , Khalid Amir welcomed the guests and said that the contribution of Sir Syed was indispensable for the Muslim community’s educational map in undivided India. He struggled hard at a time when the country was passing through a dark and era of depression.

Renowned scholar Obaidur rahman makki impressed the gathering with his speech full of optimistic and progressive thoughts.

Obaidur rahman sb said that Sayyid Ahmad was involved in a wide range of activities—from politics to education. He was to leave a deep mark on the new Islam and science discourse through his writings and by influencing at least two generations of Muslims who studied at the educational institutions he founded. The first two decades after 1857 witnessed Sayyid Ahmad Khan’s increasing preoccupation with the prevailing conditions of Muslims in India. He perceived Muslims as backward and in need of education. This period also saw an increasing degree of public involvement in educational and social arenas. On January 9, 1864, he convened the first meeting of the Scientific Society at Ghazipur. The meeting was attended, among others, by Ahmad Khan’s future biographer, Colonel Graham, who was convinced that India could benefit from England’s technological wealth. The Society was established with two clear objectives; two more objectives were added in 1867. Thus the goals of the Society were:

(i) to translate into such languages as may be in common use among the people those works on arts and sciences which, being in English or other European languages, are not intelligible to the natives; 

(ii) to search for and publish rare and valuable oriental works (no religious work will come under the notice of the Society); (iii) to publish, when the Society thinks it desirable, any [periodical] which may be calculated to improve the native mind; (iv) to have delivered in their meetings lectures on scientific or other useful subjects, illustrated when possible by scientific instruments.

                         Aligarh Survey Team inspected Victoria school ( GGIC,GZP )   
Makki further said that Ghazipur  is remembered as a great social and educational reform movements started by Sir Syed Ahmad Khan for Muslims to improve their socio-economic condition and bringing in educational reforms. But unfortunately this great movement, over the years, has lost its momentum and steam mainly due to absence of any other charismatic personality like Sir Syed Ahmed Khan to take it forward. Though few individual efforts had been put by some concerned alumnus of AMU and other notable figures but their efforts didn’t yield the desired results. Aluminies of A.M.U. have realized that it is the need of hour to revive the Aligarh Movement as the community is still lacking far behind in education and their socio-economic condition is getting worse, now such a step requires sincere efforts from individuals and bodies those are concerned and are honestly looking forward to address this issue,A.M.U.Old boys Ghazipur of  thus started bringing such individuals and bodies on a common platform from where sincere and serious efforts can be made to revive the theme of Aligarh Movement and benefit the community at large.

 Dr. Allama Mohammed Iqbal says:

‘’Mubtalaayay dard koi azu ho roti hai aankh

Kis qadar hamdard saray jism ki hoti hai aankh’’

(The eye weeps for the suffering of any and every part of the body,

How sympathetic it is to the entire organism)

Addressing the audience Z.K.Faizan , Ex.President of A.M.U.Student Union ,regarded Sir Syed as a person to have the blend of Raja Ram Mohan Roy and Tipu Sultan. He narrated the virtues, teachings and persona of Sir Syed and quoted from his sayings -- the quotes which talked of nation, Muslims, secularism and importance of education. He also quoted from the writings of renowned Scholar Hali in the context of Muslims’ present plight.

At this function Dr.Shababuddin ,Head ,Deptt.of Urdu ,Shibli National College Azamgarh said the key to success and achievement lies in discipline which should go with education and practice of day to day life. The discipline and rules of army and police which were imbibed by the British were actually what the Prophet Muhammed taught us 1400 years ago. 

While pointing out the shortcomings and ills of the society,Shababuddin sb said that we the Muslims still have the highest dropout rate of our children from the schools. He said it was painful to see that our schools are not up till 12th class and could not offer Science stream in English in many cases including the Republic School, which he said was a matter of shame for the society. 

Dr.Zafar Aslam  referring to Sir Syed's efforts to give a new outlook and understanding in place of traditional and conservative ideas, she exhorted the University community to adopt a rational and scientific thinking that would enable them to bring changes in the society in accordance with the contemporary challenges. 

Paying rich tributes to the great social reformer, educationist and statesman, Sir Syed Ahmad Khan, Dr.Mohd.Aslam,Lecturer Dr.Mokhtar Ansari College,Yusufpur Muhammadabad said that Sir Syed was not only a Muslim benefactor but he was a boon for the whole country and his services in spreading modern education are unforgettable and unparallel.He said that Sir Syed showed a new path of educational and intellectual development to the nation. He wanted the education that would provide enlightenment and not merely a degree,he added.

             

Rajya sabha Member Jnb Mohd.Adeeb sb while chairing the function, praised the personality and stature of Sir Syed with the famous Urdu couplet ‘badi mushkil se hota hai chaman me deeda var paida’. He said promised to change the scene of the Muslim community’s educational plight if he was rightly supported by the community to implement the schemes. He appealed to the Muslim intelligentsia and thinkers to come forward and take up the challenge with him to build universities and educational institutes if the hurdles he was facing are addressed by the community and cleared.

He said that the first two decades after 1857 witnessed Sayyid Ahmad Khan’s increasing preoccupation with the prevailing conditions of Muslims in India. He perceived Muslims as backward and in need of education. This period also saw an increasing degree of public involvement in educational and social arenas. He stressed the need to study and implement the virtues and practices of Sir Syed whose personality and teachings were different from the crowd, who also stood to lot of criticism from his contemporaries and yet stuck to his mission. Sir Syed’s vision about various sections of life and his personality has impressed and influenced our lives.

Adeeb sb further said that he advised them to concentrate on education; he was against the involvement of his community into politics. He was great advocate of Hindu-Muslim unity and it is worth remembering that the first graduate of Aligarh was a Hindu.Sir Syed challenged the orthodox Muslim clergy of his time and propagated a liberal and rational ideology based on modern concepts in the light of Holy Quran and Hadees (the traditions of Prophet Mohd P.B.U.H). His views were rejected by Muslim clergy and he was condemned as KAFIR by them. As he was personally affected by the Indian Mutiny he wrote the famous historical book - ‘Asbab-e-Baghawate- Hind’ (The Causes of Indian Mutiny) in which he audaciously criticized the British rulers and their policies. He did boldly and explicitly blamed the British for the causes of revolt.

Ziaul Islam ,Cordinator,All India Minority Educational Institutions,Govt.Of India appealed that we could learn so much from Sir Syed’s struggle, who started the Aligarh movement for higher and modern education at a time when there was no weightage given to formal worldly education and only religious study was considered enough. 

He described that he had witnessed with his own eyes the devastation, death and destruction - the untrammeled fire of vengeance and hate; and he had seen his own community being trampled underfoot by the White rulers. He had realized that animosity between British and Muslims, in the aftermath of the Indian Mutiny 1857, had not only marginalized the Indian Muslims but pushed them into an unenviable abyss of poverty, ignorance and shame. They had been relegated to the backwardness of many many centuries. He also felt that the socio-economic future of Indian Muslims had been put into jeopardy by their aversion to modern science and technology. 

Ameeq Jamei,Genaral Secretary ,Youth CPI,said that Sir Syed was a role model for all of us for promoting the idea of modern education. He further said that Sir Syed was an individual with exceptional qualities of leadership and he was a modern priest, a great tribune of Muslim society who, with a mighty grasp, shook it free from the shackles of sloth; ignorance and vermin that fed upon it. 

 At last the poets of Ghazipur including Rais Shaheedi,Qadr Parvi,Badsha Rahi and Hunter Ghazipuri also tributed in poetry on the different shades of Sir Sayed .A chorus song on Sir Sayed,written By Aziz Ghazipuri,was presented by the students of M.A.H.Inter College.

In the last , Principal Of M.A.H.Inter college Khalid Amir thanks all participants at Sir Sayed Day and said that: 

Hazaron Saal Nargis apni be-noori pa roti hai,
Bari mushkil se hota hai chaman men deedawar paida.’

At last TARANA OF ALIGARH was sung :

ye meraa chaman hai meraa chaman, maiN apne chaman kaa bulbul huuN
sarshaar-e-nigaah-e-nargis huuN, paa-bastaa-e-gesuu-sumbul huuN

(chaman : garden; bulbul : nightingale; sarshaar : overflowing, soaked; nigaah : sight; nargis :flower, Narcissus; paa-bastaa : embedded; gesuu : tresses; sumbul : a plant of sweet odor)

ye meraa chaman hai meraa chaman, maiN apne chaman ka bulbul huuN
jo taaq-e-haram meN roshan hai, vo shamaa yahaaN bhii jaltii hai
is dasht ke goshe-goshe se, ek juu-e-hayaat ubaltii hai
ye dasht-e-junuuN diivaanoN kaa, ye bazm-e-vafaa parvaanoN kii
ye shahr-e-tarab ruumaanoN kaa, ye Khuld-e-bariiN armaanoN kii
fitrat ne sikhaii hai ham ko, uftaad yahaaN parvaaz yahaaN
gaaye haiN vafaa ke giit yahaaN, chheRaa hai junuuN kaa saaz yahaaN

(taaq-e-haram : vault in the sacred territory of Mecca; roshan : glowing; shamaa : flame; dasht : wilderness, desert; goshaa : corner; juu-e-hayaat : stream of life; junuuN : frenzy; bazm : gathering; vafaa : faithfulness; shahr-e-tarab : city of mirth; Khuld-e-bariiN : sublime paradise; armaan : hopes; fitrat : nature; uftaad : beginning of life; parvaaz : flight; saaz : song on an instrument)

ye meraa chaman hai meraa chaman, maiN apne chaman ka bulbul huuN
is bazm meN teGheN khenchiiN haiN, is bazm meN saGhar toRe haiN
is bazm meN aanKh bichaa'ii hai, is bazm meN dil tak joRe haiN
har shaam hai shaam-e-Misr yahaaN, har shab hai shab-e-Sheeraz yahaaN
hai saare jahaaN kaa soz yahaaN aur saare jahaaN kaa saaz yahaaN
zarraat kaa bosaa lene ko, sau baar jhukaa aakaash yahaaN
Khud aankh se ham ne dekhii hai, baatil kii shikast-e-faash yahaaN

(teGh : swords; saGhar : goblets; shaam-e-Misr : evenings of Egpyt; shab-e-Sheeraz : nights of Sheeraz, a famous city of Iran; soz : pain; zarraat : dust; bosaa : kiss; baatil : evil; shikast-e-faash: clear defeat)
ye mera chaman hai mera chaman, main apne chaman ka bulbul hun
jo abr yahaaN se uThThega, vo saare jahaaN par barsegaa
har juu-e-ravaan par barsegaa, har koh-e-garaaN par barsegaa
har sard-o-saman par barsegaa, har dasht-o-daman par barsegaa
Khud apne chaman par barsegaa, GhairoN ke chaman par barsegaa
har shahr-e-tarab par garjegaa, har qasr-e-tarab par kaRkegaa

abr : cloud; juu-e-ravaan : flowing streams; koh-e-garaaN : big mountains; sard-o-saman : open and shelter; dasht-o-daman : wild and subdued; qasr-e-tarab : citadel of joy)

ye abr hameshaa barsaa hai, ye abr hameshaa barsegaa
ye abr hameshaa barsaa hai, ye abr hameshaa barsegaa
ye abr hameshaa barsaa hai, ye abr hameshaa barsegaa
barsegaa, barsegaa, barsegaa..

Asrarul Haq Majaz

A Ghazipuri Sufi ...Hazrat Shah Junaid Qadri r.a.

                       Dargah of  Hazrat Shah Junaid Ahmad Qadri peer R.A.

The biggest and the oldest building of Ghazipur city, is Tomb of Hazarat Shah Junaid Ahmad Qadri peer R.A. He is ranked to a very high order among other Sufi saints and Auliahs in eastern Uttar Pradesh.

      Thousands and thousand of people participate in the ‘Urs’ 24 RAMZAN , celebrated here in memory of the Saint every year.

My reaserch work is based on Ghazipur History and sufism .On it,one of my book is TAZKERA E MASHAIEKH E GHAZIPUR.Here is accomplete work whats I hv written on the life and achievements of HAZRAT SHAH JUNAID USMANI QADRI R.A. PLZ see in pages of Tazkera ............................

Sufis represented the inner side of the Islamic creed, which stresses on self-realisation, beautification of the soul through piety, righteousness and universal love for all. The Sufis consider that there is a particular Divine Attribute that dominates the being of every prophet and saint, such that they can be said to be the incarnation of that attribute. All of the Prophets are manifestations of the Divine Unity and Perfection, but Prophet Muhammed is its supreme manifestation. The aim of Sufism is the cultivation of Perfect Beings who are mirrors reflecting the Divine Names and Attributes.
       
In Sufism, a perfect being is also called a Wali (saint), a word that literally means 'sincere friend'. All who have been prophets have also been saints. The superstructure of Sufism is built upon the concept of teacher, pir or murshid.

To be initiated into the Sufi cult one is required to have implicit faith in his teacher and consider his commands as divine and the path shown by him as the straightest. Sufism had succeeded in inculcating the sentiments of fraternity, equality and equity, coupled with sense of service to humanity, in the followers, irrespective of race, community, caste, creed and colour.

In the earlier stages, it emphasised only on the Love of God but later it also stressed on the need of the development of man with the purification of mind, through prayer and meditation. In India, Sufism helped in maintaining communal harmony and social stability by advocating religious tolerance and by borrowing spiritual techniques and practices from other religions, which were not against the principles of Islam and which were conducive to spiritual attainments. Sufism has adapted extensively from the Vedanta school of the Hindu philosophy.

The musical and ecstatic aspect of Sufism is called Sama. This is a particular kind of devotional dance akin to Kirtana and was introduced by Jalaluddin Rumi, the great and the celebrated founder of the Vedantic type of Sufism. The Sufi, while being spiritually enraptured, gives the attention of his or her heart to the Beloved. With particular movements and often special and rhythmical music, he engages in the selfless remembrance of God. In this state, the Sufi becomes unaware of everything but God. Sufisidentify two types of Sama poetry - first praising God (this is called Hamd), Prophet (this is called Naat) and the Sufi saints (this is called Manqabat) and the second focussing on spiritual emotion or mystical love, ecstatic states and on separation and union. The Sama poetry is mostly sung in the form of Qawwali. Music of Sama is set within metric framework, accompanied by Dholak, Tabla, Sarangi, Harmonium and Sitar.

Sufi Orders:

Abul Fazl gave a list of the Sufi orders in India, which comprises dozens of silsilahs. The prominent among these include the Chistiya, Qadriya, Naqsbandiya and the Suhrawardiya. The silsilahs were generally led by the Sufi saints who lived in Khanqahs or hospices along with their disciples.
The Qadriya Order:

This ascetic order of Sufism was instituted in 561 AH by Saiyid Abdul Qadir Al-Jilani, popularly known as Pir Dastagir, whose shrine is in Baghdad. It was introduced in India by Shah Niamatullah (d.1430 AD) and was later promoted in an organised manner by Syed Makhdum Muhammad Gilani (d.1517 AD). The Qadriyah Khanqahs are mostly located in western U.P.and eastern U.P.,especially Jaunpur and Ghazipur.The famous sufis Hazrat Shah Junaid Qadri and his son Hazrat Shah Abdullah Qadiri belong to this order.