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To browse Academia. Skip to main content. By using our site, you agree to our collection of information through the use of cookies. To learn more, view our Privacy Policy. Log In Sign Up. Malfuzat an analysis of the criticism of Anees ul Arwah. Aatif Kazmi. It also throws light on the criticism of Anees ul Arwah by Late Prof.

Malfuzat- writing is one of the important branch of Sufi literature as it contains the teachings of the leading Sufi masters of their time delivered in gatherings of their disciples and visitors. It contains the explanations of verses of the Holy Quran and the Hadiths of Prophet Muhammad, the anecdotes and sayings of early Sufis.

It concerns the perception of the audience and the cure of the diseases of their heart and spiritual enhancement. Malfuzat is also known as the indications Isharat , sayings Aqwal , and morals Fawaid. So he indulges himself in it if he cannot imitate to them. At the minimum, he shall receive the honour to resemble them. Malfuzat also fill up the gaps of medieval history because most of the Indian historians were obsessed with the Iranian concept of historiography.

This is so because the historical accounts that were recorded in this period are useful only in getting details of the events which were taking place in the royal courts, battles, and campaigns.

They completely ignored the portrayal of the social life of the populace and their problems. However, to some extent, the Malfuzat relieve the difficulty of these historical events. Nizami observes that the Malfuz writing is one of the greatest literary achievement of medieval Hind-o-Pak. Through these records of conversations we get a glimpse of the medieval society in all its fullness; if not, in all of its perfection- the moods and tension of the common men, the inner 1 Aina e Malfuzat pg.

Also refer Iqtibas ul Anwar pg. This is the modus operandi of the Sufis; they initiate the process according to the level of the intellect of their disciples and reform the society into a better one. In fact, we can say that Amir Hasan ala Sijzi who gave the new literary style of Malfuzat writing, but this is not the conventional pattern of Malfuzat writing.

Regarding the authenticity of Malfuzat, it is not necessary to mention dates or arrange them chronologically. Take the example of the Hadith of the Holy Prophet, noted by some of of his Companions Sabahah to preserve it. Later the Hadith collectors like 4 On sources and source material pg. The compiler arranged the Hadith thematically and not chronologically. In the same manner, while compiling the Malfuzat of the Sufis, it is not necessary that it should be chronologically arranged.

In general, mostly the Malfuzat is arranged in a thematic way. It contains 28 Majalis assemblies on different topics, mostly on morality Akhlaqiyat.

Khwaja Moinuddin Chishti became a devoted disciple of the Shaykh after completing his education from Bukhara and Samarqand. In his article, he categorised the text of the Sufi literature into two categories, the one as genuine text and the other as a fabricated one.

It is this. I have come across the manuscript. Point 2 Prof. Further, it should be understood that writing a book and compiling Mulfuzat are two different things. Point 3 Prof. This quote conveys that Sufi Hamiduddin Nagori wrote books. More over Khwaja Nizamuddin Auliya have go through the books and acquire the Malfuzat for compiling and writing it. Habib observes that the narration of Khwaja Naseeruddin and argues that 4.

It represents, in other words, mysticism of a lower grade. To this point, it is proved that the narration of the Malfuz of Shaikh Usman which was inquired from Khwaja Naseeruddin was a false statement, i. Khwaja Naseeruddin only gave confirmation on the false statement and rejected it. Prof Mohd Habib makes this 8 Mirat ul Asrar pg. It has been proved that the narration is wrong as well as Prof. Point 5 Prof. It is a narration of his household that whenever Khwaja Mawdud Chishti had an overpowering fondness of viewing Khana e Kabah, the angels were ordered to bring the Khana e Kabah before him.

He would make circumambulation and would offer Namaz in consonance with its position and then they used to take away the Khana e Kabah. I passed through the town of Bundi; it emerged in my heart that there was a mendicant here who is called Shaykh Mohan; why should I not meet him. I went to him. He said. When I reached to the abode of Sultan- ul- Mashaikh.

Shaikh Usman took my hand and assigned me to god and prayed for me under the aqueduct Nawdan of the sacred building. From Makkah, we proceeded to Madina. Khwaja Moinuddin Chishti went for a simple visit with his spiritual master in Kabah Kabah is a specific place in Mecca. For Hajj, it is necessary to be present within the boundaries of the premises of Arafat on 9th Zil Qadah.

This simply determined that Prof. Thirdly- The Author started his career as a traditionalist in A. He simply raised the objections about its authenticity without having detailed knowledge of life, character and teachings of Khwaja Usman e Harvani and Khwaja Moinuddin Chishti. Jackson, Trans.

Attar, F. Tazkirat ul Auliya Persian Ed. Bombay: Matbua-I-Muhammadi. Barasvi, M. Iqtibas ul Anwar Urdu Ed. Sial, Trans. Lahore: Zia ul Quran Publishers. Chishti, A. Mirat ul Asrar Urdu Ed. Delhi: Maktaba Jaam e Noor. Chishti, K. Anees ul Arwah Persian Ed. Lucknow: Matbua Hafiz Hussain. Anees ul Arwah English Ed. Chishty, Trans.

Chishti, S. Ser ul Aqtab Urdu Ed. Dardai, Trans. New Delhi: Farid Book Depot. Dehalvi, A. Haq, S. Akhbar ul Akhyar Urdu Ed. Ahmed, Trans. Ateqad Publishing House. Jami, M. Nafhat ul Uns Urdu Ed. Barelvi, Trans. New Delhi: Danish Publishing Company. On Sources And Source Material. Kirmani, S. Ser ul Auliya Urdu Ed. Biryan, Trans. Lahore: Mushtaq Book corner. Kolvi, R. Akhbar ul Jamal Persain Ed. Safavi, Ed. New Delhi: center of persian research Aligarh Muslim University. Sagani, I. Mashariq ul Anwar Urdu Ed.





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