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Majallah Tahqiq Research Journal of ïCCC the Faculty of Oriental Learning ÑxEçC Vol: 36, Sr.No.99, 2015, pp 05 - 14 ù g{99 Ñ 5102YÔ yŽXs6, 63ÔZ ¢ IIIGGG! tttzzzgggzg:::ZZZ000+++ççç»»»:çççGGG...nnn444hhh!!ÐÐÐáááZZZjjjÆÆÆ~VVV ###ZZZ]]]Z]§§§

/@W,æË eZ Abstract: Majority of Orientals showed hostile behavior towards Prophet Muhammad (S.A.W.W). There were some specific reasons and motives behind this deliberately unfriendly conduct. These reasons, motives and their background are discussed comprehensively and analytically in this writing. Key Words: Prophet Muhammad (S.A.W.W), European Orientalists, Writings on Prophets life, Analysis. Å:à Zzg [fIZŠÁ Zzg ] Zz°ÔÐ]»',!* fZ] Å~V g— :ZI|0Æ~V g—XˆCƒ¹F,dVŽVŽì_™e$Zu~]¡ ¦ù¨]uzZ pÔ슎ñ‰Ü Zœ z~ bqZ~wì ÔZk ÑäWt‚]*Ò fZ] Å~V *™Ñ~ÃKZä:àh+].PšÔD™7&¤Å Zk EE{! 6,]â£vŠ~Ã4ZKZ èEG4¨3 „zë@*ÔìH™f» WgZY ÐáZjÆkŠZ X÷DWÃñƒD™gÖZ»]tO gz ñLZ~}Š6,Æë›èzc :::tttzzzgggzg:::ZZZ000+++ççç ÜŠ3gZ Ð ÔZ Hg(Zt gz :Z0+çŽ0Æ~V v wZ Îgä:à XCƒ7{ŠâWË6,ä™ Hg(Z0ÆVâ²ZyWюÔnÆ ä™ãzZ Ãb gz :Z0+ç Zk ë@* KZ Ãà gÞñtàqXZ ì7BpðÃ~ä™Ü Z] `‰Æ:àÔŠH :÷˜~/Z+−ZùïIBE-Ê[Z  gƒÑÔ’ yîN*Ò»¯gÍÔ]xsZ%gÔ ¼ / 102Y 5yŽXs6,ZÔg{99Ñ 3Ô 6¢ ÔïCCC 666

Â×o]ÖÏçéæÎ^ÝÂ×o ‹ pœ‰ ¡Ý]Ö„ ‚æq‚m‚(aç]Ÿ‰ ZZe†‡Êno]֎†Ñ ]Ö„màifÃçå(æiŠ^aØ p œm‚ Êo ÄÚvÛ‚]ÖŠnÌ æ• g(æÖÏ‚ œ‚]Þç]Å]ÖjÃ’ Ÿif^Âäe^ÖËrç…æ]ÖŠ×g(!EMD ‰Ûx Ñ($Ü ¡ Îç]Þnà]Ÿì Œ Êno]΂ IGÅ :ìHgÖZ»]Ñì Zy ~@°Z çG.nE45Z*¼[ÂKZä zg ‰™ eZ æ]Öv†mè –^…é Ö×v ÚÃ^Þ‚ ‚æ]Òf† œ‚ æ]Öφá ÚvÛ‚ ‰nÌ ZZ]á á!EOD Ð(æÚàenà]ÖÃç]ÚØ]Öã‚]Úè]Öjfo]Öjo]›×ÄÂ×nã^]ÖÃ^ÖÜ]Öo]¤ æ]Öv ƒÉÔ7³»t# IóziÔt gz t0Æ~V x™ gZ —»:à G-Id t Zzg 1zäŠZÛ ZÆaÎCÙ B‚ÆŠZÛ Zh zZ ÐG~TÔ쟄Ðp »Ñ ê z Xì g~ Yi~Ÿ Xc*Š Zg ŒÛ !%»qÜÃ~V g—ä:à :ìq z{ ìï÷á ~„zÅ:à Zy Ì Y( 1819 YX 1905 g) ñ@z "At the moment of inspiration --- anxiety pressed upon the Prophet, and His countenance become troubled. Sweat dropped from His forehead, and would fall to the ground as in a trance". (4) òZ¤/ fZ] Å~V *™ÑÌ Y( 1915 YX 2004 ) Maxime Rodinson :ì@*™gÖZ»]Ñì„,ZáZjÆ "We find these ascetic and sensory phenomena in a very similar form among persons suffering from recognized mental conditions such as hysteria, schizophreniarenia and uncontrolled verbalization". (5) 7]¶Â+ZäVrZā HV Zn ‹ ZzgZ qZ6,wÎg]§ä:à »:âi]Ñq!x»~uKZÅ~V g—āƒZaW,@*tÐXÔÅÒÃÅä™ X¶³ :ìHgñ@z} "So good was ground and the propagation so zealous, that the faith spread from house to house and from tribe to tribe, the Jews looked on in amazement ... It was IIIGGG!!! 777 tttzzzgggzg:::ZZZ000+++ççç»»»:çççGGG....nnn444hhhÐÐÐáááZZZjjjÆÆÆ~VVV ###ZZZ]]]Z]§§§&@WWW,,,æææ native and congenial Judaism, foreign in its birth, touched no Arab sympathies, Islam, grafted on the faith and superstitions, the customs and nationality of the Arabs, found ready access to their hearts".(6) ÔYƒ7k,5+g¼%Æuøm{Ë<Ø è*ÌðÃāìH ~zZ^ › ä ZgzV ŠtâuÆl X)7( å¿Š ~g ¡»]ÑqÆl~ÇÆ~V ·ÌxsZ ¿#Å Zk ~V· X)8( å3g™Ýq zw N: ZgZ Š g{ YZ6,V‡j«oÆ]gˆ G Ýq!x»6, ÅVðG347&òOZ4 Zzg 70+zgZ ŠK ZzgZ `Z™0 WzZi Å‰Ü z~ X)01(z{ ¸V\Wāñƒ[x»n Zk ~V ·āìH H.A. R Gibb )9( Å ÅÜæI ÔZ ŠHbâs§ÅxsZÃ~V \WCgCgä¿#ÅlIZāìHh+'× X)11( ðƒÈ6,g¼ï»ÆxsZ¿# ÅÒÃÅä™CÙ ªV E0î ™ŠqZ6,©]§Ðí!*¥A LZä:à X÷]ŠÞÅ46,½Å~V \ (W v!*fÍ z{) XVc*Š÷á Š¼Žä~V \WāÔ Zg ŒÛ 8 ~g âYZç zZ 0ÐbïÆ5Mi]|Ð~V g—gñ@z :ìZu i{ CÙ ñƒïŠ "Mahmomet was now going on to three-score years; but weakness for the sex seemed only to grow with age and the attractions of His increasing haram were insufficient to prevent His passion from wandering beyond its ample limits". (12) :ìq Maxime Rodinson "The Prophet was growing old. At the time of the expedition of Tabuk. He must have been in sixties. Even, so He had not lost His foundness for women.(13) ÐtNz}(,Ì Zx ²Z»wEZÆ Zg Œ ~Zzg IŠŸ6,~V g—:à āån sZk Üw5 xZzg ,t3 gz »~V g—~Z’ :Z ìwì»âelXg ÷DÎ :2c*;ÃZ+LZc zi ',ä\W ÔðƒÝq‰Ü ¤Ã\WZ# Ô¸ zg $\W "Many of His followers dislike the new warlike attitutde, and the people of Madinah were naturally doubtful 102Y 5yŽXs6,ZÔg{99Ñ 3Ô 6¢ ÔïCCC 888

where it would be led". (14) ÙçK yZ › Zzg ~V g—Ôc*Î Zx ²Zä Y( 1885 YX 1947 )ñgZ &+gZ N* :ìqX¸D™ãiā eZ nÆŠÅ]c*zg ¢ "The method, then, which the Prophet employed in order to provide sustenance for Himself and all His companions, was that of plundering the caravan which passed Medina on the way to or from Syira". (15) y›4Š',iÃV ßÍ äVrZāì @*ÎÌ Zx ²Zt6,Vâ›g èà tà Xì Zg Œ„+ÝZÅxsZāìHJVŒÂ z{ ÉÔÅwE ZgZ ŒnÆä "The Principle is formulated which for a season made the sword the Principal missionary instrument of Islam".(16) :ì Zi Bgg ó!£» ¥N*',c*be¨KZ "Some of the evidence against Him, such as His connivance at assasination and His approval of the execution of the men of a Jewish calm, are historical matters that cannot be denied". (17) fZ] Å~V *™Ñt gz »:àā÷k?Æ]!* ]Zk Y!ZjÑ!*g{ èà [™s§Å \å WðZ',z{ CÙ XåZƒZ½Ð] zg —zÔ:Z0+çÐáZjÆkŠZ Zy :àÆh+].zg Šp¤/XZ ì Ë$ƒ~ y¨KZ Ìˎ ÔˆÅÒÃÅ ä™ Å~V g— z{ ā÷D™ÒÃŶŠW,@*tnŠ Zg ŒÛ ƒzª˜ãZ6,Ã]âZ²Z ò:Ð ]øÂO gz ñÌ z{ |gŠpÔ÷D™Ð Zi 0+Zèzc·_»]§ }Š]Ɔzc]âZ²ZäZ6,:àÆ¢q)āìð zg~W ¢~pâXZ ñ0* X÷Ñä™7B‚Æ]q˜Z5~ :::Îâââzzz]]]»»»øøøÆÆÆbbbzzzgggzgkkkZZZkZ Æ ÔZk ì3g™g(Zt gz :Z0+çŽÐVœ0ÆxsZä:à 9Š~©:Æõg@*Ã]©ÆVí VZzg â›nÆîJÅ[òZ Xì zg~ ¢ :÷˜” wZg ΰZ†)´/~CÙ iÑ {Z ÷á x™c IIIGGG!!! 999 tttzzzgggzg:::ZZZ000+++ççç»»»:çççGGG....nnn444hhhÐÐÐáááZZZjjjÆÆÆ~VVV ###ZZZ]]]Z]§§§&@WWW,,,æææ äÒZÐ~ ÔZy ¶ÅÒÃÅ1 gz 3 gZ »xsZ®) ÷á Zä Zx ¸ZX LL Lt gz »#ŠxsZäVŠ· VZzg ípÔñŠ geZw Ït‚Æ+M ›ÅxsZ 3 ~Zzgg ùw°F,xÓK yZ ›āì|Šð•ZqZtp XXXX H7uF, Vâ›Ôn :™ »Ã"_.Æ#ŠxsZÐVߊÆ[ÂIZŠŽz!*ÆVÇ gzZ »:ÑŠ X)81( óóñƒ7lpŠŽz!*Æu|:ÑŠ¬ z{Zk Ð ‰Ü z VZk *zZ Š6gtÔc*Š™i¸W»VE zZ Š6gsÜÆxsZäVíçO òsZ~~œ,ƒgŠHZ# pÔ¶o¢#Ö ÓÅVâ›JZ# Ô÷g!ŠÂJ Ô~{CÙ ‡~uzŠ Zzg ~ŠZqÔZ Iƒì‡©ÜxzŠ Zzg ˆ#$~V”zŠÄÜ ÅVâ›ÐzzÅ zg~ $½ZŠ ZkçOX‰yâ¤/z„Š~:W©ÜVâzŠt ÅܹæX‰ƒ zg $y›~ÜÔŠHòÐB;{k,b»ZXˆ7,zg $]¸ Xå@*™wß Z`z yÐVáÓòs zxÔZ Š²Ö ZyZ x» Zkāˆƒ zg ‰Ü ¤âZ#Ö Ó X)91( ìóó ŠHWd$ŒÛ ‰Ü z»Ø{ÆVâ›ÐÜZāåŠHƒ¢Ã*Šð| äVr ZzgZ c*V {Z Z+Ãg7½äVíÐ zg~ $ Zzg àqV1i Zk ÅVâ› ÆäZØ g{ !*zŠ_6,»m~V¸´ ZzgZy äJ(,fÓzW,Z~V¸´ÆVâ› X,Š™!V× gzZ »n Î ZÔƒ zq ÑŸsîqZ »VlyxgŠÆVí VZzg â›çO LL XX Xì *Y@ *Y Ð x* Æ(Crusade Wars) Vl°~ õg@* Æ ‘×nfnç7 kYZšM ˆÆ«£Æ{âqZä Z` ZˆÃÃY1099 ðю15 Vxzø9Æ[fä!x» ÔZk H $Ã]gúzŠ%[²CÙ ä Z` Z°Xc*Š™áZj X‰W~ŒÆ ZxZy ŠÍÆáƦxz ÷á Zzg ðƒì‡~F,',6,gzx dX,Š™zg Š Y1127 XŠHƒ zq Ñ¿Šgh+”» Zk~V⛄B‚ÆŒÆ ‘×nfnç7 äVrÔZ }½Z6,],Æõg@*(+−ZŠq)āi,@*yZ ÎÆ Zt( ²)Ýñ~ ŽÔñƒāi+−gZ âdYÆ XZy ¿gŠãCÅV'°Æ™ ì G0î kG$ŠZ~Y1144 āä`ā Zzgi ¸ñƒÒ6,ä™g$+‘´c zg ),à ‘×nfnç7 Ð gziZzw Æ]ÃzÅāi+−gZ âyÎ~Y1174 ~X Š“Á{n~Y1164 ~ZÃÉ Œé $EZ 102Y 5yŽXs6,ZÔg{99Ñ 3Ô 6¢ ÔïCCC 11100010 yÎÃY1187 m20 ˆ w‚90 ÔñƒdYêZ !Z +− bZ &yΈ Y1189 XHÝqsÑ»äZ™Š WiZ Ðï°ÃkYZšM ä!Z+− bZ & ÔðƒkB g{ !*zŠ~Y1221 ZX 7,gy »y]B‚Æ ‘×nfnç7 g{ !*zŠ~Y1191 Zzg āˆÅCÙ ªÂt6,ŠãCÅ ÔZk È^g7gŽÃ\7ä Z{ ',uÆ`°~Y1221 *™* ú6, Zk nÆ[fā ÇñYƒwJ&+gŠ xZk sZݬ~ËÆV.wj Ð^~ÛÆ~œ ÔZk ì6,ÐVl°~{~œ,ð¾XÇñYƒy‚W Zzg à

X7Å]c*ÃÔ¶ÅpÖ sZ Ü~pt1Ô1w$+yÒ Zi 0+ ZzgZ k,’Zi 0+ZÌä:à :÷˜ñƒD™{û6,wq]gß z~Zk 0+v YZ z 9 xZzg sZ~TÔ¶z{ ØqZÅ#Š Zzg ƒsÜÆxsZ~\g LL ×gz ³%ZuzŠÔ@*W7/_.ð »Ã ä™Ýq/zZ Ð, Zzg |Å~V xsZ x»~ ZyyÆ]xsZ~~œ,Xì»ä™ZЄ c*gÃ<Ø è Zzg àì qZÐ~ XZy ì*Y@ c*Šx*»:à~b˜Z&ÔðWt‚±qZà zZ ä™ ÐG»V ßÍ F,{Šc*ipX„g=„k]ðG Zzg „gh zZ Ðœ£ðGŠZ® ~]Ñì~}g!*Æõg@*òs ZzgZ ]§ā¶Ë$YÅyZÐ ÔZy å:mðà G-Id Æê zƒāgŠ Zk sÜ1ÔÌðW~ptXÇ}7,x3,Lz¨» ÔZy ÏñW~p ·_Ô/zZ *Ð|Å]§ªÔìg„zò} Zzg ï1X‰ ñŠ™uF,pÖZ X)62( óó *™* ~.Zò}d$¾zÐÆ™V× wWgZ ìŠãC" Zzg Ú',ƒ~ ÔHg(Zt gz :Z0+çŽÐáZjÆkŠ fZ]Z Å~V x™ZÑä:à xZzg sZ+ŠÃkÜ ZxZ ú VZzg â›™wYZA6, fZ] Å~V *™ÑÂÑ» Zk ~V *™Ñ z{ ÆV@ÃxÓ Zy ŠŽz!*āìt|pÔå*™* X',ÐxsZ9 6,g`ZÛÐ[@*z[ g~W 7b§Å媂g[ë XW n™: ÃÁ x£—Æ XìV]ç ND !ES Õø †ø û ƒôÒ Ôø ø ^Ö øÃûß ø æø…øÊ :ì\¬ g~ !*Š÷á Zg ~u0*Wy ŒÛ

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E GIÅ 19 : yÔm aÔ]zÛÔM0 ZgZ ŠÔtðE34É {Z çG.nÅ yzZ ¸ç.n. gÔZ Æ− ÔZ +−ZŠqÔ2Ô!Zf )1( 21 :ÔmsZ )2( (3) Muir, William, Muhammad and Islam, Religion Tract Society, London, U.K, (N.D) P:22 (4) Rodinson, Maxime, Muhammad, Trans. by Anne Carter, Allen Lane, The Penguin Press, London, U.K, 1971, P:79 (5) Muhammad and Islam, P:47 (6) W. Montgomery, Watt, Muhammad Prophet and Statesman, Oxford University Press, 1961, London, U.K, P:38 (7) The Encyclopedia of Religion, American Publishing Company, New Yark, U.S.A., 1987, P:14/10 (8) Muhammad Prophet and Statesman, P:14 (9) Gibb, H.A.R, Muhammadinism, Oxford University Press, London, U.K, 1954, P:22 (10) Ibid, P:25-26 (11) Muhammad and Islam, P:126 (12) Muhammad, P :79 (13) Bell, Richard, Introduction to the Quran, Edinburgh University Press, London, U.K, 1953, P:23 (14) Muhammad, Prophet and Statesman, P:105 (15) Tor, Andrae, Muhammad: The Man and his Faith, Trans. by Theophil Menzal, Georg Allen and Unwin, Ltd, London, U.K, 1953, P:140 (16) Tor, Andrae, Muhammad: The Man and his Faith, P:140 (17) Encyclopeadif of Britanica, Ency of Briatanica Corporation, U. S. A, 1988, P:4/22 102Y 5yŽXs6,ZÔg{99Ñ 3Ô 6¢ ÔïCCC 11144414

52-53/6 :Ôm~V # YZ M )81( 488 : XyÔm gÔk ƒÑ yÔ WŒÛ ZyÑ*Ô,í xZ sZõg@*Ô£ ÔZ +−Z¥{÷á z~Ô 0+ )91( fÔ pâ Ô„ Z¯ 0+Z » [f:à xZzg sZ 9 xÔ s ÔZ Ë gÔeZ ŠØZ† Ô㌠)02( 133-136 :m gÔ ƒÑ Ô;gE [º ÔðsZ sgç {],ZŠ zŠ ÔZg (°!£ Ô£ gZ ¼Ô×Z )12( 219/12 : YÔm 1989 E IG.Å 23 : Ôm~V tðE34É {Z çG.nÅ yzZ ¸çl4h ÔZ Ë ÔeZ +−ZŠqÔ2Ô!Zf )22( (23) Asad, Muhammad, Islam at Cross Roads, Lahore, 7th Edition, 1955, P:75-76 (24) Hitti, P.K, Islam a way of life, Oxford University Press, London, U.K, 1971, P:22-23 (25) Qureshi, Zafar Ali, Prof., Prophet Muhammad and his Westrn Cristics, Ilmi Kitab Khana,Urdu Bazar, Lahore, 1984, P:2 74 : ÔmW Zzg t‹CØu»:à Zzg ðs xZ EÔv YZ z z~Ô 0+ )62( 4 b:íÝZ )72(

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Majallah Tahqiq Research Journal of ïCCC the Faculty of Oriental Learning ÑxEçC Vol: 36, Sr.No.99, 2015, pp 15 - 22 ù g{99 Ñ 5102YÔ yŽXs6, 63ÔZ ¢

)))***©ããã———qqqZZZóóóóóó~~~ŠŠŠ÷÷÷ááá LLLLLLÄÄÄÅÅÅÝ°°°ZZZÕ

/ŠZP+hâË eZ Abstract: In this article some linguistics issues have been discussed and a

poem titled "Shadi", narrated by Jamil ur Rehman has been

criticillay evaulated. Some social issues, poetic themes, deep

relation between Urdu and Punjabi language and literature and

poetry in particular is critically discussed.

Key Words: Urdu Poetry, Punjabi Cultural, Poem "Shadi"

evaluation. (1) ~T ZXƒù÷á y* „óózŠ ZyŠ*ÆzŠ ZyLLZg >~ góó .z? LL

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Majallah Tahqiq Research Journal of ïCCC the Faculty of Oriental Learning ÑxEçC Vol: 36, Sr.No.99, 2015, pp 23 - 44 ù g{99 Ñ 5102YÔ yŽXs6, 63ÔZ ¢

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Majallah Tahqiq Research Journal of ïCCC the Faculty of Oriental Learning µÑxEçC Vol: 36, Sr.No.99, 2015, pp 55 - 66 ù g{99 Ñ 5102YÔ yŽXs,6 63ÔZ ¢

åååÿÿÿÿ å ]]] ççç] ÞÞÞç ^^^Þ ììì^ì Ômmm lll^^^l ÚÚÚ^ ‚‚‚Ú ììì‚ì ooo‰‰‰o ………‰ †††… eee†e ppp†††p ÛÛÛ† ÎÎÎÛ ÜÜÜÎ âââÜ â ‡‡‡ ^^^‡ mmm^ åååm ‚‚‚å ‰‰‰‚‰ ááá]]]á ‚‚‚] ßßß‚ ÚÚÚß †††Ú ßß߆ âââß æææâ áááæ ^^^á fff^ mmmf m ]]]] oi`ÛnßäΆmŽ þþ Òj†ÚvÛ‚Þ^‘† þ Abstract: The Indian Mughals patronized Persian langugae, literature, culture and music to a great extent and the Mughal era (1526-1857) is truly considered as the golden phase of Sub-continent's history in many respects. During this period, so many scholars, poets, writers, historian, painters, artists, musicians and calligraphers emerged and the Sub-continent became the hub of scholarly families. Mir Abdullah Wasfi, more commonly known as Mishkeen Qalam, his two sons namely Mohammad Saleh Kashfi and Mir Mo'min Arshi, and his grandson namly Sayyed Mohammad Hashim rendered great services during the reign of Mughal Emperor Jalal-ud-Din Mohammad Akbar (Reign: 1566-1605), Nuruddin Jahangir (1605-1627) and Shahjahan (1628-1658), in the fields of literature, mysticism and calligraphy. The contribution of this family to Persian art & literature has been introduced and analysed in this research article. Key Words: Persian Art, Culture & Literature, Mughal Era, Abdullah Wasfi, Saleh Kahfi, Mo'min Arshi, Contribution, Resaerch & Analysis. æâ߆]màÚß_Ïäeä Ž^á]h ERNQM!SQTMÝDæ…]၅ì Â’†inÛç…m^áâß‚p fäÎ^…åeä æâ߆(‰†‡Únà æŽjnf^ÞoÞã^]‡]h ‰††‰jo Òäeä‰fg Û^…Úom‚ Ÿâç…,^åßr^h +†æåÊ^…‰o]ގ Â×Ûo –çânªl þ Ÿâç…,^åßr^h æ…åÿÒj†pÊ^…‰o]ގ rçp ]ގ þ þ 102Y 5yŽXs,6ZÔ99g{Ñ 3Ô 6¢ ÔïCCC 55566656

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‡ý‡ý‡ 76 ‰‚åaËjÜar†p q^Úo(^† ]֎Æ]ðöç…e`^p Ô Ú× K+hzYëZ

Majallah Tahqiq Research Journal of ïC the Faculty of Oriental Learning ÑxEçC Vol: 36, Sr.No.99, 2015, pp 67 - 74 ù g{99 Ñ 5102YÔ yŽXs,6 63ÔZ ¢

‰‚åaËjÜar†p q^Úo(^† ]֎Æ]ðöç…e`^p Ô Ú×

/+hzYëZÄŠ Abstract: Persian has been the court language of sub-continent for many centuries. The tradition of having court poets started during the reign of Sultan Mahmood Ghaznavi in 4th and 5th century A.H. The Muslim rulers of Iran, Sub-continent and central Asia kept on patronizing Persian Poets. In this research article, the poetry and literary works of Malik-ul-Shoa'ra Poor-Bahay- Jami has been introduced. Key words: Persian literature, poetry, Poor Bahay Jami, 7th cnetury AH. Introduction and Analysis. “ eäZZ]eàe`^XXæÚjí× Í q^ÚoEMDÚÆæ ]֎Æ]ði^t]Ö‚màeàeã^ð]Ö‚mà Ú×Ô æì†]‰^áeçó ¼Î†áâËjÜâr†p ZZe`^XX]‡^†]áÚjç‰ ÷ eäZZç…e`^XXæ]un^Þ^ +Øe†Þã^å]p Òäeä Âßf†mà ‡ÖÌ ‡á k +Ë ¾`n† Ã† öç…eã^ÞÏn–äÿ Ҏn‚ ìç]a‚ e^…ÆÜ •†æ…l ‚ â†ÒäÂ^Ð +çm‚e`^ æÚo h Ž‚e^…ÆÜÚvfç Ò Úo . l(MRR(u^nä(P(QD E‘Ë^( q^Ýeçæe^ kóÚçÖ‚æÚߎ^æŸmk Â`‚]m×í^Þ^áÚÇçÙ]‰ ÚÃ^‘†e^]æ]mØ ÚŠj ‰Û†Îß‚p(ROMD(Ú†p q^Ýeçå]Þ‚EæÖjŽ^å æŸmk æ]q‚]]‡Î–^l e^ +„]jä]mÜ]ŸÎ^l k Úç…æ$o…]]‡‰ g eçóÚß’ ›fÄ澆mÌ ÷ æìç Ø æÊ^• ‘è]ŸÃ^…ÞÏØ ¡ì …]]‡ (MRRó]màÚ_×g l ÞÛçóE‘Ë^( k Ã†]ð澆Ê^Úí^Ö_ Òä]恅Βn‚åmo +†(e‚màÚÃßo kD]‡]Ã^…ìçöç…eã^ÞnˆÚŠjË^Úo Ò†å]‰ kóe‚màÚ_×ÄV ‰†æå]‰ ›ç‰o ìç]qäÞ’n†]Ö‚mà Ò䁅ڂ| Ò^Ös(u^ÊÀe^J+†p ]‰j^Ê^…‰o(+ç…ÞÛß8 þ 5102Y yŽXs,6 9ÔZ 9g{ Ñ 63Ô ¢ ÔïCCC 66688868

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ÒäÚ‚io… eÂ]‡á ÷ æ]æÚŠ×Û^ k ì_^]‰ Â`‚]…Æçáeäif†mˆ…ÊjäÊϼe†i’ç…æ 情 …]å†]Înà k ‡mŠ æqnä]Ö‚mà‡Þ,o 抆÷ ›^a†Ê†mçÚ‚p ˆ]Ö‚mà k ì‚Ú Ú‚m‚…áÞç]uoeŠ†e†æ…Û^…Ú‚]u^á…q^Ù Ú‚io +†Êk e^ñnr^၅n e`^ð]Ö‚mà 抆÷ ‘^uf‚mç]á ÚvÛ‚ ]Ö‚mà  Û ìç]qä …e^…]m×í^Þ^á(ì^‘ä …Ú‚ó…Ún^áÚÛ‚æu^áç…eã^Æn†]‡Âˆ]Ö‚mà ¡ð]Ö‚màÂ_^Ú×Ô ÷ ÚvÛ‚æe†]… ìç]qä Ú^Þß‚]e^Î^ì^áæ ÒŠ^ám,†p qçmßo ì^Þ‚]á æ…q^Ù æqnä]Ö‚màʆmçÚ‚p ÚÃnà]Ö‚mà(æÚ×Ô g æ‘^u o ]Ö‚màÎ^Þ3 Í † g (æ‘^u ›ç‰o Þ’n†]Ö‚mà …]Úom^enÜó Îj×ǎ^åeàÂ×oÚ×Ô … ‹ ]‡ì†æt]‡ì†]‰^áâÛ3ß^ÞÓä+Ëjn܍^†ڂio…if†mˆæeÇ‚]æ‰¶ ‹ Eæ]Öä ]Ö‚mà ‹ Û ì^›†iÃ×Ðe䁅+^å …if†mˆeä ó]Î^Új k ] ]‘Ë`^á]Î^Úk eä ÷ eÂ] âÛnà]ÞjŠ^h eäÂ×k ÷ mç]áeçæ›fÃ^ g ‘^u ]ÆŠj^Þo(MMMWƒ…(OUND u^ÒÜeÇ‚]æ†]Ñeç(…]åm^Êkó qçmßo(Òä‰^Ön^áÚjÛ^p ¡ð]Ö‚màÂ_^Ú×Ô ì‚Úk æpeäeÇ‚] Ã†pe†]p ]Ö‚mà…]Òä]‡]‘Ë`^á ‹ r^æ`†Û öç…eã^…]Ã^…ìçmÓ kó `†‰ ^†…á ‰ÓçÞk +n†óæ]mà¡Úk ʆ‰j^eçÞ‚(ef^çìoÚo ]uÛÐe‚Þ^Ýe‚ގ^á Œ æƆ†æ Î×jf^á æ ↠Û^ h Ânç ö† h ÚÓjç Ú^…‰n‚eäeÇ‚]‡]‘Ë`^á ÞˆmÔ ÞÛ¼ e‚mà ¼ì æ]mà Âf^…l æmà Þ^Úä ]mà l(PRR(u^näMD E‘Ë^( mà …]‘Ë`^áÞnˆÒ^…^†eäÊφҎn‚åæâ†2ä]jäeä+†æ…Êjäæe^] mç]á g ‘^u ÚvÛ‚ e`^ð]Ö‚mà k ì‚Ú æ… ^†…]‘Ë`^á içÎÌ l Ú‚ u^Ù Òä l(PRRDöç…eã^…Î’n‚åmo Šà(SSW‘Ë^( u e_çÙ]Þr^Ún‚åeçóE‰n‚Â×o o ]‡ÒŠ ‰†æå…Ó^mk mç]á g ‘^u ]Ö‚mà ‹ Û …Ú‚|e`^ð]Ö‚màÚvÛ‚eà kó +Ëjä]‰ eçå2ßnà š Òäe‚æÚφæ +†æ â‚áe‚ގ^á Úà k æ…Þäe䁉 ]] Úà Ú^Ù Òß‚ æqä i^eä ʆÚ^p 5102Y yŽXs,6 9ÔZ 9g{ Ñ 63Ô ¢ ÔïCCC 77700070

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‡ý‡ý‡ Majallah Tahqiq Vol.36, Sr.No.99, April – June, 2015, 3

ہ Majallah Tahqiq ہ م ہ Research Journal of 36 ا ن 2015 ، ر the Faculty of Oriental Learning 99 Vol:36, Sr.No.99, 2015, p 03 – 12

Love and Divine Love in the Teachings of Shaikh Abu alHasan Kharaqani

* Dr. Moeen Nizami Abstract:

Love and Divine Love is one of the most important themes in the prose and poetic works of Tasawwuf. The study of this topic helps in close understanding of the human nature and its multi dimensional psychological aspects. Kharaqani was a great Sufi in the history of Islam and Sufism and the most brilliant brains of Sufi thought were deeply impressed by his life and sayings. The topic of Love and Divine Love is a key point in Kharaqani’s thought and discourses. This paper highlights the importance of Kharaqani, his sayings and teachings in the world of Sufism. It briefly comments on some of Kharaqani’s sayings containing the theme of Love and Divine Love to elaborate Kharaqani’s point of view. Key Words : Mysticism, Love, Divine Love, Abu al-Hasan Kharaqani. Shaikh Abu al-Hasan Kharaqani (352/963-425/1033) was one of the greatest early Sufis of Islam. Sayyid Ali Hujwiri (d. after 1089) says that Kharaqani was ‘a unique spiritual guide, an honor for his age, one of the most important and the old masters and all friends of Allah of his age praised him’ (1) . Shaikh-i Ishraq Shahab al-Din Suhrawardi (d. 1144) ranks him very high by saying that Ba Yazid Bistami (d. 874), Husain B. Mansur al-Hallaj (d. 922), Abu al- Abbas Qassab Amili and Kharaqani were the essence of the old Iranian Sufi tradition.(2) Kharaqani was the disciple of Abu al- Abbas Qassab Amili (3), as well as his deputy. Ba Yazid Bistami’s

* Chairman, Department of Persian, University of the Punjab, Lahore Love and Divine Love in the Teachings of Shaikh Abu alHasan Kharaqani / Dr.Moeen Nizami 4 spirituality was Kharaqani’s real source of guidancce and he was righty considered the deputy of Bistami (4) . Kharaqani was very much inspired by Bistami and always used to pay homage to his high spiritual stations in different ways (5) . Kharaqani’s lifestyle was very ordinary but impressive. His thoughts were deep and his discourses were simple, clear, straight forward and heart- touching. All the old and authentic sources endorse the fact that he was an illiterate person (6) and he himself also declared several times that he was unable to read or write (7). On the other hand, it is a historical fact that he was blessed with a God-gifted power to express his sublime ideas. He was able to easily speak on almost all important branches of the knowledge (8) and the listeners were highly impressed by his thoughts and common way of speaking. Most of the famous Sufis and scholars of that period were attracted to Kharaqani due to the blessed and noble qualities of the Shaikh. The most prominent of them are: Abu Sa’id Abu al-Khair of Mihana (967-1049), Abu al Qasim Qushairi (d. 1072) and Abd Allah Ansari of Hirat (1005-1089). Abu Sa’id visited Kharaqan, spent some days in his company and became his great admirer. Abu Sa’id several times quotes Kharaqani in his discourses (9). Qushairi also quotes Kharaqani in his Risalat-i Qushairiyya (10). Hujwiri also writes about Qushairi’s respect for Kharaqani (11). Ansari’s love and respect for Kharaqani is amazing. He also quotes several sayings of Kharaqani (12). The works of these Sufis are very popular in the worldwide Sufi circles and they also become the authentic sources for Kharaqani’s fame as a great Sufi master and spread of his teachings. Among the Persian Sufi poets Farid al-Din Attar (d. 1220), Jalal al-Din Rumi (d. 1273) and Nur al-Din Jami (1414-1492) are prominent in quoting Kharaqani. Attar is, no doubt, the first keen and profound scholar in the field of Kharaqani studies. He was a great admirer of Kharaqani’s personality and a zealous advocate of his teachings. The longest and most detailed note in Attar’s Tazkirat al-Auliya is on Kharaqani (13). Rumi in his Mathnawi records some of Kharaqani’s tales and sayings; especially the story about Kharaqani’s wife is very important. It is a master piece of Rumi’s poetic art. Facts and imagery go hand in hand in these Majallah Tahqiq Vol.36, Sr.No.99, April – June, 2015, 5 wonderful verses (14). Jami also paid a special attention towards Kharaqani and his sayings (15) . Kharaqani is included in several spiritual chains of different Sufi orders particularly the Naqshbandiyya (16). The literature produced specially by the followers of these orders contains some information about Kharaqani’s life and several times quotes his sayings with some explanatory comments. Kharaqani’s sayings are simple, usually short and charged with the meanings. All his sayings are quite understandable because their roots are in Kharaqani’s clear concept, close understanding and extraordinary experience of Allah, the life, the human nature and the world. Kharaqani’s words and his imagery belong to the world of common people, mainly humble farmers and small workers. So it is easy to reach the meanings he wants to convey. Some of his apparently simple sayings contain the mysterious secrets of Allah and human beings. These sayings must be considered as very important text of Sufi literature. A large number of Sufi scholars successfully attempted to write short or long commentaries on some of Kharaqani’s sayings in different languages and times (17) which show how deep his thoughts were, and what was their impact on the later Sufis and their works. The sayings of Kahraqani are the basic source to touch the true spirit of his teachings. These are the only authentic available source as well, because Kharaqani had no other works at all. There are some works, both in prose and poetry, attributed to him like Risala-i Tauba, Risala-i Abu al- Hasan Kharaqani, Faqr Nama and Hidayat Nama but it is decided by the reliable scholars that Kharaqani did not author any work and all these attributions could be confidently rejected. Love and Divine Love is one of the most important themes in the Sufi literature all over the world and a valuable research work has been done on this subject. Same is the case with Kharaqani. A passionate sense of Divine Love and kindness for humanity are the landmarks of his teachings. Shaikh Ruzbihan Baqli Sherazi truly calls him ‘the sword of divine love’ and ‘the swimmer of the ocean of love’ (18). Kharaqani has a deep and unshakable trust in Allah and wants to gift a holy happiness to all broken hearts and disturbed souls. Love is the alpha and omega of the most of his Love and Divine Love in the Teachings of Shaikh Abu alHasan Kharaqani / Dr.Moeen Nizami 6 sayings and sometimes his sayings reach the heights of poetic excellence. Only Bistami and Hallaj are comparable with him in this miraculous characteristic. Allah, for Kharaqani, was neither a mythological logic nor a theological abstract idea but a spiritual and aesthetic divine presence that covered all aspects of his life. So he was frank and friendly with that forceful, caring and soothing feeling. The divine love was a reliable companion, trust worthy guide for Kharaqani and motive of his ecstatic thoughts and teachings. The ideal life in Kharaqani’s eyes was one which was entirely dedicated and devoted to Allah and His divine love. Love is the most authentic divine message that gives hope, courage, self assurance, tolerance and ultimately a healthy state of endless ecstasy. Kharaqani was unlettered but he dedicated his whole life to receive this secret message and sincerely tried to promote it. He had a remarkable power of awakening the hidden spiritual sensibilities and the forgotten moral values of ordinary people and even the most learned intellectuals and established orators of his age, like Qushairi, were lost in front of him (19). Kharaqani had a purified perception of things and events and was an infinite ocean of wisdom. His sayings are replete with divine love and love for all. Here we quote some of his sayings indicating the importance of divine love in the eyes of Shaikh Abu al-Hasan Kharaqani and his deep and motivating spiritual experiences. These sayings are short but contain the worlds of meanings. The real divine flavor of these sayings could be tasted in the original Persian Text because the translation of a poetic or a creative Sufi work naturally never satisfies the people, who are blessed with mystic taste; 1. “He says: “You are we and we are you.” I say: “you are thezLord and I am a humble slave” (20). 2. “Allah keeps his friends at such a station that is out of the reach of the creation. Abu al-Hasan is right in saying this, and if i talk about Allah’s kindness, people would call me mad” (21). 3. “Allah filled all my capacity of friendship since then He did not befriend me to the people” (22). 4. “I show you Allah’s purity and His love, the continuously rising waves that are going to break the boat into pieces” (23). Majallah Tahqiq Vol.36, Sr.No.99, April – June, 2015, 7 5. “I do not want the company of Khizar, I have the company of Allah” (24). 6. “I am neither a saint nor a scholar and I am not a Sufi. O’ Lord, you are the one and I am one of your oneness” (25) . 7. “What if there was neither the Hell nor the Heaven, so that it could be clear that who really worships Allah” (26). 8. “Guide me towards the way where nobody is between you and me” (27). 9. “Allah is all my hope and fear” (28). 10. “Sometimes I am His Abu al-Hasan, sometimes He is my Abu al-Hasan” (29). 11. “I thought ‘is there anybody who loves Allah more than I love Him?’. Then Allah opened my inner eyes and when I saw His lovers, I was ashamed of the level of my love to Allah. I wanted to show the love of those great lovers to the people so that they could understand that every love was not love, and they should feel ashamed when saying ‘I love you’ to somebody” (30). 12. “O’ my Lord! If I tease and hurt the people, they would change their way when they see me, we so much tease You but You are with us” (31). 13. “When Allah said to Moses: “you can not see me”, the tongues of all lovers became silent but their hearts are not silent” (32). 14. “O’ my Lord! You created me for Yourself, I was born only for you, do not let me be caught in other’s hands” (33). 15. “I am killed by the sword of your love” (34). 16. “This path is the way of fearless people, the way of the mad, and the way of the intoxicated. With Allah’s intoxication, madness and fearlessness becomes fruitful” (35) . 17. “Divine love is a tongue without talk, a sight without scene, a body without action, a heart without thought, and a fountain greater than the Ocean” (36). 18. “Only Allah is lovable and only He is worth seeing” (37). 19. Kharaqani was asked: “Where did you see Allah?” he replied: “wherever I did not see myself” (38). 20. “Allah’s love is the food and drink of His lovers” (39). 21. “My destination is Allah, neither this world nor that” (40). Love and Divine Love in the Teachings of Shaikh Abu alHasan Kharaqani / Dr.Moeen Nizami 8 22. “One who became lover of Allah, found Him, and one, who found Allah, forgot his own self” (41). 23. “The friends of Allah are enjoying the sweetness of the oceans of Allah’s love and that have no decree” (42). 24. “Divine love has three kinds: one is burning, the second is enlightening and the third is reconstructing” (43). 25. “Be one of the fishes of the oceans so that you could taste the love” (44). 26. Allah said: “O my servant! When you sit on a pathway, I am your path; when you reach a destination, I am your host; when you talk, I am the listener; when you think, I am the knower of your thought; when you come towards me seeking my shelter, I am the holder of your hand; when you feel fear of me, I am your protector, when you have some hope from me, I fulfill your hope; I am with you, you also be with me because I am with you in your good days as well as in your bad days” (45) . 27. “Never be in the company of a person that you say Allah and he says anything else” (46). 28. He was asked: “What is the prime time for great men?” He replied: “When they become lovers” (47). 29. Allah asked my heart: “O my slave! Tell me what do you need?” I replied: “My Lord! Is your presence not sufficient? What else should I need” (48). 30. I requested: “O my Lord! I need you.” My inner self heard the reply: “If you need me then you must be pure because I am the pure” (49). Most of us are familiar with these delicate ideas, soft words and touching style because these themes have become the common heritage of Sufism and it echoes, more or less, in the works of all Sufis. Especially the Sufi poetry of Persian, Turkish, Punjabi and Sindhi seems its continuation. Kharaqani’s love for Allah, as that of all Sufis, results in an unconditional love for human beings. It is said that on the entrance of his lodge was written: “Anyone who comes to this Sufi centre, give him food and do not ask about his religion. Because, who is given a life by Allah, certainly deserves a meal in the house of Abu al- Hasan” (50). Majallah Tahqiq Vol.36, Sr.No.99, April – June, 2015, 9 It reminds the famous tale of the guest of Hazrat Ibrahim. The impact of these words on the Sufi ideology is too obvious to mention. It is reported that a non Muslim, in a group of visitors of Khurasan without declaring his faith, visited the lodge of Shaikh Abu Sa’id, but Abu Sa’id did not allow him to enter his centre saying that there was no room for the enemies of Allah. Then they visited Kharaqani. He respected them a lot and showed more respect and kindness to that non Muslim. One day, the secret was incidentally opened that the man was not a Muslim. Kharaqani handled the situation with care and love. The man was so much impressed by Kharaqani’s behavior that he became a Muslim with all his family members (51). Kharaqani had an unbelievable patience and used to show kindness towards all, even towards his short tempered wife. He could not see any body in pain. It was his wish to see the people healthy, fresh, active and successful. He used to help and serve others, just for the sake of Allah, without expecting any acknowledgment or reward. Service to human beings, in his eyes, was service to Allah. He never created any trouble for anybody around him. To love mankind was his mission assigned to him by his Divine Beloved. Here we mention some of his sayings indicating his great love for human beings: 1. “If someone from Turkistan to Syria is in a trouble, then I am in the trouble. If somebody’s heart, in Syria, is feeling any pain, that heart is mine” (52). 2. “I am the most kind to the people of Allah” (53). 3. “I am all the slave of Allah and His prophet and the servant of people of Allah” (54). 4. “One, who is not kind to the people, is not friend of Allah” (55). 5. “The most difficult thing on the earth is to be at war with somebody all the time” (56). 6. “You must be with the people so that you could understand the problems and difficulties” (57). 7. “Sometimes I used to go to the graveyard and sit there on a side to spend some time in the company of those poor prisoners” (58). Love and Divine Love in the Teachings of Shaikh Abu alHasan Kharaqani / Dr.Moeen Nizami10 8. “With the people, I am at peace not at war and with my lower self I am at war not at peace” (59). 9. “They are the great who do not put any burden on others” (60). 10. “I have no desire, if I had, I would like to die for the people so that they would be free of death” (61). These were some sayings of Shaikh Kharaqani, a great lover of Allah and His creation. It is the gist of his teachings that only reflects some shades of his unfathomable passion to Allah and mankind.

Bibliography and Notes: 1. Hujwiri, Ali B. Uthman, Kashf al-Mahjub, ed. Dr. Mahmud Abidi, Tehran, Soroush, 2004, p. 248. 2. Suhrawardi, Shahab al-Din, Majmua-i Musannafat, ed. H. Corbin, Tehran, Anjuman-i Shahinshahi-i Iran, 1976, vol.1, pp. 256-257. 3. Muhammad B. Munawwar, Asrar al-Tauhid, ed. Muhammad Raza Shafeei Kadkani, Tehran, Agah, 1987, vol.1, p. 50. 4. Muhammad Parsa, Khwaja, Qudsiyya, ed. Dr. Ahmad Tahiri Iraqi, Tehran, Tahuri, 1975, pp. 10, 12. 5. Kharaqani’s discourses have its several evidences. 6. Ansari, Abd Allah, Tabaqat al-Sufiyya, ed. Muhmmad Sarwar Maulai, Tehran, Tus, 1983, p.596. 7. Attar, Farid al-Din, Tazkirat al-Auliya, ed. Dr. R.A. Nicholson, London, 1905-1907, vol. 2, p. 202. 8. Hujwiri, Kashf al-Mahjub, p.248. 9. Muhammad B.Munawwar, Asrar al-Tauhid, vol. 1, pp. 47, 49, 50, 135-138, 142, 143, 145, 146, 219, 256-257, 299. 10. Qushairi, Abu al-Qasim, Risalat-i Qushairiyya, Persian tr. Abu Ali Hasan B. Ahmad Uthmani, ed. Badi’ al-Zaman Faruzanfar, Tehran, Intisharat-i Ilmi wa Farhangi, 1982, p. 425. 11. Hujwiri, Kashf al-Mahjub, p. 248. 12. Ansari, Tabaqat al-Sufiyya, pp. 116, 117, 349, 373, 431, 588, 596, 628. 13. Attar’s note on Kharaqani has 55 pages of his Tazkirat al-Auliya. This comprehensive note shows Attar’s strong affiliation with Kharaqani and Kharaqani’s deep influence on Attar’s thoughts. Some scholars pointed out that the basic idea of Attar’s famous mathnawi, the Mantiq al-Tair (Conference of the Birds) was also influenced by Kharaqani’s thought: Abd al-Jalil Misgarnajad, preface of “Safawat al-Tauhid Li-Tasfiyat-al Murid”, in Ma’rif, Tehran, vol. 17, No. 2, p. 156. Majallah Tahqiq Vol.36, Sr.No.99, April – June, 2015, 11 14. Rumi, Jalal al-Din, The Mathnawi, ed. R.A. Nicholson, London, 1934, vol. 6, pp. 389-395. 15. Jami, Nur al-Din Abd al-Rahman, Nafahat al-Ons, ed. Dr. Mahmud Abidi, Tehran, Ittilaa’t, 1991, pp. 139, 176, 273, 303, 304, 305, 340, 341, 358. 16. Ghujdawani, Abd al-Khaliq, Risalat-i Sahibiyya, ed. Sa’id Nafisi, In Farhang-i Iran Zamin, Tehran, 1953, 1/81. 17. Among them we see the names of Abu Sa’id, Abd Allah Ansari, Ain al-Quzat Hamadani, Ahmad Ghazzali, Abu Sad-i Sama’ani, Ruzbihan Baqli Shirazi, Fakhr al-Din Iraqi, Hamad Mustaufi, Mahmud B. Uthman, Najm al-Din Razi and Yusuf Hamadani. 18. Baqli Shirazi, Ruzbihan, Sharh-i Shathiyyat, ed. H. Corbin, Tehran, Institution of Iran and France, 1966, p.41. 19. Hujwiri, Kashf al-Mahjub, p. 248. 20. Shafeei Kadkani, Muhammad Raza, Nawishte Bar Darya: Az Miras-i Irfan-i Abu al-Hasan Kharaqani (Written on the Ocean: from the Spiritual Heritage of Abu al-Hasan Kharaqani), Tehran, Sukhan, 2006, p. 153; This well-written research book is a major source of this article and all the sayings of Kharaqani included in this paper are selected from this book which contains some of his newly found discourses. 21. ibid, p. 162. 22. ibid, p. 163. 23. ibid, p. 165. 24. ibid, p. 167. 25. ibid, p. 169,174. 26. ibid, p. 170. 27. ibid, p. 171. 28. ibid, p. 174. 29. ibid, p. 175. 30. ibid, p. 178. 31. ibid, p. 181. 32. ibid, p. 183. 33. ibid, p. 184. 34. ibid, p. 188. 35. ibid, p. 191. 36. ibid, p. 200. 37. ibid, p. 204. 38. ibid, p. 211. 39. ibid, p. 217. 40. ibid, p. 219. 41. ibid, p. 220. Love and Divine Love in the Teachings of Shaikh Abu alHasan Kharaqani / Dr.Moeen Nizami12 42. ibid, p. 283. 43. ibid, p. 287. 44. ibid, p. 287. 45. ibid, p. 290. 46. ibid, p. 308. 47. ibid, p. 341. 48. ibid, p. 346. 49. ibid, p. 347. 50. ibid, p. 76; But Dr. Shafeei Kadkani points out that the old sources do not contain this saying, though it seems to be true, because that Kharaqani’s teachings were same. 51. ibid, pp. 263-264 52. ibid, p. 158. 53. ibid, p. 162. 54. ibid, p. 182. 55. ibid, p. 207. 56. ibid, p. 210. 57. ibid, p. 218. 58. ibid, p. 228. 59. ibid, p. 248. 60. ibid, p. 295. 61. ibid, p. 321.

****** Majallah Tahqiq Vol.36, Sr.No.99, April – June, 2015, 13

ہ Majallah Tahqiq ہ م ہ Research Journal of 36 ا ن 2015 ، ر the Faculty of Oriental Learning 99 Vol:36, Sr.No.99, 2015, p 13 – 19

Review of Indian Atrocities and their effects on the people of Indian Held Kashmir :

* Samina Sajid ** Dr. Asghar Iqbal *** Sardar Sajid Mahmood Abstract: State of Jammu and Kashmir is a burning Paradise on the earth having direct link to the three Nuclear Powers of the world, Pakistan, India and China. All these countries are much more concerned about the State because of its strategic importance, beauty and natural resources. There is a long history of atrocities and human rights violations of Kashmiri people. Kashmiri people are continuously facing the terrible life since the periods of Afghans, Sikhs and Dogras. They are continuously struggling against the external occupying Indian forces since October, 1947. They are fighting for their birth right, the right of self- determination. Indian Forces are torturing them by various means to prolong their occupation. Thousands of innocent people have been killed, and thousands became widows, orphans and in addition to this people became psychologically ill, and are unable to carryout day to day activities. The results of different reports prove that the people of Jammu and Kashmir have severely brutalized over a long period of time by being repeatedly subjected to torture including record violence against women, forced labor, disappearance, custodial deaths and target killings. The purpose of study is to summarize the level of brutalities made by Indian Forces and their effects on the people of Kashmir. Key Words: India, Pakistan, Kashmir issue, Indian Atrocities, Held Kashmir. Introduction: People of State of Jammu and Kashmir had continuously faced a terrible life due to involvement of external forces in the affairs of State.They faced record brutalities during the Afghan, * Research Scholar ** Assistant Professor, Dept. of Kashmiryat, Punjab University, Lhr. *** Research Scholar Review of Indian Atrocities and their effects/Samina Sajid, Asghar Iqbal, Sajid Mehmood 14 Sikh and Dogra Raj in the past. Once Maharaja Gulab Singh himself voluntarily explained that in Suodan (Sodozai) country, he had flayed three ring leaders 1 (Justice Yousaf Saraf, 1977). The Maharajah of Kashmir confronted with growing internal disorder including a ful-l scale uprising against him in the Poonch region of the State, sought Indian military help without, it at all possible and surrendering his own independence. Alistair Lamb while describing the legal position of Indian forces intervention in Kashmir since October, 1947 concluded that India was not defending its own but intervening in a foreign State 2 (Sardar Sajid Mehmood, 2015). The situation in Kashmir since 1989 when the armed conflict erupted once again after 1947, each and every changed including the psyche of the people. The general condition since 1989 has not only deteriorated the social setup, but the economic conditions as well. Social relations have been destroyed, thousands have been killed, and thousands became widows and orphans and in addition to this people became psychologically ill, and are unable to carryout day to day activities. Family breakdown, lack of confidence, family conflicts, unemployment and late marriages system has grown at fast rate due to these situations of Kashmir. Unemployment and under employed most of the educated youth of Kashmir is a great challenge to the parties of the dispute which leads to damage of social and economic system 3 (Dar, 2011). Rape has been deliberately used as a key tool by armed forces to maintain their psychological and social stress on the families of the victims in order to create social break down. Because of the conflict many psychological, physical and mental based complications have been developed. The most alarming and astonishing aspect of Kashmir conflict is that major victims of violence during the last two decades were the youth. It’s a fact that their childhood was lost in the incidents of bomb blasts, shelling, kidnapping, crackdowns, killings and enforcement of black laws deprived of proper social, cultural and religious system. A large number of youth is involved in the struggle for personal and cumulative relief, many lost their lives whereas numbers of them languishing in jails, detention and interrogation centers. The armed conflict affected civilians in a number of ways. All civilians of Majallah Tahqiq Vol.36, Sr.No.99, April – June, 2015, 15 Kashmir including children, elder and youth is directly victimized by terrible violence such as shootings, custodial killings, displacements, and loss of friends and close family members, loss of lively hood and income, exposure to sexual violence and psychological and emotional trauma, physical assaults and life threatening injuries 4.( Wakar Amin and M. Mudasir Naqshbandi* , 2013) To evaluate the level of atrocities the survey was conducted by CCJ in 50 villages of Baramulla and Kupwara districts of Kashmir valley. The results reported that the people of these villages were severely brutalized over a long period of time, from 1990-2011, by being repeatedly subjected to torture including violence against women, forced labor, disappearance, and deaths. Land occupation; including the militarization of public places have completely jeopardized the life of the people in the 50 villages. In the above mentioned 50 villages, CCJ found that 437 people have been killed and 65 persons have disappeared. Out of the 437 people who were killed, 320 were killed by Army, Central Reserve Police Force (CRPF), Border Security Force (BSF), Jammu and Kashmir Police, and government sponsored militants. Militants were responsible for 84 killings and unidentified gunmen were responsible for 33 killings. In the above mentioned 50 villages, 2048 persons have been tortured in 57 army camps. 40 people have been killed by armed forces and police in custody; 49 people have been disabled; and 6888 persons have been subjected to forced labor. A total of 700 properties have been destroyed with damages of around 103.8 Crores Rupees; and 19 army camps have occupied 2047 Kanals of prime village lands. Out of the 234 Mosques in the 50 villages, 5 were destroyed, and of the 11 Hindu Temples, 4 were destroyed. The people demanded the demilitarization of their villages, and asked that the victims be awarded righteous compensation, and urgent provisions be made for the rehabilitation and reconstruction of their lives. Even while the people of these villages expressed their demands for justice, it was abundantly clear to CCJ that, what has been physically, psychologically, and emotionally taken from the people, is irreparable 5 (The Citizens' Council for Justice, 2012). Research by Amnesty and HRW demonstrated that those who disappeared in Kashmir belong to all age groups and are employed Review of Indian Atrocities and their effects/Samina Sajid, Asghar Iqbal, Sajid Mehmood 16 in a variety of different professions – including teachers, laborers, farmers and business men 6 (Amnesty, 1999). Kauzlarich et al . argued while describing the power and strategy of the state that the State is able to hide illegal and immoral actions committed by their agents by putting the issue of ‘national security’ over the need for normal rights to due processes 7 (Kauzlarich et al , 2001: 183). Cohen argued that according to the situation in Kashmir, police and security forces has given special powers to detain people who are regarded as being problematic, a ‘threat’ to ‘national security’ or troublesome in some way 8 (Cohen 1985:1). There is no justification of such a special powers and laws which are known as lawless laws as described by Amnesty International. More often than not, this is done under conditions that deny access to legal counsel or communication with relatives, remove the right to silence, and are free from any reliable, independent review or oversight 9 (McCulloch, 2004). Teresa Crew (2008) described that it is no surprise that the Kashmir is one of most militarized regions in the world. According to foreign media reports, more than 700,000 securities personal are stationed there to control the freedom movement in Kashmir. It is extremely difficult to give a reliable estimate of how many deaths there have been since the conflict started in Kashmir due to misinformation from both sides. The majority of statistics concerning the death toll in Kashmir tend to start from the time of the armed struggle in 1989. 10 Amnesty estimates that 44,000 people including thousands of women and children have been killed 11 (Amnesty, 2003). However, sources such as the Kashmir Observer, have estimated that the death total is closer to 80,000 12 (Khan, 2005). Asima (2011) in her article wrote about the impact of armed conflict on the lives of youth and on society as a whole is enormous. People are killed, families are torn apart, communities are displaced and divided and infrastructure is destroyed 13 . Sofiya (2012) mentioned that thousand of Kashmiri youth has been reduced to a psychological wreck by systematic torture. There is a particular rise of Suicide rates among women. The conflict situation has led the destruction, danger, and depression 14 Indian security forces are responsible for enforced disappearances Majallah Tahqiq Vol.36, Sr.No.99, April – June, 2015, 17 of thousands of Kashmiri people according to local and foreign media as well as human right organization reports. Disappearances torture and extrajudicial killings are directly interlinked to each other. The new term known as "half-widows” has been introduced for the wives of those a large number of men disappeared. Human right activists estimated the number of enforced disappeared men over eight thousand, which are believed to be dumped in thousands of mass graves across all over the Kashmir 15 Report of a state human rights commission inquiry confirmed that there are thousands of bullet-ridden bodies buried in unidentified mass graves in Jammu and Kashmir. Contrary to the Indian government claim that all the graves belong to foreign militants inquiry commission reported the 2730 bodies uncovered in 4 of the 14 districts, 574 bodies were identified as missing locals 16 Special Reporter of U.N human rights council, Christ of Heyns is seemed to be much more concerned on unmarked graves found in Jammu and Kashmir containing bodies of victims of extrajudicial executions from the 1990 to 2009 period. The Special Reporter has disclosed that a total of 2,700 unmarked graves containing over 2,943 bodies have been discovered, some of these graves containing more than one body. While the Government expressed its intention to conduct investigations into unmarked graves, this has not yet been done. The Special Reporter was presented with several cases of enforced disappearances in Jammu and Kashmir, and the difficulties to seek accountability and redress in those cases. The Government of India claimed that 4,000 people have gone missing and a large portion of those allegedly missing crossed the border to join armed groups in Pakistan. Other sources have estimated the number to be 5,000 – 10,000. He argued that India has signed the International Convention for the Protection of all Persons from Enforced Disappearances, but not yet ratified 17 According to a new evidences made by Pervez Imroz and his field workers it has been proved that the total number of unmarked graves were about 6,000 18 Report of US state department, 2010 has declared the extrajudicial killings by security forces in Kashmir as a major human rights problem in India 19 Review of Indian Atrocities and their effects/Samina Sajid, Asghar Iqbal, Sajid Mehmood 18 Conclusion The results and discussion of different reports and papers showed that the people of Jammu and Kashmir have severely brutalized over a long period of time by being repeatedly subjected to torture including violence against women, crackdowns, disappearance, custodial killings, target killings and deaths. Atrocities made by India to the people of Kashmir have been described in the light of research made by various researchers. Types of atrocities and effects on the people of the region are described. Effects of atrocities on the people and movement for right of self determination are examined keenly by comparing the various calculations, thus proved that extrajudicial execution is a routine matter. Practice of fake encounters is on its peak level and Lawless laws are practicing against the people struggling for their birth right by declaring them terrorist. REFERENCES

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