DOCSLIB.ORG

Annex 1. Lists of Disability-Related Organizations 1-1. List Of

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Annex 1. Lists of Disability-Related Organizations 1-1. List Of Country Profile on PWDs Annex: Pakistan Annex 1. Lists of Disability-related Organizations 1-1. List of Disability-related Governmental Organizations Name Description National Council for Rehabilitation of Under the Disabled Persons (Employment & Rehabilitation) Ordinance, NCRDP and the Provincial Council for the Disabled Persons Rehabilitation of Disabled Persons in each province (RCRDP) have been established with the provision of ordinance to ensure and enhance the work of employment, welfare and rehabilitation of PWDs. The main functions of NCRDP and PCRDP are: a. Survey Disabled Persons who require rehabilitation b. Provide medical examination and treatment, and training for PWDs Services being provided by NCRDP & PCRDP to PWDs: a. Assessment and registration of PWDs. b. Protection of PWD the rights to employment according to 2% PWD employment quota in public and private sectors. c. Financial assistance for setting up small businesses. d. Provision of equipment required for self-employment purpose like sewing, knitting machines and other tools e. Provision of assistive devices and rehabilitation aids such as wheel chairs, tri cycles, calipers, crutches, walkers, artificial limbs, hearing aids and low vision aids. f. Stipends for higher educations g. Medical treatment by using local resources 1 Country Profile on PWDs Annex: Pakistan 1-2. List of Disability-related public/private organizations and facilities No. Name Contact Person/ Tel/Fax Description of Activity Address Type of org. Type of activity Field of activity Other comments Program Organization Organization International Supportive Others Advocacy Others culture & Sport Tools Communication Financial Rehabilitation of PWDs Or Im Devices for PWDs for Su Educational Vocational Social CBR Medical g p pp anization lementation ort 1 Helen Keller Special Education Mrs. Ishtiaq Fatima 434939 ○ ○ ○ ○ ○ Centre /Plot No 27, PMDC Chowk H-9, Islamabad 2 Shah Faisal Special Education Mr. Rafiq Ahmed 434943 ○ ○ ○ ○ ○ Centre Malik/ Plot No 27, PMDC Chowk H-9, Islamabad 3 Shalimar Special Education Ms. Farzana Javed/ 45- 5300648 ○ ○ ○ ○ ○ Centre B-II, Jouhar Town Scheme, Lahore 4 Cholistan Special Education Mr. Abdul Khaliq 2134 ○ ○ ○ ○ ○ Centre Solangi/ H. No. 15, Club Road Officer Colony, Rahim Yar Khan 2 Country Profile on PWDs Annex: Pakistan No. Name Contact Person/ Tel/Fax Description of Activity Address Type of org. Type of activity Field of activity Other comments Program Organization Organization International Supportive Advocacy Others culture & Sport Others Tools Communication Financial Rehabilitation Im of PWDs Or Devices for PWDs for Su Educational Vocational Social CBR Medical g p pp anization lementation ort 5 Ibn-e-Rushd Special Education Mr. Shahid Mukhtar/ 722178 ○ ○ ○ ○ ○ ○ Centre 104/A, Club Road, Sargodha 6 Waris Shah Special Education Mr. Aftab Ahmed/ Civil 56429 ○ ○ ○ ○ ○ ○ Centre Lines, Sheikhupura 7 Sultan Bahu Special Education Ms. Mehmooda Kausar/ 614338 ○ ○ ○ ○ ○ ○ Centre Civil Lines, Jhang 8 Masoom Shah Special Mrs. Rehana Tariq 31507 ○ ○ ○ ○ ○ ○ Education Centre Soomro/H. No. 635, District Council Road, Sukkur 9 Khyber Special Education Mr. Zahid Ali Shah/43- 814438 ○ ○ ○ ○ ○ ○ Centre B, Sahibzada Abdul Qayyum Road, University Town, Peshawar 3 Country Profile on PWDs Annex: Pakistan No. Name Contact Person/ Tel/Fax Description of Activity Address Type of org. Type of activity Field of activity Other comments Program Organization Organization International Supportive Advocacy Others culture & Sport Others Tools Communication Financial Rehabilitation Im of PWDs Or Devices for PWDs for Su Educational Vocational Social CBR Medical g p pp anization lementation ort 10 Kohsar Special Education Mr. Asad Khan/Bagh 812065 ○ ○ ○ ○ ○ ○ Centre Mohallah, Mingora, Swat 11 Rabia Khuzdari Special Mr. Fazl-e- 412326 ○ ○ ○ ○ ○ Education Centre Haq/Pandrani House, Zarina Cattan, Khuzdar 12 Shangrilla Special Education Mr. Dr. Ejaz 3552 ○ ○ ○ ○ ○ ○ Centre Ahmad/PIA Link Road, Gilgit 13 Fatima Jinnah Special Mrs. Ishrat 435116 ○ ○ ○ ○ ○ ○ Education Centre Masood/H/8-4, Islamabad 14 Ibn-e-Sina Special Education Mrs. Ishrat 435209 ○ ○ ○ ○ ○ ○ Centre Masood/H/8-4, Islamabad 4 Country Profile on PWDs Annex: Pakistan No. Name Contact Person/ Tel/Fax Description of Activity Address Type of org. Type of activity Field of activity Other comments Program Organization Organization International Supportive Advocacy Others culture & Sport Others Tools Communication Financial Rehabilitation Im of PWDs Or Devices for PWDs for Su Educational Vocational Social CBR Medical g p pp anization lementation ort 15 Khawaja Farid Special Mr. Zafar Iqbal 80830 ○ ○ ○ ○ ○ Education Centre Chohan/46/A, Extension Scheme, Satellite Town, Bahawalpur 16 Maluna Zafar Ali Khan Special Mrs. Anwar Saeed/D C 254168 ○ ○ ○ ○ ○ ○ Education Centr Road, Gujranwala 17 Allama Iqbal Special Mrs. Asia Shahid/45-B- 5116585 ○ ○ ○ ○ ○ Education Centre II, Jouhar Town Scheme, Lahore 18 Baha-ud-Din Zakaria Special Mr. Riaz Qureshi/3, 512531 ○ ○ ○ ○ ○ ○ Education Centre Neelkot Road, Multan 19 Al-Sahi Special Education Mr. Ch. Abdul 65201 ○ ○ ○ ○ ○ ○ Centre Hameed/52/A, Old Civil Line, Sahiwal 20 Shah Abdul Latif Special Mrs. Abida Sheikh/H 782839 ○ ○ ○ ○ ○ ○ Education Centre No 21/A, GOR Colony, Hyderabad 5 Country Profile on PWDs Annex: Pakistan No. Name Contact Person/ Tel/Fax Description of Activity Address Type of org. Type of activity Field of activity Other comments Advocacy Program Organization Organization International Supportive Others culture & Sport Others Tools Communication Financial Rehabilitation Im of PWDs Or Devices for PWDs for Su Educational Vocational Social CBR Medical g p pp anization lementation ort 21 Quaideen Special Education Mr. Muhammad Hanif 8111344 ○ ○ ○ ○ ○ Centre Sheikh/St. No. 31, Block 15, Gulistan-I-Johar, Karachi 22 Gomal Special Education Mr. Khalid 810257 ○ ○ ○ ○ ○ Centre Naeed/Darban Road, D. I. Khan 23 Khushal Khan Khattak Special Bagh-e-Iram, Mardan ○ ○ ○ ○ ○ Education Centre 24 Bolan Special Education Mr. Khuda Bukhsh 2294 ○ ○ ○ ○ ○ Centre Soomro/St No 6, Near TV Boaster, Sibi 25 Al-Farabi Special Education Mrs. Asifa 9260858 ○ ○ ○ ○ ○ ○ Centre Mumtaz/Opp. Noori Hospital G-8/2, Islamabad 6 Country Profile on PWDs Annex: Pakistan No. Name Contact Person/ Tel/Fax Description of Activity Address Type of org. Type of activity Field of activity Other comments Program Organization Organization International Supportive Advocacy Others culture & Sport Others Tools Communication Financial Rehabilitation Im of PWDs Or Devices for PWDs for Su Educational Vocational Social CBR Medical g p pp anization lementation ort 26 Saljo Sarwar Special Education Mr. Muhammad 63364 ○ ○ ○ ○ ○ ○ Centre Irshad/H No. 8, Khyaban-e-Sarwar, Dera Ghazi Khan 27 Sir Syed Special Education Mrs. Nusrat Tahir/Millat 677978 ○ ○ ○ ○ ○ ○ Centre Town, Faisalabad 28 Al-Khawarizmi Special Mr. Muhammad Fazil 5301163 ○ ○ ○ ○ ○ ○ Education Centre Cheema/45-B-II, Jouhar Town Scheme, Lahore 29 Al-Ghazali Special Education Mrs. Asia 455241 ○ ○ ○ ○ ○ Centre Mughal/Behind Holy Family Hospital, Satellite Town, Rawalpindi 30 Lal Shahbaz Special Education Mr. Manzoor Ali 4074 ○ ○ ○ ○ ○ ○ Centre Mastoi/36/A, Housing Society, Near New Bus Stand, Dadu 7 Country Profile on PWDs Annex: Pakistan No. Name Contact Person/ Tel/Fax Description of Activity Address Type of org. Type of activity Field of activity Other comments Program Organization Organization International Supportive Advocacy Others culture & Sport Others Tools Communication Financial Rehabilitation Im of PWDs Or Devices for PWDs for Su Educational Vocational Social CBR Medical g p pp anization lementation ort 31 Sachal Sarmast Special Mr. Inayat Ullah 60587 ○ ○ ○ ○ ○ ○ Education Centre Solangi/H No. 87/C, Housing Society, Nawab Shah 32 Syed Ahmed Shaheed Special Mr. Muneer Akhtar 6085 ○ ○ ○ ○ ○ ○ Education Centre Qureshi/9-Kaghan Colony, Maddian, Mansehra Road, Abbottabad 33 Sahib Zada Abdul Qayyum Mr. Dr. Afsar Jan 9217256 ○ ○ ○ ○ ○ ○ Special Education Centre Shah/Opposite Pet Cot, Hayyatabad, Peshawar 34 Chilton Special Special Mrs. Salma 9201865 ○ ○ ○ ○ ○ ○ Education Centre Qureshi/Chamman Housing Society, Quetta 35 Neelam Special Education Mr. Javed Yousuf/Upper 3601 ○ ○ ○ ○ ○ ○ Centre Gojra, Near Jamia Masjid, Muzaffarabad 8 Country Profile on PWDs Annex: Pakistan No. Name Contact Person/ Tel/Fax Description of Activity Address Type of org. Type of activity Field of activity Other comments Program Organization Organization International Supportive Advocacy Others culture & Sport Others Tools Communication Financial Rehabilitation Im of PWDs Or Devices for PWDs for Su Educational Vocational Social CBR Medical g p pp anization lementation ort 36 Al-Makhdoom Special Mr. Ali Akbar 9204999 ○ ○ ○ ○ ○ ○ Education Centre Kalhoro/St. 13, G-7/2, Islamabad 37 Aziz Bhatti Special Education Mr. Zia-ud-Din 515403 ○ ○ ○ ○ Centre Asghar/B-1/6, Murghazar Colony, Gujrat 38 Rohtas Special Education Mrs. Rubina 623434 ○ ○ ○ ○ ○ ○ Centre Anjum/Malik House, Mohalla Tariqabad, Rohtas Road, Jehlum 39 Hajveri Special Education Mr. Mubarik 5301039 ○ ○ ○ ○ ○ ○ Centre Ahmad/45-B-II, Jouhar Town Scheme, Lahore 40 Gunj Shakar Special Education Mr. Azhar-ul- 5242246 ○ ○ ○ ○ ○ ○ Centre Haq/Sabzazar Colony, Faisalabad Road, Okara 9 Country Profile on PWDs Annex: Pakistan No. Name Contact Person/ Tel/Fax Description of Activity Address Type of org. Type of activity Field of activity Other comments Program Organization Organization International Supportive Advocacy Others culture & Sport Others Tools
Load more

Recommended publications
  • New Sufi Sounds of Pakistan: Arif Lohar with Arooj Aftab
    Asia Society and CaravanSerai Present New Sufi Sounds of Pakistan: Arif Lohar with Arooj Aftab Saturday, April 28, 2012, 8:00 P.M. Asia Society 725 Park Avenue at 70th Street New York City This program is 2 hours with no intermission New Sufi Sounds of Pakistan Performers Arooj Afab lead vocals Bhrigu Sahni acoustic guitar Jorn Bielfeldt percussion Arif Lohar lead vocals/chimta Qamar Abbas dholak Waqas Ali guitar Allah Ditta alghoza Shehzad Azim Ul Hassan dhol Shahid Kamal keyboard Nadeem Ul Hassan percussion/vocals Fozia vocals AROOJ AFTAB Arooj Aftab is a rising Pakistani-American vocalist who interprets mystcal Sufi poems and contemporizes the semi-classical musical traditions of Pakistan and India. Her music is reflective of thumri, a secular South Asian musical style colored by intricate ornamentation and romantic lyrics of love, loss, and longing. Arooj Aftab restyles the traditional music of her heritage for a sound that is minimalistic, contemplative, and delicate—a sound that she calls ―indigenous soul.‖ Accompanying her on guitar is Boston-based Bhrigu Sahni, a frequent collaborator, originally from India, and Jorn Bielfeldt on percussion. Arooj Aftab: vocals Bhrigu Sahni: guitar Jorn Bielfeldt: percussion Semi Classical Music This genre, classified in Pakistan and North India as light classical vocal music. Thumri and ghazal forms are at the core of the genre. Its primary theme is romantic — persuasive wooing, painful jealousy aroused by a philandering lover, pangs of separation, the ache of remembered pleasures, sweet anticipation of reunion, joyful union. Rooted in a sophisticated civilization that drew no line between eroticism and spirituality, this genre asserts a strong feminine identity in folk poetry laden with unabashed sensuality.
    [Show full text]
  • Sufi Poetry Promotes Social Integration and Tolerance Jan – June 2021
    Sufi poetry promotes social integration and tolerance Jan – June 2021 Sufi poetry promotes social integration and tolerance: an analysis on teaching contents at University level education in Pakistan Dr. Ali Murad Lajwani* Abstract The family is a first social institution of every human on earth. Every one of us learns social skills and nurturing practices within the sphere of the family in early years of age. The social, moral, and cognitive development remains associated with the family members in this way. When age turns to adolescence, the academic journey enters at higher education institution i.e., University. During academic journey at university level students take social responsibilities on their shoulders – truly students think analytically on careers opting from the market and becoming independent in secondary and tertiary social spheres. This age group is very critical for young generation, where family members allow their sons and daughters to closely interact with people and build their own viewpoint. Unfortunately, this age group is involved in extremist and terrorist activities. The subjects of technologies, natural sciences, and social sciences are taught to become skillful professionals for getting maximum financial return in the society. Unfortunately, the syllabus related to forgiveness, tolerance, spirituality, religious harmony or the message of spiritual Saints is not explored and taught at required level. As a result students get a comprehensive knowledge on particular disciplines. The education of tolerance and interfaith harmony is not included anywhere in the course outlines and teaching practices – nobody can guarantee that such students would not become suicide bombing agents but the education of tolerance and interfaith harmony, the comprehensive teachings practices on tolerance can guarantee us on promoting the social integration, tolerance among the future generations.
    [Show full text]
  • Sufi Literature As an Effective Tool for Harmonization in the World: a Case Study of Sultan-Ul-Arifeen Sultan Bahoo
    25th ISTANBUL Int'l Conference on Literature, Languages, Humanities & Social Sciences (ILLHSS-19) Dec. 5-6, 2019 Istanbul (Turkey) Sufi Literature as an Effective Tool for Harmonization in the World: A Case Study of Sultan-ul-Arifeen Sultan Bahoo Sultan Ahmed Ali variety of fields which could be found in form of mystical tales, anecdotes, manuals, metaphysics, treatises on Islamic Abstract— In the contemporary era of globalization, literature theology, philosophy, and mystical poetry. Sufi manuals were is no longer exclusive to one specific region. It has always played compiled for the beginners. They served as code of conduct a major role in driving cultural values and moral traditions, and lighthouse for their apt behaviors and practices. The which have gained even more importance in today’s pluralistic disciples were also taught for strong relation to their mentor and multicultural world. Sufi literature – whether of Arabic, Persian, Turkish, Punjabi or Sindhi origin – is known to focus on for keen focus on meditation and also with piety and devotion a universal message of tolerance and forgiveness, countering the towards God. In these manuscripts, IbnʿArabī‟s (d. 1240) very foundations of the social evils such as radicalization, „Journey to the Lord of Power‟ is very famous which is a extremism, xenophobia and Islamophobia that pose a handbook on spiritual purification. Some of the Sufi used tales considerable threat to the peaceful co-existence of societies. It and anecdotes for their expression. These master pieces of puts special emphasis on the transformation of human character literature are meant as "teaching tales," the purpose of these by acquainting one with the divine morality.
    [Show full text]
  • Unit 3 Bhakti and Sufi Movements in Medieval India
    Plurality and Cultural Diversity UNIT 3 BHAKTI AND SUFI MOVEMENTS IN MEDIEVAL INDIA Structure 3.0 Objectives 3.1 Introduction 3.2 The Bhakti Movement in Medieval India 3.3 The Sufi Movement in India 3.4 Link between the Upanishads and the Quran 3.5 Bulleh Shah, the Sufi Mystic and Poet 3.5.1 Bulleh Shah, an Apostle of Peace 3.6 Kafi, a form of Sufi poetry 3.6.1 The Kafi Tradition 3.7 'Kafi 7' by Bulleh Shah 3.8 Analysis of the poem 3.9 Unity of Being: Meeting of Advaita and Sufi Philosophy 3.10 Let Us Sum Up 3.11 Aids to Activities 3.12 Glossary 3.13 Unit End Questions 3.14 References and Suggested Reading 3.0 OBJECTIVES This unit introduces you to the Bhakti and Sufi movements in medieval India. Medieval poetry in India is mainly devotional poetry and comprises poems of both the Bhakti and the Sufi movements. When you reach the end of this unit, you will have learnt about the common features of the Bhakti and Sufi Movements in Medieval India got to know Bulleh Shah, the Punjabi Sufi poet looked at the analysis of the poem “Kafi 7” by Bulleh Shah and become aware of the link between Advaita Philosophy and the Sufi philosophy. Words in bold are explained in the Glossary 3.1 INTRODUCTION As a sample of devotional poetry of the medieval period (belonging to both the Bhakti and Sufi traditions), this unit will introduce you to four poets in the third and the fourth units of this Block - Bulleh Shah (Punjabi Sufi), Baul Gaan (Bangla folk singers), Mahadeviyakka, often referred to as Akka Mahadevi (Kannada) 28 and Meera Bai (Rajasthani and Hindi).
    [Show full text]
  • Sufism and Mysticism in Aurangzeb Alamgir's Era Abstract
    Global Social Sciences Review (GSSR) Vol. IV, No. II (Spring 2019) | Pages: 378 – 383 49 Sufism and Mysticism in Aurangzeb Alamgir’s Era II). - Faleeha Zehra Kazmi H.O.D, Persian Department, LCWU, Lahore, Punjab, Pakistan. Assistant Professor, Department of Urdu, GCU, Lahore, Punjab, Farzana Riaz Pakistan. Email: [email protected] Syeda Hira Gilani PhD. Scholar, Persian Department, LCWU, Lahore, Punjab, Pakistan. Mysticism is defined as a search of God, Spiritual truth and ultimate reality. It is a practice of Abstract religious ideologies, myths, ethics and ecstasies. The Christian mysticism is the practise or theory which is within Christianity. The Jewish mysticism is theosophical, meditative and practical. A school of practice that emphasizes the search for Allah is defined as Islamic mysticism. It is believed that the earliest figure of Sufism is Prophet Muhammad (PBUH). Different Sufis and their writings have http://dx.doi.org/10.31703/gssr.2019(IV played an important role in guidance and counselling of people and Key Words: peaceful co-existence in the society. Mughal era was an important period Sufism, Mystic poetry, regarding Sufism in the subcontinent. The Mughal kings were devotees of URL: Mughal dynasty, different Sufi orders and promoted Sufism and Sufi literature. It is said that | Aurangzeb Alamgir was against Sufism, but a lot of Mystic prose and Aurangzeb Alamgir, poetic work can be seen during Aurangzeb Alamgir’s era. In this article, 49 Habib Ullah Hashmi. ). we will discuss Mystic Poetry and Prose of Aurangzeb’s period. I I - Introduction Mysticism or Sufism can be defined as search of God, spiritual truth and ultimate reality.
    [Show full text]
  • Program Notes Were Created by Arif Lohar and Zeyba Rahman
    New Sufi Sounds of Pakistan Arif Lohar Ensemble Arif Lohar is Pakistan's most treasured singer. Born in the small village of Aach Goch in the Gujrat District of Punjab, Pakistan, Arif Lohar inherited the big talent and traditions of his iconic father, the legendary Pakistani folk singer Alam Lohar. Arif is known for his warm, powerful voice as well as the rich, sonic landscape against which he juxtaposes traditional Punjabi songs. While he embraces his heritage, he also re-imagines it with contemporary interpretations. Now a legend himself, Arif blends pop and folk stylings to create a sound uniquely his own. Accompanied by his beloved chimta, a traditional percussion instrument resembling tongs with bells, he continues the tradition of sung story- telling through folk songs centered on perpetuating knowledge, values and social commentary as well as, Sufi poems about love and harmony. Arif is backed by an ensemble of talented Pakistani musicians, some of whom are the sons of the musicians whose fathers performed with Alam Lohar. The ensemble also includes Arif’s long time protégé Fozia. Punjabi music Pakistan’s Punjab province takes its name from the five rivers that run through it. Punj means five and ab means water. The rivers—Beas, Chenab, Jeelum, Ravi and Sutlej—are all tributaries of the legendary Indus River. The area’s rich soil makes it ideal farming land. Punjab is known for its historic mix of people from different backgrounds and nations - including the Greeks, Persians, Mongols and Afghans - who have created the present rich, layered culture. Singing and dancing is integral to the way of life for Punjabi villagers and townsfolk alike.
    [Show full text]
  • N Spirituality in the Light of the Islamic Tradition DR. SHUJA ALHAQ
    I n spirituality in the light of the Islamic tradition DR. SHUJA ALHAQ Contents Dedication 3 Foreword 9 Prologue 11 Book One Chapter 1 Sufism in today's Islamic world and Iqbal 65 The split between the Muslim intelligentsia and Sufism 65 Iqbal's early mystical thought 68 The transformation of Iqbal's ideas 72 The religious world view of the Asrsr-i Khudi 73 Iqbal's expansionist conception of Islam 77 Iqbal's refutation of Sufism 79 The dualist character of Iqbal's thought 85 Iqbal's reputation as a Sufi poet 88 The Western contribution to Iqbal's Sufi image 94 The divergent trends in Sufism 99 Chapter 2 The seed and the split: The origins of Islamic spirituality 105 The rise of the two schools 105 The Unitarian vision of the Quran 108 Man's relationship with the world 114 Legacy of Ali 121 Chapter 3 The origin and development of Sufism: The first phase no Legacy of the Imams 130 The rise of asceticism 134 Growth of Sufism 138 The ecstasy of Bastami 141 The sobriety of Junayd 144 The transcendence of Hallaj 147 Abu Sa 'id bin Abi al-Khair's vindication of Hallaj 152 Chapter 4 The origin and development of Sufism: The second phase 167 Ibn Arabi: the beginnings 167 The context 170 Ibn Arabi's exposition of the Unitarian doctrine 174 The God of beauty and belief 200 Ibn Arabi's attitude towards the sharica 212 The unity of ecstasy and knowledge in Rumi 227 Chapter 5 Sufism in India: The third phase 243 The growth of Sufi orders 244 Rise of the Chishtiyya in India 246 The power and personality of Nizam ad-Din Awliya 249 Crystallization of the two world views 256 The Suhrawardiyya 262 The Firdawsiyya and Sharaf ad-Din Maneri 269 The Qalandars 277 Book Two Chapter 6 The contemporary Indian spiritual traditions 283 The Sufi interaction with Indian spirituality 284 Gorakhnath and the Nath Yogis 286 Beginnings of the Indian Sufi tradition of literary romance 291 The Sants and the North Indian bhakti movement 293 Kabir.
    [Show full text]
  • Sultan Bahoo
    SULTAN BAHOO SULTAN BAHOO Author Sultan-ul-Ashiqeen Khadim Sultan-ul-Faqr Hazrat Sakhi Sultan Mohammad Najib-ur-Rehman Translated Ambreen Moghees Sarwari Qadri M.A. Mass Communication SULTAN-UL-FAQR PUBLICATIONS LAHORE PAKISTAN Sultan-ul-Faqr Publications Regd. Lahore Pakistan © Sultan-ul-Faqr Publications Regd. 2016 All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. Published in Pakistan with the permission of the copyright owner. By Sultan-ul-Faqr Publications Regd Lahore. First Edition 2016 ISBN 978-969-9795-34-3 (Regd.) www.sultan-ul-faqr-publications.com www.sultan-bahoo.com www.sultan-ul-faqr.com Email: [email protected] Contact # 0321-4151910, 042-35436600, 0322-4722766 4-5/A Extension Education Town, Wahdat Road, Lahore Pakistan CONTENTS Page Preface 7 Sultan-ul-Arifeen Hazrat Sakhi Sultan Bahoo 9 Genealogical Chain of Sultan Bahoo 11 Ancestors of Sultan Bahoo 22 Parents 22 Sacred Birth 30 His Beneficence Started from Early Childhood 32 Education 33 Search for The Divine Truth and Bayat (oath of allegiance) 35 Meetings with Aurangzeb 42 Syed Abdul Rehman Jilani Dehlvi-The Murshid of Sultan Bahoo 43 Discussion about Syed Abdul Rehman Jilani Dehlvi in Indian Books 48 Life History of Syed Abdul Rehman Jilani Dehlvi 52 Difference of Opinion on Bayat of Sultan Bahoo at the hand of Abdul Rehman Jilani 59 Throne of Divine Guidance and Persuasion 74 Title Sultan-ul-Arifeen
    [Show full text]
  • Hazrat Sultan Bahu (RA) Is from the Progeny of Hazrat Ali (RA) and Is a Direct Descended from Hazrat Ali (RA)
    Hazrat Sultan Bahu (RA) is from the progeny of Hazrat Ali (RA) and is a direct descended from Hazrat Ali (RA). Traditionally according to the law of the land he is Hashimi and belongs to the tribe of A'wan. Historically the A'wan tribe trace their descent to Ameer Shah, son of Qutub Shah whose family lineage is traced back to Hazrat Ali (RA). Hazrat Sultan Bahu's (RA) family genealogy is traced as follows: Hazrat Sultan Bahu ( Rathi Allahu ‘anh), son of Hazrat Bazid Muhammed ( Rathi Allahu ‘anh), son of Hazrat Fatah Muhammed, son of Hazrat Alla-radatta, son of Hazrat Muhammed Tameem ,son of Hazrat Muhammed Mannan, son of Hazrat Mogila, son of Hazrat Muhammed Peera, son of Hazrat Muhammed Sughra, son of Hazrat Muhammed Noor, son of Hazrat Sulla'a son of Hazrat Muhammed Baharie, son of Hazrat Muhammed Jayoon, son of Hazrat Muhammed Hargun, son of Hazrat Noor Shah, son of Hazrat Ameer Shah, son of Hazrat Qutub Shah, son of Hazrat Emmaan Shah, son of Hazrat Husein Shah., son of Hazrat Firoze Shah, son of Hazrat Mahmud Shah, son of Hazrat Fartak Shah, son of Hazrat Nawaab Shah, son of Hazrat Darrab Shah, son of Hazrat Awhum Shah, son of Hazrat Abeeq Shah, son of Hazrat Ahmed Shah, son of Hazrat Ameer Zubeir, son of Hazrat Ali ( Rathi Allahu ‘anh), son of Hazrat Abu Talib, son of Hazrat Mutallib, son of Hazrat Hashim, son of Hazrat Abdul Munaf. THE MIGRATION OF THE SAINTS ANCESTORS FROM MEDINA TO PUNJAB. The Holy Prophet of Islam (Sall Allahu ‘alaihi wa sallim) was born in 570 AD.
    [Show full text]
  • Hazrat Sultan Bahu Was Born During the Year 1628 at Qalai Shorkot, a Settlement at the Bank of River Chenab (Now in District Jhang, Punjab)
    Hazrat Sultan BaHU was born during the year 1628 at Qalai Shorkot, a settlement at the bank of River Chenab (now in District Jhang, Punjab). He passed on in 1691, and is considered to be one of the greatest Sufi Gnostic Poet-Saints in the history of the Indo-Pakistan subcontinent. BaHU was a member of the Qadiri Sufi Order founded by Abdul Qadir Jilani, and eventually created his own branch known as the Sarwari Qadiri Order. Even now, Sultan BaHU's tomb remains a popular pilgrimage spot in Pakistan. It is said that BaHU authored over one hundred books and spiritual discourses! To this day, his hymns and mystic-poems are quite popular. As far as I am aware, there are only two books that have been published thus far in the English language offering substantial collections of BaHU's spiritual poetry: Death Before Dying – The Sufi Poems of Sultan BaHU, edited by Jamal J. Elias, University of California Press, Berkeley, and: Sultan BaHU, edited by J.R. Puri and K.S. Khak, RS Book Dept. (Radha Soami Satsang Beas/Science of the Soul). There are also some very nice BaHU-related websites these days featuring his poetry and hymns of praise. All BaHU passages below are from the J.R. Puri and K.S. Khak translation. The HU (WHOOOOOO) Chant/Mantra/Zikhr of BaHU In most all of Hazrat BaHU's poems, in the original Punjabi language, every other line hypnotically ends with a HOO. For example: akkheen surkh te mooheen zardee, har wallon dil aaheen HOO Muhaa muhaar khushboi waalaa, pahuntaa vanj kadaaeen HOO Ishq mushk na chhuppe raihnde, zaahir theen uthaaeen HOO Naam faqeer tinhaan daa BaaHOO, jin laamakaanee jaaeen HOO.
    [Show full text]
  • The Concept of 'Murshid' in Punjabi Sufi Poetry
    Journal of the Punjab University Historical Society Volume No. 31, Issue No. 2, July - December 2018 Qurat-ul-Ain Bashir * Syeda Sajida Batool** The Concept of ‘Murshid’ in Punjabi Sufi Poetry Abstract The term „spiritual guide‟, known as „Murshid‟ is closely associated with the spiritual movement of Sufism. Murshid is, commonly recognized as a guide, a leader, a Guru, an instructor, a teacher or a person under whose supervision and guidance a seeker Salik undertakes his journey to the path of Salook. So, Sufis has laid great stress on the need and importance of Murshid for a seeker in every reign. This is the admitted fact by the Sufis that success in this world and hereafter is not possible without the guidance of Murshid. The concepts of Sufis about Murshid, his importance and his role, described by Sufis, have been used by poets in Persian and Urdu poetry and likewise in Punjabi Sufi poetry too. The concept of Murshid seems more strong and clear in Punjabi Sufi poetry. So the aim of the study is to highlight the origin and development of the concept of Murshid in Sufism generally and in Punjabi Sufi poetry specifically and to analyze the need and value of Murshid for Murid on the path of Salook with special reference of Punjabi Sufi lyrics of four Punjabi Sufi poets i.e Baba Farid, Shah Hussain, Nosha Ganj Bakhsh and Sultan Bahoo. Key Words: Sufism, Murshid, Tariqah, Punjabi Sufi Poetry Introduction The mystical side of Islam is called Sufism.1 During the early period of Islam, Sufism emerged as spiritual revolution the aim of which was to reform the self Nafs to discipline and to clean it from the vices.2 Earlier word ascetic was used for Sufi.
    [Show full text]
  • Department of Religious Studies
    Department of Religious Studies NEWSLETTER 2016-17/FALL 2016/Volume 17 Contents: Greetings from the Chair • Page 2: Faculty 2016 has been another action-packed year in Religious Studies, as we Changes welcome new faculty, expand our curriculum, and advance research in the role of religion worldwide. This fall, Oludamini Ogunnaike joined the faculty • Pages 2-4: as our new Islamic Studies professor, coming to William and Mary after Faculty News completing his Ph.D. at Harvard University and a post-doc at Stanford. Prof. Ogunnaike specializes in the study of Islam in West Africa and will expand • Page 4: our course offerings in both Islam and African Religions. He is already Spotlight on teaching a new course, “What is Love? Reflections on Love in the Islamic New Faculty Tradition.” In his first weeks at the College, Prof. Ogunnaike acquired for th Swem Library a rare, 19 century Quran manuscript. • Page 5: Alumni News Resulting from our once-a-decade program review, Religious Studies was also able to offer long-term teaching positions to two colleagues who might • Page 5: New already be familiar to you. Mark McLaughlin came to William and Mary in Initiatives 2013, after graduate school at the University of California Santa Barbara and a year of teaching at Denison University. He has taught a range of courses on • Page 6: Hinduism and South Asian Religions and is presently teaching a new “Big Lectures Ideas” course, “Meditation and the Mind,” which explores intersections between classical Asian contemplative practices and cognitive science. Mary • Page 6: Donor (Maggie) Fraser Kirsh (W&M 2002) has taught courses in Judaic Studies since Opportunities 2007.
    [Show full text]