Bader Maqams or the shrines of
Badr Al-Din-Auliya (Part II)
Last Updated on Tuesday, 29 January 2008 01:31
Tuesday, 29 January 2008 01:28
By M. Siddiq Khan
PIR BADR AL-DIN
Having described,as far as available materials allow, the peculiar shrines dedicated to the Muslim saint Pir Badr in their historical and functional aspects, it now becomes necessary to refer
to the venerable personage of the Pir, his life, work and attributes at
fuller length, from the little available biographical data as these may
be deduced from the nuggets of history embodied, in a corpus of
traditions and legends which have grown up around Badr al-Din Auliya. Some
attempt to analyse the suggestions that there is some affinity between
Pir Badr and Khwajah Khidr, as also some relationships, between other
Muslim patron, saints of seamen and others dependent on water for their
lives, namely, the Panch Pir (the Five Pirs)or Ghazi Pir may also be of
interest.
It would be prudent to begin with an entry in Beale's Oriental Biographical Dictionary, Pir Badr, according to this, is "a Mussalman saint whose tomb is at Chitagum in Bengal and is evidently of great antiquity. There
is a stone scraped, into furrows, on which, it is said, Pir Badar used
to sit; there is also another bearing an inscription, which from
exposure to the weather, and having on it, numerous
coats of whitewash, is illegible. There is a mosque near the tomb, with
a slab of granite, bearing an illegible inscription, apparently from
the Kuran. At a short distance is the Masjid of Muhammad. Yasia with an
inscription conveying the year of Hijiri 1136 (1724 A.C.)." That veritable store-house of oriental—particularly Indian and and Bengali---lore, the Vishwa Kosh, surprisingly, falters over Pir Badr, its information being obviously a bald summary of Beale's.1
There are other accounts which also must be studied and. compared with yet others before we can form some opinion
on the dates of Pir Badr al-Din Badr-i-'Alam. Dr. Md. Enarnul Haq in
his Purba Pakistane Islam (Islam in East Pakistan) suggests that Badr
Pir was at the height of his proselytizing activities in Chittagong when
Shah Jalal, the celebrated saint of Sylhet, was preaching Islam there,
i. e., between 1303 and 1346 A. D. The same writer states elsewhere that according
to an inscription on the tomb of MuhsinAuliya, one of the reputed
companions and co-workers of Badr al-Din Auliya at Chittagong, the
latter was alive in 1.340 A.D. None of these theories appear to be
correct. Since the date of the Pir's death has been accepted as 1440
A.D., the suggested dates of Enarnul Haq cannot be reasonably
accurate. It is reported that Kadal Khan Ghazi the general sent by
Sultan Fakhr al-Din Mnbarak Shah (1336-1352) of Sonargaon during his
invasion of Chittagong and expulsion of the occupying Arakanese, met Pir Badr al-Din.2
It
has been surmised that Badr al-Din was not preaching single-handed and
that he had come to Chittagong in company with other preachers of Islam
or, at least, while at Chittagong he was working in company with other
Muslim missionaries.
There
are theories, and they seem to be well-substantiated that Pir Badr came
to Chittagong with at least, one companion and that he had some
associates and contemporaries in Chittagong toiling for the spread of
Islam. It has been mentioned previously that be is stated to have come
all the way from Panipat to Chittagong in company, with a friend. The
identity of this friend and his co-workers in Chittagong have not
clearly been established but it is surmised that Katl (a) Pir, a militant missionary and doughty warrior, was the one who accompanied
Pir Badr. According to one tradition they reached Chittagong on
fish-back, but is more than possible that the fish was a boat resembling
a fish in appearance or having a figure-head of a fish at its prew as
probably was the case of Shah Sultan Mahisawar who is "'called a
fish-rider" because he came on a boat shaped like a fish or with a
figure-head of a fish. Another contemporary of Pir Badr seems to have
been Muhsin Auliya who died in 1397 and was buried in Battali village in
the jurisdiction of Anowara Police Station.3
In
the face of the several and conflicting theories about the period in
which Badr al-Din flourished and his dates, it becomes necessary to
assess the data offered and justify the date of the Pir's death which
has been accepted as correct at the beginning of this paper. In
.part II of the monograph on the Contributions to the Geography and
History of Bengal ( Muhammadan Period) edited by Blochmann, Badr al-Din
Badr-i-Alam's date of demise is given as 844 A.H. or 1440 A.D. and be is
definitely identified as having spent a long time in
Chittagong. He is stated to have come from Meerut in the North-West
Province of those days and spent his last days in Bihar where he was
buried after his death in the Chhota Dargah. This identification is
generally accepted and corroborated by scholars who include M. Hidayet
Hossain, in his article on Badr Pir in the Encyclopaedia of Islam, and
others like Temple, O'Malley, Beames, Beveridge, Gait and Karim.4
That Pir Badr, is, integrally, a historical figure is admitted by all these scholars, as also by others like Anderson, Sladen and
others mentioned previously. It has been possible to ascribe a definite
period to him although the date of birth, cannot unfortunately be
established.
Therefore,
to fix the dates of Pir Badr al-Din’s approximate lifetime on the basis
of reports of his period of activity in Chittagong coinciding with that
of Hadrat Shah Jalal in Sylhet and his meeting with Kadal Khan Ghazi, a
general of the Sultan of Sonargaon, Fakhr al-Din Mubarik Shah who is
started to have conquered Chittagong, may be misleading.5 The situation is aggravated and further confused by the fact that there seems to have been more than one Pir of this
name or of a similar name, namely, Shaykh Hadrat Badr 'Alam, Shaykh
Badr 'Alaia Zahidi who was probably known as Shaykh Badr al-Islam. Pir Badr al-Din who was stated to have dsfeated the Raja of Hematabad of Dinajpur and preached Islam there 6 and Badir uddin Shah Madar alias Ghazi Madar who died in 840 A.H. fighting the unbelievers. In any case, the death of Pir Badr al-Din Badr-'Alam is known to have taken place in 1440 and therefore, it does not appear probable that the saint lived for well over a hundred yeas as made out in the statement by Dr. Haq.
Unfortunately there is very little detailed information about the saint in addition to what has already been stated above. M. A. L.Hough, Deputy Commissioner of Akyab,sent in 1893 a written communication about the Pir from one of his subordinates a Bengali Deputy Inspector of schools, which in spite of its defective style and poor orthography of names, is reproduced below for its subject-matter:
Bodor Mukarn, correct word is Bodor Mukhan, the residence of Bodor, Pir Bador
or Bodor Sahib or Bodor Auliya. There are different names by which he
is known. His name is Shaik Boderuddin, i, e., he does not belong to the
direct descendent (sic!) of the Prophet, but he belongs to the common
class of people. He was well versed in Arabic and Persian.
He is said to be Mulovie. He is an Indian, most probably nearest to
Punjab. He began his career of religious life from Jama Musjid of Delhi.
He had three others, his intimate friends, with whom he used to attened
many a religious lectures.
Tradition:
There lived in ancient time a very rich man in India, who had a
beautiful daughter.There lived in the same town;a Fakir, or Devotee,
whose name was Shaik Firit (the well-known Shekh Farid). One day when
this Devotee was passing by that rich man's house his daughter saw the
Devotee in dirty or filthy rags. Seeing this, she drew her nose saying:
“What a Loath some man the mad man is." That very night she had vary
severe pain in her stomach. No one can cure. The cause was attributed to
her insulting the Devotes. So the Devotes was invited and bagged
pardon. But he said: Unless she drinks some water wrung
out of his filthy rags, she will never, be cured. But at last owing to
very severe pains she drank. From that day she showed signs of
pregnancy, and after 10 ( Lunar, ) months the Badoruddm is said to have
(been) born.7
This
apocryphal account, for there is no evidence of any definite
information on which it was based, is interesting in that some
corroboration is available of one of the statements in the first para,
although the second seems to be based more on imagination than facts.
Thus Meerut which is generally accepted at his birth-place was very near the Punjab frontier as also near Panipat which has been mentioned in another account as the place from where the Pir with a companion cams to Gaur on the way to his ultimate destination, Chittagong via Dacca.8
The Auliya (saint) Pir Badr is known and venerated allover Bengal and Northern India. According to the information collected by Dr. Wise and Beames, Badr al-Din Badr-i-Alam
(or Full Moon of the Faith and Full Moon of the world) was born at
Meerut in the North-West Provinces of those days (or Uttar Pradesh in
India). The exact or even approximate data of his birth cannot be
ascertained although there is a rather much too vague and wide
suggestion from one quarter that this was sometime after
the birth of Hadrat Sayyid ‘Abdul Qadir Jilani's birth which was in 470
A. H./1077 A.D. He adopted the wandering life of a fakir and "was
probably draw to Bengal by the energetic preaching and
advance of Islam there in the reign of King Jalal al-Din Abul Muzaffar
Muhammad Shah(1414-1430 ) who had been converted from Hinduism.” From
Gaur he passed on to Dacca and thence took a boat to reach Chittagong,
the future scence of his activities for many years before he finally in
response to a call from Shaykh Sharaf al-Din Ahmad Yahiya Muniari, the celrbrated saint of Bihar, then on his death bed, returned to Bihar but was too late to meet Sharaf al-Din by forty days." 9 He spent his remaining days in that province and breathed his last in 844 A.D. (1440 A..D)
It
has already been stated that he sailed in a boat from Dacca using the
only fast and practicable route of travel those days by river to the Bay
of Bengal and then along the sea-coast to the month of the Karnafuli
and Chittagong. However a more picturesque, if legendary, version of his
arrival is recorded by various writers including Wise, Hidayet Hosain,
O'Maliey and others. According to this, as related by the guardians (mutawallis or khadims?) of Badar Shah's dargah (tomb) at
Chittagong, about 1413 A.D.(this being a more probable date than 1744 as suggested by others ) Badr al-Din 'Auliva arrived at Chittagaag on a floating piece of rock and proclaimed to the amazed onlookers that he had come all the away from Arakan in order to rid Chittagong of the evil spirits, jinns and fairies who were rampant there and whose depredations had made the place uninhabitable. However thrilling the tale of the floating stone be, it is more rational to hold that he came in a large boat from Dacca although Beames's theory that one of the numerous Portuguese sails dotting the waters of the Bay might have carried the. saint to Chittagong, has already bean examined and found to be baseless.
Chittagong, about 1413 A.D.(this being a more probable date than 1744 as suggested by others ) Badr al-Din 'Auliva arrived at Chittagaag on a floating piece of rock and proclaimed to the amazed onlookers that he had come all the away from Arakan in order to rid Chittagong of the evil spirits, jinns and fairies who were rampant there and whose depredations had made the place uninhabitable. However thrilling the tale of the floating stone be, it is more rational to hold that he came in a large boat from Dacca although Beames's theory that one of the numerous Portuguese sails dotting the waters of the Bay might have carried the. saint to Chittagong, has already bean examined and found to be baseless.
Badr
al-Din’s selection of Chittagong as the place of his extensive
missionary activities is interesting. At the time Chittagong had an evil
reputation as has been suggested above and it is possible
that the story of the jinns and faires and their subsequent fate may be
totally symbolic depicting the eternal struggle between good and evil
and the triumph of the former. In any case it appears that. Islam was
making no headway in the place. This was a challenge to the Pir
dedicated in the cause of his faith arid he made his way there and set
to combat the evil spirits. The legend goes that he
proceeded to settle on the top of a hill in the heart of old Chittagong
which has been referred to as within the heart of the city and "the
palladium". The saint begged for mere space to place one single lamp (or
chati) and receiving it, lit his lamp. The miraculous power of the
saint caused the light of the lamp to drive the evil sprits away further
and further and ultimately, for good and it has been suggested that
Chatigaon (village of the chatis or lamp) was the original name of
Chittagong derived from this incident. The site of the original shrine
of the Auliya in Chittagong can be located without much difficulty.
Shihab al-Din Ahmed Talish, the 17th century chronicler of Mughal history in Bengal and author of the Fathiyya-i-ibriyya wrote that: "On
a height within the fort is a tomb, known as the astana of Pir Badr;
the attendants of the shrine perform prayer and fast. The Magh infidels
have settled some villages in waqf on this tomb; they make pilgrimage to
the holy dead and offer presents." 0’Malley states that the small hill
before the Commissioner's House is reputed to be the place where the Pir
lit his lamp and herein commemoration candles, paid for by a mixed
clientele of Muslim, Hindu and even Christian devotees are burnt nightly
even today and an urs (a commemorative feast)is held on the 29th of the month of Ramandan or the Muslim month of fasting. Beale, writing in 1881 said that near the tomb of the Pir , there was a mosque with a weather-bitten illegible stone inscription and the Pir's tomb and its mosque were close to the 18th century mosque of Muhammad Yasin which has been located to be in the Rahmatganj quarter of the town.
This tallies with the location of the hill mentioned by 0'Malley and is
therefore the probable site of the original dargah of Pir Badr. The Badr Pati or dargah at the south-western end of Bakshi Bazar is however more popularly known today as the dargah of Badral-Din Anliya.10
The
reference to Pir Badr's tomb in Chittagong in addition to that at the
Chhota Dargah of Bihar appears to need some explanation. Besides the
tomb in Chittagong town, there are four other so-called
tombs of Pir Badr Shah in Chittagong District, the scene of the Pir's
labours, viz., at Kajaldanga near the tomb of Qalandar Shah and at
Haimgaon, Lamburhat and BhandaIjuri Ghat respectively within the jurisdictions of the police stations of Boalkhali, Patiya, Raozan and Rangunia.
There is also another, tomb at Kalna in Burdwan District in West Bengal
reputed to be the tomb of Badr Shah. Since it is definite that Pir Badr
al-Din died in Bihar and was buried there, the other tombs may either
relate to other holy men of the same name or similar names or
alternatively, it may be that the others are symbolic tombs or mazars
the erection and maintenance of which is not an unusual, practice as in
the cases of Shah Bayazid Bistami of Chittagong and Shah Ismail Ghazi at
Mandaran and others.11
Besides his historic preaching of Islam, in the face of difficulties and dangers which is said to be largely
the reason for the comparatively early accession of the greater part of
the population of the Chittagong District to Islam, there are other
reasons attributed for the generation of Badr al-Din Auliya.
One attribute of Pir Badr which needs fuller examination and description is "the idea of his dominion over rivers and the sea". Badr
Pir or Badr al-Din Auliya is held to be "the guardian saint of sailors
and is invoked by the boating classes, Hindu as well as Muhammadan, when
they start on a journey by sea or river", the incantation running as
follows :
Amara achchi polapan
Gazi achche nigahman,.
Shire Ganga dariya Panch Pir,
Badr, Badr, Badr.
(This may be translated from Bengali as- "we are children and the Ghazi is our protector, the river. Ganges is over us. Oh Panch Pir (Oh, the five saints),. Oh. Badr, Badr). It is worth while noting here the association of other Pirs, namely Ghazi Miyan and the Panch Pir with Pir Badr.
Another incantation of the same type and purpose quoted by Anderson runs thus:
Darya ke panch paise, Badr, Badr.
(or "Five copper pieces for the river. Oh Badr"). This act of dropping five copper coins into the river is said to have been originally a women's custom. 12
The
reason for this historic figure of a famous Muslim saint and missionary
being adopted as the patron saint of boatmen, seafarers, fishermen and
travellers, or even as a “water demon" as he has been called by wise, is
not understood clearly.13
Beames
theorize that "the primitive nature worship of the Non-Aryan aborigines
of India" was embodied in the persons of Pirs and thus Pir Badr al-Din,
the celebrated saint of Eastern Bengal, that land of
seas and rivers, was credited with the powers to rule the waters and
control the storms. This is however not an entirely adequate explanation
of the attribution of these extraordinary powers.
A better explanation is that in Bengal, the historic figure of Badr al-Din Badr-i-Alam has become inextricably blended with the legendary figure of Khwaja Khidr and to a much lesser extent with those of Ghazi Pir, Zinda Pir and the Panch Pir. An article by M. Longworth Dames in the Encyclopedia of Islam says:
"Khwadja
Khidr (or Khizr in India), is in many parts of India identified with a
river-god or spirit of wells and streams. He is mentioned in the
Sikandar-nama as the saint who presided over the well of
immortality. The name was naturalized in India, and Hindus as well as
Muslims reverence him and it is sometimes converted by Hindus into Radja
Kidar.On the Indus the saint is often identified with the
river, and be is sometimes to be seen as an old man clothed in green. A
man who escapes drowning is spoken of as evading Khwadja Khizr (Temple,
Legends of the Panjab, i. 221)......His principal shrine is an island
of the -Indus near Bakhar, which is resorted to by devotees of both creeds (Sind Revisited, ii, 226)......The saint is believed to ride upon a fish, which is adopted as a crest by the kings of Oudh and appears on their coins.Possibly in this case there is also a survival of the fish avatar of Vishnu. Muslims offer prayer to Khwadja Khizr at the first shaving of a boy, and a little boat is launched at the same time: also at the close, of the rainy season.” 14
Whatever
be the local variations in the attributes of Khwaja Khidr, it is
generally stated by Muslims that the saint, hidden from mortal eyes in
the past as in the present, as charged by God, directs errant wayfarers
and the drowning and the helpless.15 According
to others, among the functions of Khidr, the patron saint of the waters
or "God of the Flood" as he has been described by Crooke were included
those of protection of boats from being damaged, lost or destroyed, the
guidance of bemused wayfarers and their safety.
The
following statement by him describes the mode of his veneration. "He
(Khwajah Khidhr) is worshipped by burning lamps, feeding Brahmans, and
by setting afloat on a village pond a little raft of grass with a
lighted lamp placed on. it". The feeding of the Brahmans must have been
practised by Hindus although probably a number of ignorant Muslims may
have followed the practice of burning lamps and floating them on water.16 According to the Vishwa Kosh, Mlislim women float small rafts or bhelas carrying lamps and flowers and coconut oil to the accompaniment of incantations on the last Friday of the Bengali month of Shraban (Shaon) every year. Taylor
says in 1839 that "The Beirah festival in honor of Khwajah Kizier
(supposed to be the prophet Elias) was conducted with splendur during
the time of Nowarrah was maintained here (Dacca), but in this respect it
has greatly declined of late years."
Gait,
speaking about Khwzja Khidr mentions that "Closely allied to the
adoration of Pirs is the homage paid to certain mythical persons,
amongst whom Khwaja Khizr stands pre-eminent. This personage appears to
have been a pre-lslamic hero of the Arabs and some say he was a prophet
or paighambar born a thousand years before Muhammad. He is said by many
to be the ‘servant of God' mentioned in the Kuran, whom Moses found by following in the track of a fried fish which miraculously came to life, and rebuked Moses on several occasions for his undue curiosity.
However this maybe, Khwaja Khizr is believed at the present day to
reside in the seas and rivers of of India, and to protect mariners from
shipwreck. His special connection with water is due to his having
wandered all over the waters of the world in search of the water of everlasting life. He is invoked by mariners, and is also propitiated by the more ignorant Muhammadans, at marriages and during the rainy season, by the launching in rivers and tanks of beras or small paper boats, decorated with flowers and lit up with candles. Food is also distributed to the destitute in his name, or left on the bank to be picked up by the first beggar who passes.” It is to be noted that certain attributes and functions of Pir Badr appear to be more or less the same as those of Khwajah Khidr but then it would be unwise to make a complete identification of the two as one mingled figure as there is obvious overlapping in the good and evil attributes of legendary, or even real figures wrapped in legends, and traditions.
On
the other, hand Dr. Wise in his Notes on the Races, Castes and Trades
of Eastern Bengal, makes the following remarks which would make out that
the Pir Badr and Khwajah Khidr are not the same but that in the opinion of many followers of their cults they do exercise a condominium over rivers and seas: He writes: "Besides Khwajah Khizr, Bengal supplies other animistic ideas regarding water, and Pir Badr shares with him the dominion of rivers. This spirit is invoked, by every sailor and fisherman, when starting on a cruise, or when overtaken by a squall or storm."
This is corroborated by Risley who, when describing the Tiyars of Bengal, says: “As
was natural, the Tiyars have peopled the waters and streams with
beneficient and wicked spirits, whose friendship is to be secured, and
enmity averted, by various religious rites. Along the banks of the river Lakhya they worship Pir Badr, Khwajah Khjizr, and, in fulfillment of vows, offer through any Musalman a goat to Madar, whom they regard, as a water god, but who may be identified with Shah Madar Badi'uddm who is not,of course, Badru'ddin. Aulia, but another famous saint.”17
However, it is not incumbent in this paper to come to any final conclusions on the question of the identification of Pir Badr with Khidr as the foregoing discussion is sufficient for our purpose. It
may be fruitful for some student of Sociology to further examine this
aspect of the matter although the researches of Temple, in particular,
leave hardly much scope for the addition of more materials for examination of the subject,
It
now remains to examine the commingling of the personalities of Pir Badr
al-Din and Pir Ghazi Saheb and then Panch Pir, the first named at least
being a mythical person like Khwaja Khidr.
Ghazi
Saheb or as he is also known, Ghazi Miyan, is also known as the patron
saint of the boatman of Bengal and this explains why in the invocation by people beginning a riverine or sea-borne voyage Ghazi is associated with Badr Pir. Hindus also invoke Ghazi saheb, whom
they hold as a River God and protector of boats and ships along with
their Water Goddess Ganga Devi. According to Stapleton, he learnt from
some Bengali Musalmans that Ghazi Miyan "was the son Sekandar Padshah (
the first muslim invader of Sylhet ) and that he fought against Matuk Raja of Biratnagar, a place in the Rajshahi Division. What
historic basis there is for the romantic tale of Ghazi, Kalu and the
maiden Champavati of which there were three different printed versions
in circulation in the form puthis in 1913 is now difficult to assess. It
is however to noted that the Ghazi Miyan mentioned by Gait as "said be
the nephew of Mahmud oF Ghazni and whose tomb is Bahraich" is not the
Ghazi Saheb in whom we are interested.
It is difficult to find any such association between Ghazi Saheb aid Badr Pir as is found in the case of the latter and Khwaja Khidr.18
The Panch Pir include generally Ghazi Miyan, Pir Badr, Zindah Ghazi, Sheikh Farid, Khwajah Khidr collectively. In an article in the Encyclopedia of Religion and Ethics it is stated: "In West Bengal the ‘five saints' form one of the main objects of adoration, not only of Muhammadans, but also of "Hindus of the lowest grades. They are often worshipped as family deities.“19 Therefore, the Panch Pir are also looked upon as protectors of boatmen and seafarers and very often dargahs in commemoration of these Pirs including Badr, are found at mouths of rivers.It has already been seen that in the invocation at the beginning of sea voyage or river journey the Panch Pir are also addressed in addition to Pir Badr and Ghazi Pir.
In any case, this much stands out clearly. Pir Badr is essentially a historical figure, overlaid with legendary attributes and is distinct from Khwaja Khidr and Ghazi
Miyan. His cult is distinct from that of these other mythical pirs as
also from that of the Panch Pir of whom he is paradoxically one.
(SECTION B)
From Burma’s lost Kingdom (Pamela Gutman)
The
identity of the nats protecting other prominent sites clearly changed
over time. One such is the protector housed in the Buddaw Maw Kun
shrine.
Said
to have been founded in 1756 by Muslims in honor of the saint, Buddaw
Auliah, the British Commissioner in Arakan in 1876 recorded that:
On
the southern side of the island of Akyab...there is a group of masonry
buildings, one of which, in the style of its construction, resembles an
Indian mosque; the other is a cave, constructed of stone on the bare
rock... called Buddermokan, Budder being the name of a saint of Islam,
and Mokan, a place of abode. It is said that 140 years ago or
thereabout; two brothers named Manick and Chan, traders from Chittagong,
while returning from Cape Negrais in a vessel loaded with turmeric,
called at Akyab for water, and the vessel anchored off the Buddermokan
rocks. On the following night Manick had a dream that the saint Budder
Auliah desired him to construct a cave or a place of abode at the
locality where they obtained water. Manick replied that he had no means
to comply with the request. Budder then said that all Manick's turmeric
would turn to gold, and that he should therefore endeavor to erect the
building from the proceeds thereof. When morning came Manick, observing
that all the turmeric had been transformed into gold, consulted his
brother Chart on the subject of the dream and they conjointly
constructed a cave and also dug a well in the locality now known as
Buddermokan.20
Today
the shrine consists of a cave on the rocks and a structure where the
roof is a blend of the Indian mosque and the Burmese turreted spire.
Buddhists, Hindus and Muslims worship the saint here for protection
against the dangerous spirits of the water. Some will bring their new
cars here and forward and reverse three times, a contemporary gesture of
the traditional obeisance.
THE FOREIGN ENCLAVE
Foreigners
were not permitted to live within the city but from the time of Min-Bin
(1531-1553) were accommodated at Daingripet, to the west of the walls
on the bank of the Aung-dat river where ships could harbour. The
Portuguese built a church here, the Indian traders a Hindu temple and
the Dutch merchants their factory. There was probably also a mosque, as a
mihrab stone was found in the vicinity. Earlier the Bengali Muslims who
are said to have accompanied Min Saw Mun back to Arakan built the
Santikan mosque southeast of the city walls, east of the road to the
Le-mro cities.
Reference:
- Beale, Thomas William, The Oriental Biographical Dictionary. ..Calcutta, 1881, p. 216; Vishwa Kosh, Calcutta, 1307 B. E. Vol. XI, p,480.
- Md. Enainul Haq, Purba Pakistane Islam, p. 22; sec also his Bange Sufi Prabhava, unpublished thesis pp. 244-254.
- Md. Enamni Haq, Bange Sufi Prabhava, unpublished thesis, pp. 235-37. Karim. A. op. cil., pp. 88-89.
- The Encyclopaedia of Islam, Leyden, 1913, Vol. I, pp. 559-60: Temple. O'Mally, Beames, Beveridge, ops. cits., Gait, Report on the Census of Bengal, 1901, Vol. VI, Part I, p. 178; Karim, A. Social History of the Muslims in Bengal, Dacca, 1959, pp. 114.
- Md. Enamul Haq, Purba Pakistane Islam, p. 22, see also the name author’s unpublished thesis. Bange Sufi Prabhava, pp, 244-250.
- Karim, A. op. cit. p.110 ; Md. Enamul Haq, Purba Pakistane Islam, p. 52.
- Quoted by Temple op-. cit. pp. 8-9.
- Vide Supra, f. n.
- However there is another account according to which Shaiaf al-Din died in 1446.
- Jadu Nath Sarkar's translation in the Feringi Pirates of Chatgone, The Journal of the Asiatic Society of Bengal, June 1907. O'Malley op. cit., pp. 56-57; Beale, op. cit., p. 216; Ancient Monuments in Bengal, 1895, pp. 228-231.
- Muhammad Enamul Haq, Bange Sufi Prabhava pp. pp. 132-33; Karim, op, cit. p. 165, f. n. 1.
- Gait, op. cit., p. 178, quotes from Dr. Wise, Anderson, op. cit.
- Quoted, by Temple, op. cit., p. 12.
- Crooke, Popular Religious of Northern India, 1894, pp.30 L, The Encyclopedia of Islam, Vol. D, pp. 865-66.
- Sayed Asghar Hossain Deobandi, Hayat-i-Khizr (in Urdu), Locknow, 1906, p. n.
- Crooke, op. cit., p. 89; Vishwa Kosh, Vol. 5
- Rislay, -Tribes and Castes of Bengal, 1892, Vol. II. p. 330. Taylor oo. cit.. o. 247.
- Vide supra, also stapleton, H. E. ed., Ghazi saheb, the Patron saint of Boatman in the Dacca River, August 1913, pp. 143-152.
- Vol. IX, p. 600.
- Forchhammer p.60
This paper was published at Journal of the Asiatic Society of Pakistan, Vol. VII, June 1962 and Burma’s lost Kingdom of Pamela Gutman.
< Prev | Next > |
---|
Credit :
No comments:
Post a Comment