Khoj, Volume 64

ISSN: 1992-6545
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Its Renowned Families in Pakistan
/ Umar-ud-Din An Acoustic Analysis of the Vowels 17
of the Contemporary Standard Punjabi
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Research Journal Deptt. of Punjabi i ! º%Có
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Language & Literature
Punjab University Lahore (Pakistan)
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Vol:64, Jan..-June. 2010, pp 09-58 64 {g ÑÚÔ Y 2010 yX ~g†
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Abstract
Ahmad Yar Maralwi is one of the 18th century
Punjabi poet who contributed a lot to the genre of
poetry in Punjabi. More than 66 of his books have
been traced till now and doctoral level work has been
done on his literary work. But still some of his books
remain untraced. Story of Chandar Badan is one of
those. Besides a brief introduction of Ahmad Yar
Maralwi, this research article sheds light on the
importance of diction and syntax of the story. The
editing of the story has also been rendered in the light
of both old and new scripts. The edited story has been
annexed at the end of the article.
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61
Khoj `Å
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Vol:64, Jan.-june 2010, pp 61-78 64 {g ÑÚÔ Y 2010 yX ~g†
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Abstract
The article "Qadir Yar da Pooran Bhagat " is the

detailed study of the life of the poet Qadir Yar as well
as his work. In this article, the scholar has discussed
that how the story progresses, twists of the story and
which characters became the reason of these twists. In
the end, the scholar has declared this "Qissa' an
imaginary story which has no connection with the
reality. According to the scholar, the prominent aspect
of the "Qissa' is its romanticism.
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(36)
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1975 P-37
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Delhi, 1987, P-84
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@÷
Abstract
Allama Muhammad Iqbal was a great reformer of the
20th century. He wanted to rebuild the vision of Islam
all over the world in general, and in the sub-continent
particularly. During his PhD studies, he proceeded
with the ancient religious mythology of Iran. In the
"Development of Metaphysics in Persia", he evaluated
the main behavior of Zorasterim, Mazdaks and
Manisim in Iran. In this article, those believes have
been evaluated with the reference of his poetry as well.
Keywords: Irani ancient religions, Zoraster, Manisim,
Mazdaks, Comparative religious Studies.
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87
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Vol:64, Jan.-June. 2010, pp 87-102 64 {g ÑÚÔ Y 2010 yX ~g†
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Û az V éG
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Abstract
The Holy Qur'an comprises many verses about the
praise of the Holy Prophet (peace be upon him.) Poets
have versified such Aayat in different languages.
Muhammad Siddique saber Qadri is a Punjabi poet
who has composed beautiful naatiyyah poetry. In this
article it has been highlighted that he derived the
contents of his poetry from the Qur'an . It manifests
that the Poet possessed deep knowledge of the Holy
Quran.
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Abstract
Musadis Hali is a well known Urdu poem of Altaf
Hussain Hali, which describes comprehensive story
rise and fall of the Muslims, It is translated in Punjabi.
This article deals with the said translations first
translation by chaudhary Shahab-ud-Din under the
heading of Masadis-i-Hali Ka Punjabi Tarjama. And
the second translation by Hakeem Abdul Latif Arif
under the title of Tasveer-i-Ummat.
In these two translations the prescribed researcher
describes the characteristics of these Punjabi
Translations along with the brief life sketch of the
translators.
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Abstract
"Dihati Geeton ka Majmooa :Bartanvi Nau-abadiati
Hukkaam ki Soch Ka Akkas" is a research article by
Dr. Naveed Shahzad. In this article, the scholar has
discussed the book "Dihati Geeton ka Majmooa"
published under the British government, during the
Second World War. The scholar has notified, by
giving examples from those songs, that how the
British government used different methods in order to
change the thinking of the common people and
fulfilling their own aims and objectives. In order to
convince young villagers to join the British Army, the
British Government spread many Punjabi songs in the
villages of Punjab, in which that War was declared the
"Battle of survival" for the Punjabis. The British
gƒÑ ÔÒ»@Z ~gzZ ;gE- [º Ô! ºWz6,kZ /

116
Government also bribed selected people from all over

the Punjab in order to get a good number of powerful
traitors who could work for the British cause. The
scholar has elaborated all these moves by the British
Government.
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Vol:64, Jan.-june. 2010, pp 01-16 64 {g ÑÚÔ Y 2010 y ~g†
QADRI SCHOOL OF THOUGHT AND ITS

RENOWNED FAMILIES IN PAKISTAN
* Dr. Nabila Rehman
In Sufi schools of thought, Qadri order holds a special place
and superiority over others, and this is because of the sacred
personality of Sheikh Abdul-Qadir Jelani.
He got this status due to the fact that he is the cause of
blessings, not only for the disciples of Qadri school of thought but
also for all and sundry and leaders of all schools of thought of
'Tariqat'. They proceed in their spiritual journey by securing intrinsic
guidence from Hazrat Abdul-Qadir Jelani who had been granted such
glory by Almighty Allah and with, His command he declared, his
status of 'Walayt' in these words.
(1)
XXä×Ö] oÖæ ØÒ äfÎ… o×Â ]„â oÚ‚ÎZZ
(I am superior to all other Walis)
The saints of all schools of thought accepted this declaration
of his 'Walayt' with great reverence and this acceptance will continue
forever. He says:
(2)
š…Ÿ] oÊ ä$…]æ æ Ü×‰æ än×Â ä×Ö] o×‘ ä×Ö] Ùç‰… Ôñ^Þ^Þ] ÜÓn×Â ä×Ö] èru ^Þ]
/ Associate professor, Department of Punjabi. P.U. Oriental College, Lahore.
2
" I am the reason of Almighty Allah, vice of Hazrat

Muhammad (S.A.W) and His heir on earth".
Qadri order is the only one which is attributed to the name of
Hazrat Abdul-Qadir Jelani while the other three major orders;
Naqshbandi, Suharwardi and Chishti are attributed to the names of the
regions of the founder personalities.
Dara Shikoh writes about his superiority:
.æè M „
Z}  Z ~gŠ ‡ M
(3)
Š1 *Š !@*Š1 gŠ ‡ !',
Accepting the superiority of Qadri school of thought over
others, Hazrat Shah Wali-ul-Allah writes in "Tafhimaat":
"Qadri, Naqshbandi and Chishti orders have their
distinct specialties. In Qadri school of thought,
although education is received apparently from
Sheikh, yet it is the manifestation of the spirit of
"Tariqat-ul- Awasia". In this school of thought,
relationship with sheiks and their attention towards the
disciple are so intense and that these are absent in
other schools of thought. It is so because Sheikh
Abdul-Qadir Jelani has special influential status in the
world and because, after his death, he has secured the
appearance of "Mullah-Aalah" and in him that Entity
has reflected which prevails in the whole world. So, a
special spirit has evolved in his doctrine (Qadri
(4)
Order)."
This special spirit is reflected through the popularity of this
school of thought around the world. Abdul-Majeed Sindhi writes
about its advent in the sub continent in such a way:
"The grandson of Sayyed Abdul-Qadir Jelani, Hazrat Sayyed
3
Safi-u-deen in 1183, after getting robes of 'Khilafat' from his father,

Sayyed Abdul-Wahab Gillani, at the age of 30 arrived Multan during
his tour and continued it in suburbs of Multan for eighteen months and
replenished many people with spiritual favours. Then he went to
Baghdad where he continued his teachings and guidance. He was
known with the title of 'Sufi' because he had purified his heart with
remembrance of Allah. He breathed his last on 2 Rajab 611 Hijri
(1214 A.D) and buried in Baghdad. The generation of Sayyed
Muhammad Farooq, second son of Hazrat Safi-u-deen, lived in Hind,
(5)
afterwards."
A narrative is popular in Multan and Sindh which says, "the
grandson of Hazrat Abul-Qadir Jelani, Hazrat Sayyed Safi-u-deen Sufi
Gillani stayed here for about two years. He was called "Sayyed Saffi
Sufi" by people because of his noble habits and manners".
The author of "Khitta Pak Uch" tells us about a renowned
narrative in such a way: " Sheikh Esa was the first leader of Qadri
order in Sindh who was the son of Sheikh Abdul-Qadir Jelani. Hazrat
Sheikh Esa was popular with the title of "Sharf-u-deen Qetal" and
stayed for some period in Hala, a popular city of Sindh and in district
(6)
Hyderabad."
"Tahqiqat-e-Chishti" gives us some information about the
advent of another grandson of Hazrat Abdul-Qadir Jelani, Hazrat
Sayyed Jamal Hayat-ul-Meer:
"He was born in 522 Hijri(1128A.D). During his life
time, he came to Lahore and stayed in the enclosure of
Mayani graveyard. This was the very place where
Hazrat Muhkam-u-deen Shah Muqeem Qadri Hujrwi
(7)
and many others became his disciples."
Mufti Ghulam Sarwer Lahori writes that the famous Sufi
4
Hazrat Shah Abdul-Latif Bari Imam Qadri was the Caliph of Hazrat
Sayyed Jamal Hayat-ul-Meer.
There is another narrative that Hazrat Abdul-Qadir Jelani's
nephew, Sheikh Muhammad Bin Ahmad-ul-Madni Qadri also came to
Hindustan. His tomb is in 'Karra' and he died in 672 Hijri (1273A.D).
Most of Islamic histories and memoirs consider that the start of Qadri
order in Hindustan is because of Shah Naimat-ul-Allah, a saint of
fifteenth century and also that Shah Muhammad Gaus was its founder.
But it is not true, it has proved that Qadri order had flourished at the
end of twelfth century and at the start of thirteenth century in
sub-continent and the credit goes to the family of Hazrat Abdul-Qadir
Jelani. F.D.Insari writes:
"Qadri Sufis are said to have first entered Sindh as
early as the twelfth and thirteenth centuries in order to
stem the "rampat" tide of Ismailism. Sheikh Ahmad
Baghdadi and his brother Sheikh Muhammad are
reputed to have come to Sindh with forty disciples for
that purpose. It was not until the fifteenth century,
however, that the Qadri order really took firm root in
(8)
the province."
Hazrat Sayyed Abu Muhammad Siraj Sheikh Shah Meer
Gillani (1272A.D), a member of the family of Gaus-ul-Azam Abdul
Qadir Jelani and also the grandfather of Sayyed Muhammad Gaus,
came to Hindustan in thirteenth century. He stayed here for some
period in 'Riyasat Bhoon' ,'Kooh Satparra'and city of 'Kali Borhi' and
then went to 'Halab'. The spread of his descendants was not only in
Punjab but also in different regions of the sub-continent, and they
remained busy in guiding and satisfying people during the religious
and social confusions of different periods. This guidance continued
5
further through the disciples. So, Qadri school of thought has always
been having great popularity. Then, many branches of Qadri Sufi
families came into being of the fashion of traditional ancestral and
tribal systems in sub-continent. Here we mention various Qadri Sufi
Families popular in Pakistan.
FAMOUS QADRI FAMILIES IN PUNJAB PROVINCE

NOSHAHI FAMILY:
In the history of Hindustan, 10th Hijri has a special status, as
during this period, different religious movements started here in
Hindustan. For the preaching and propagation of Islam, especially in
Punjab, when the groups of Philosophers of Marwa-u-Nahar came to
Hindustan during the government of Akbar, certain Irani scholars also
moved in. The movements of Mahdawi and Saqari and the revival of
Chisthi order are particularly mentionable.
When Akbar's religious concepts became the topic of
discussion among scholars in mosques, then Mullah Abdul Qadir
Badayoni and other disciples of 'Shariat' participated in this discussion
enthusiastically, and Naqshbandi order flourished. Hazrat Abdul-Haq
Muhadas Dehlwi was active enough for the education and propagation
of 'Ilm-e-Hadess' while Akbar's 'Deen-e-Ilahi' had created restlessness
among Muslims.Qadri order also took a turn in this century. The
caliph of Khawja Baqi Billah (Naqashbandi order), Sheikh Ahmad
Sarhandi and the founder of Qadri Noshahi order, Haji Muhammad
Nosha GanjBakhs, were the two personalities of this period who
influenced spirituality a lot.
Hazrat Nosha GanjBakhsh was born in 1014 Hijri (1605 A.D)
in Ghagawali (Tehsil Phalia). He got his primary education from his
father Hazrat Ala-ud-Din Husain Ghazi and received the spiritual
6
blessings from Hazrat Sakhi Shah Sulaiman Noor Bhalwali. He had a

miraculous personality. During the reign of Shah Jahan, he came to
(9)
Lahore and inspired more than two lakh people to embrace Islam. In
oriental college Magazine (1965-66), Molvi Ahmad Ali Chishti writes
about Hazrat Nosha Ganj Bakhsh in the fourth chapter of his essay
"Qasar-e-Aarfan in such a way:
"Hazrat Nosha Noshahrwi was blessed by Qadri family. He
was a spiritual guide and a serene dervish and had a high status in the
training and education of the disciples. He made them above of the
apparent phases of qualities with his slight attention but first, purified
(10)
them through the hardships of trial. He lived long"
The prediction made by Hazrat Nosha Ganj Bakhsh's great
grand 'Murshad', Hazrat Sayyed Mubarak Haqani to his beloved
disciple Khawaja Ma'aroof Chishti ( who was the grand Murshad of
Hazrat Nosha Ganj Bakhsh and had the blessings of two orders,
Chishti and Qadri and listned Smaa (Qawali)) about his order proved
exactly the same. He had said:
A new family of 'Tasawaf' will emerge from him. So, the
famous branch of Qadri order, Noshahi Qadri is connected to Hazrat
Khawja Ma'roof Chishti because of Hazrat Nosha Ganj Bakhsh."
Noshahi family evolved from Hazrat Nosha Ganj Bakhsh
(1014-1103Hijri) and this is so much popular for its thoughts of
harmony among different religions and doctrines. The superb qualities
like freedom of thought and generosity of heart are the characteristics
of this family. That's why, it is a renowned family of Qadri order, not
only in Pakistan but it has been becoming famous all over the world.
Noshahi family is not devoid of poetry and the memories of
approximately 575 Noshahi poets have been published. The work of
Sayyed Sharif Ahmad Sharafat Noshahi has been published by Dr.Arif
7
Noshahi after proper re-arrangements.
FAZLI FAMILY
The second renowned Qadri Family is Fazli. This Family is
connected with Hazrat Fazil Btalwi. From the descendants of Hazrat
Abdul-Qadir Jelani a saint of eighth generation, Hazrat Sayyed
Bade-u-Deen Shaheed came to the sub-continent with some other
saints in 902 A.H (1496-97 A.D) and lived in a village 'Chak Qazian'
(District Sialkot). Along with him, another saint Hazrat Imam Ali also
came to Hindustan. Both these saints conveyed the message of Islam
to the people in its true spirit, and in the recompense of this noble
cause , the infidels killed Hazrat Bade-u-Deen on the 5th of
Rabi-us-Sani, 904 A.H (1498-99A.D). Hazrat Fazl-u-DiRn Batalwi
was from his generation. He was born in Chak Qazi (District Shakar
Garh) in 1 07 0 A .H (16 21 A.D ). His fath er H azrat Sayyed
Aanayat-ul-Allah had the rank of 'Qazi-ul-Qaza' in Mughal period.
Hazrat Fazil-u-Din Batalwi was a great scholar and a good
poet of Persian, Arabic, Urdu and Punjabi languages. He was
(11)
benefitted from different schools of Sialkot and Lahore.
He took the turban of Qadri order from Hazrat Sheikh
Muhammad Tahir Bandagi in dream. Afterwards Hazrat Tahir
Bandagi gave him a hint to turn towards Sheikh Ahmad Afzal Klanuri.
So, he became the disciple of Sheikh Afzal Klanuri who made him
able to cover the high steps of manner. After that, in Qadri Fazli order,
thousands of people became his followers. He established a great
school, in Batala Sharif, called 'Madrissa Qadri Fazli'. This became a
great educational institution of sub continent. In 'Jawahir-e-Tasawaf',
there are samples of his Arabic, Persian, Hindi, and Punjabi poetry. He
gave th e an n o tat io n o f " Q as id a G o u s ia" b y th e n ame o f
'Bayan-ul-Asrar and it is considered as a distinct annotation.
8
According to a narrative, he had written about hundred books which

were wasted during the hard times. He died in 1151 A.H (1738 A.D)
at the age of 72. His tomb is in Batala Sharif.
This was the very family of scholars and Sheikhs that
supported the idea of Pakistan. That's why, many Sufis of this family
came to Lahore and started living here. They established their spiritual
centre here. From his family, Sayyed Nazar Muhay-u-Din Rizwan and
his son Badar Muhay-u-Din Rizwan and his son Badr Muhay-u-Din
Rizwan gave special attention to 'Darsgah Fazlia' and established
'Jamia Qadri Fazli' not only in Lahore but also in Joharabad, Sahan
pad (Gujrat), Kallowaal Hujra (Sialkot), Karhti District Kotli (Azad
Kashmir).
There are branches of this order in every corner of the
sub-continent like Noshahi family, Fazli family and others. Many great
poets of Arabic, Persian, Urdu and Punjabi belonged to Fazli family.
A son of Hazrat Fazil-u-Din Batalwi, Sayyed Gulam Qadir
Shah Batalwi and the grandson Sayyed Gulam Gaus were also great
(12)
poets.
Fazli Colony of Fazli Qadri Family is situated on Firoz Pur
Road Lahore, from where thousands of people are benefited till now.
This order is still spreading its blessings in Bangladesh and
Afghanistan.
MUQEEMI FAMILY
This family is connected with Shah Muqeem Mahkam-u-Din
Qadri Bin Shah Abu-ul-Mua'la. He was born in 1599 and became the
disciple of Hazrat Shah Jamal-ul-Allah Sani Hayat-ul-Meer Zinda
Peer, who was the nephew of Hazrat Sayyed Abdul-Qadir Jilani. His
lineage meets Hazrat Abdul-Qadir Jilani Hazrat Mian Muhammad
Bakhsh belongs to this family and he wrote 'Tazkrah Muqeemi' in
9
Persian. This 'Tazkrah' includes 'Hamad' 'Naat' and 'Madah' of Sahaba

Karam, Hazrat Gaus Pak, Hazrat Meeran Bahawal Shair and Hazrat
Shah Abu-ul-Mua'la and also the letters to Hazrat Hayat-ul-Meer and
Hazrat Sayyed Muhammad Muqeem. After that, there come the
remembrance of Sayyed Saif-ur-Rehman Hazrat Shah Muhammad
Ameer, Sayyed Peer Shah Ghazi Qalandar, the place of Ghazi
Qalandar's seat, his first Caliph Baba Din Muhammad, second Hazrat
Mian Dhairo, third Mian Jewan Wali, fourth Mian Shams-u-Din
respectively. Then the father of Shams-u-Din, Hazrat Mian
Muhammad Bakhsh and his sons are mentioned respectively. In this
'Tazkrah', the qualities of these saints, their work for Islam, and the
(13)
methods of preaching have been stated.
Thus, Muqeemi family is a great family who gave a special
attention towards the preaching of Islam and the training of Muslims
in Punjab and especially in Kashmir.
SARWARI FAMILY
This family is renowned for Hazrat Sultan Baho Sarwari
Qadri. He blessed many people in Sindh, Punjab, and Balochistan,
rectified them morally and showed them the path of recognition of
true Creator. His Caliphs conveyed his message at different places of
Sindh, Punjab and Balochistan and turned the people towards
spiritual, moral and social rectification. Dr. Memon Abdul-Majeed
Sindhi has mentioned some of his caliphs in 'Sufi Movements in
Pakistan' in such a way.
1. Sultan Norang Khatrani (Daira Ismail Khan)
2. Mullah Mua'la Mseewi (Dhadhar, Balochistan)
3. Mohsin Shah Gillani (Ghotki, Sindh )
4. Sultan Abdul-Raheem Ambalwi (he was the caliph of Mohsin
Shah Gillani, lived in Macca for some period, came back and lived in
10
Kachi (Balochistan), Shikarpur (Sindh), and Daira Gazi Khan

(Punjab) for some time and at last started to live in Ambwala and his
tomb is also there.)
5. Gul Muhammad Sindhi (Kot Mithan)
6. Hafiz Muhammad Gojar Khan (D.G Khan)
7. Muhammad Sadique (D.G. Khan)
8. Molvi Taj Muhammad Mian Jogoth (Shikarpur)
9. Khair Muhammad (Dargah Shah Baho)
10. Allah dad (Kohistan.e.Maghribi)
11. Sayyed Bakhir ShahBukhari (Bahawalpur).
(14)
12. Mahmood Mastana Chandia
These are some of those families which enlightened different
regions of Pakistan with their spiritual blessings.
In Balochistan Province
Qadri Tahiri Baghdadi Family:

This order is connected with Sayyed Muhammad Tahir
Alla-o-Din Qadri Al-Gillani who is from the family of Hazrat Sayyed
Abdul Qadir Jillani Gaus-e-Azam.
He came to Quetta from Iraq (Baghdad ) to preach and to
rectify people. Afterwards, he published many books comprising of
his preachings and distributed them among people. Some of his books
are :
1. Mahboob Subhani
2. Tohfa-tul-Tahiri Fil-Aorad-ul-Qadri
3. Sawaneh Umri Hazrat Gaus Azam (English)
4. Fatooh-ul-Gaib (English Translation)
5. Shajra -hae Qadria and Wazaif, etc.
In 1965, he came to Lahore from Baghdad, kept himself in the
11
mosque, in front of the golden gate of tomb of Data Sahib and then
went to Quetta. But he ordered that there would be Darbar-e-Gausia in
Lahore. That's why, when he died, his sons, Sayyed Mahmood
Muhaey-u-Din, Sayyed Abdul-Qadir Jamal-u-Din and Sayyed Peer
Muhammad Zia-u-Din Qadri buried him in Lahore according to his
will.
This family not only opened new ways of moral preaching but
also gave benefits through the books and laid the foundation of a new
Qadri family and the saints of this family established a big library in
(15)
Quetta, which is flourishing under the supervision of his sons.
His father Sayyed Mahmood Hamid-u-Din was also a great
saint who spent all his life in preaching and propagation of Islam. Like
the other religious leaders, this family firmly abided by piousness,
(16)
worship, vigil and Shariat-e-Muhammadi.
This family is called Tahiri Baghdadi because he founded this
family in Quetta and spread Qadri order in Balochistan. He died on
Friday, 7 June 1991. His tomb is in Township Lahore.
FAMOUS QADRI FAMILY IN SINDH PROVINCE

QADRI RASHIDI FAMILY
The family of Paghara Peers in Sindh is famous with the
name, Rashidi Family. This family is a sacred branch of Lakyari
Sayyedan of Sindh. Their lineage meets Hazrat Imam Ali bin Musa
who is buried in Mashhad, a sacred city of Iran. From his generation
Sayyed Ali Kulli came to Sindh in forth century A.H and next in his
generation Shah Sadar was a great saint. His tomb is in 'Lukki' near
'Sehwan'. There is remembrance of Shah Sadar in Hazrat Khawja
Usman Harooni,s "Anees-ul-Arwah" in Hazrat Moen-u-Din Chishti
Ajmeeri's "Daleel-ul-Aarfeen" and in Hazrat Baba Fareed Shakar
12
(17)
Ganj's 'Asrar-ul-Aulia' and 'Rahat-ul-Qaloob'.
From Lakkayari family, Khattan Shah left 'Lukki' and started
to live in Rasool pur near Gunbut (District Khairpur Sindh). Among
the children of Sayyed Khattan Shah, Peer Muhammad Baqa was born
in 1723 and his lineage is as follows: "Sayyed Muhammad Baqa, the
son of Sayyed Muhammad Imam, the son Sayyed Fatah Muhmmad,
the son of Sayyed Shukar Allah, the son of Sayyed Usman, the son of
(18)
Sayyed Khattan Shah."
Sayyed Muhammad Baqa became the disciple of Makhdoom
Muhammad Ismail (a saint of Naqshbandi order of "Paryalo"
Khairpur) in order to get religious education. Because of his advice, he
became the disciple of Sayyed Abdul-Qadir Shah of Qadri order and
benefitted spirtually. After becoming a disciple of Qadri school of
thought, he changed lives of many people and travelled to the remote
areas of Sindh in order to preach Islam and to rectify people
spiritually, morally and socially. He was a Sindhi poet. He had four
sons:
1. Sayyed Abd-ur-Rasool Shah
2. Sayyed Muhammad Saleem Shah
3. Sayyed Muhammad Arshad Shah
4. Sayyed Ali Murtaza Shah.
It is said that Nabi Kareem (S.A.W) bestowed him turban of
honour spiritually and ordered to give it to one of his sons who would
be the leader of his time. Hazrat Peer Muhammad Baqa found the
hinted spiritual traces in Hazrat Peer Muhammad Rashid Shah and
gave him the turban of honour. In this way, Hazrat Peer Muhammd
(19)
Rashid Shah's descendants are called "Paghara".
Peer Muhammd Rashid Shah was born in 1857 and secured
his primary education fro m an able discip le of his father
13
Zain-ul-A'bDin. Then he was admitted in the school of Makhdoom

Faqeer-ullah Alwi in Shikarpur, Sindh. After great mortification and
rectification, he became the disciple of his father and took his seat
after him. He set on many journeys in Sindh and Balochistan in order
to give guidance, to preach Islam, to rectify the society and to provoke
the spirit of 'Jehad.' He blessed thousands of disciples and followers
spiritually and made a party against the British.
During his journey of Balochistan, he met Zaman Shah son of
Taimoor Shah (the grandson of Ahmad Shah Abdali), who gave him a
flag as a gift and he gave it to his son Sayyed Yaseen Shah. That's
why, the generation of Sayyed Yaseen Shah become famous with the
name of "Jhanda walay Peer". While the caliphs of Peer Muhammad
Rashid Shah came forward as Rashidi Qadri family. Many Sufis from
his Caliphs rebelled against the British during the freedom movement,
and many battles.
Rashidi Family is the most popular family in Sindh and also
(20)
an important participant in national politics.
FAMOUS QADRI FAMILY IN KHAYBER
PAKHTUN KHAW:
HUSAINI QADRI FAMILY:
In Sarhad, Husaini Qadri Family is renowned because of
Hazrat Sayyad Husain Badshah Qadri who was born in 1023 A.H
(1614 A.D) in Thatha. His lineage meets Hazrat Abdul- Qadir Jilani in
sixteen ways. His father's name was Sayyed Abdullah Qadri. He
became the disciple of his father and got primary education from him.
He started to teach at the age of sixteen after completing initial
education. He was married in the family of Koatla Mohsin Khan
(Peshawar). Sayyed Zain-ul-Abidin was his son and a great Sufi of his
time. Second time, he was married in the family of Hazrat Sayyed Ali
14
Tirmizi and got two sons, Sayyed Shah Muhammad Guas Qadri and
Sayyed Ali Qadri.
He travelled many times in his life and not only continued the
series of his preachings but also built many mosques in Gujrat,
Kathiawar and all over Hindustan. He appointed his caliphs and
spread his thoughts. He gave the same messege on his return in
Kashmir and gave his younger brother Hazrat Shah Muhammad Fazil
the 'Khilafat' in Kashmir, and came back to Peshawar. He also visited
Kabul many times. He also took many Sheikhs and Sufis with him
who blessed others, even the Governor of Kabul became his disciple.
His family is famous with the name of Husaini Qadri Family in
Peshawar and in the regions around it, and many Caliphs and Sheikhs
(21)
of this family are spreading their blessings.
The son of Sayyed Husain Badshah, Hazrat Sayyed Shah
Muhammd Gaus Qadri came to Lahore and lived for some time with
Hazrat Mian Meer. His tomb is outside the 'Delhi Darwaza' of Lahore.
So ,we see that Husaini Qadri Family's great son Hazrat Hasan
Badshah started his journey from Sindh and blessed the people at
many places of Pakistan and at last died in 1703 in Peshawar, a city of
Sarhad. His tomb is in Muhallah Yakkatoot of Peshawar where his big
and splendid 'Dargah' is situated.
In this way, the sub-branches of Qadri order are scattered due to the
connection with these families and not only have maintained their
separate identity but also are inter connected inwardly. In the journey
of 'Ishq', these disciples consider mutual companionship as the real
objective, but because these orders have the colors of the civilization
and culture of sub-continent, that's why they are so much popular.
/
15
References
1. Qalaydal - Jawahar, M. Yahya Nadvi

( Madina Publishing Company Karachi, 1978) Pg: 55
2. Tazkra Qadria , Peer Syed Alaw din Qadri (Shahrah Algillani,
Quetta, 1984) Pg:33
3. Safinatul - Aulia, Darashikoh, Hanfi Qadri ,Urdu Translation;
Muhammad Ali Lutfi, (Nafees Acadmy Karachi) Pg:63
4. Tafheemat, Shah Wali Allah urdu Translation (Lahore 1957), Pg:76
5. Pakistan mein Sufiana Tehriken, Dr: Abdul- Majeed Sindhi
(Sangmeel Publications, Lahore 1994), Pg: 84
6. Khitta Pak Uch, Masood Hasan Shahab (Urdu Acadamy
Bahawalpur 1967), Pg: 250
7. Tehqiqat-e-Chisti, Noor Ahmed Chisti (Printed Lahore 1864),
Pg:224
8. Sufi Saints and state power the Pirs of Sindh , F.D Ansari
(Vanguard Books Ltd, Lahore, 1992), Pg: 20
9. Sharif-ul-Tawarikh, Sharif Ahmad Sharafat Noshahi, Vol II,
(Adara Ma'ruf Noushahia, Gujrat 1984) Pg: 112
10. Oriental College Magzine (Oriental College Lahore 1965), Pg: 87
11. Jawahar-e-Taswaf (Majmua Kalam Fazli Shuara (Darbar Qadria
Fazlia, 1375 A.H Lahore) Pg: 34
12. Ibid
13. Bostan Qalandri, Translation of Tazkra Muqimi; Malik
Mohammad, (Malik G. Noor Ahmad & Sons, District Jehlum)
14. Pakistan Mein Sufian Tehriken , Dr. Abdul Majeed Sindhi, Pg:161
15. Tazkra Qadria by Sayyed Ala-u-din al Qa dri al Gilani
(Shahra-Algilani Quetta,1984) Pg: 24
16
16. Tazkra Sufiay Balochistan , Dr. Inam-ul-Haq Kousar, (Markzi urdu

Board 1976) Pg: 162
17. Pakistan mein Sufiana Tehreiken by Dr. Abdul Majeed Sindhi
18. Ibid Pg: 108
19. Ibid Pg: 111
20. Ibid Pg: 112
21. Tazkra Uluma-u-Mashaikh Sarhad , M.Ameer Shah Qadri (Azeem
Publishing House Peshawar) Pg: 23
/
17
Khoj `Å
Research Journal Deptt. of Punjabi
[ŠZzy !*i!º%Có
Punjab University Lahore (Pakistan) (yÎ 0* )gƒ Ñ;gE- [º
Vol:64, Jan.-june. 2010, pp 17-24 64 {g ÑÚÔY 2010 y ~g†
AN ACOUSTIC ANALYSIS OF THE VOWELS OF

THE CONTEMPORARY STANDARD PUNJABI
* Umar-ud-Din
* Muhammad Kamal Khan
Abstract
Punjabi, a descendant of Sauraseni Prakrit, is a modern
Indo-Aryan language. It “is the most important of the
North-Western group of New Indo-Aryan languages”
(Campbell, 1991). It is ranked among the top 20 most
widely spoken languages in the world and is written in
Gurmukhi, Shahmukhi, and Devanagari scripts. It is
among the richest world languages in view of the number
of dialects. In the present article I have undertaken the
acoustic analysis of the vowels of the standard Punjabi
which is called the Mahji dialect. Results on vowel
formant frequencies and durations using the PARAAT
software are presented for the monophthongs uttered by
illiterate suburban people of Lahore. The measurements
support the division of the vowels into central, long and
short vowels given in the Encyclopedia of Language &
Linguistics (2006). The study disagrees to the division of
the vowels given by George L. Campbell (1991).
INTRODUCTION
Punjabi, the most spoken language of Pakistan, is spoken as first
language by over 44.15% of Pakistanis. In Pakistan, it is the
provincial language of Punjab, (Pakistan) the second largest and
the most populous province of Pakistan. It is one of the 22
** Lecturer, Research Scholar Department Of English, Govt. Islamia College

18
languages with official status in India and the first official

language of Punjab (India) and Union Territory State Chandigarh
and the 2nd official language of Haryana, Himachal Pradesh and
Delhi. According to the Ethnologue 2005 estimate, (1) there are 88
million native speakers of the Punjabi language and this makes it
approximately the 11th most widely spoken language in the world.
According to the 2008 Census of Pakistan, there are 76,335,300
native speakers of (Various Dialects) Punjabi in Pakistan and
according to the Census of India, there are 29,102,477 (Eastern
Dialects) Punjabi speakers in India. (2) Punjabi is also spoken as a
minority language in several other countries where Punjabis have
emigrated in large numbers, such as the United States, Australia,
the United Kingdom (where it is the second most commonly used
language) and Canada, where in recent times Punjabi has grown
fast and has now become the fourth most spoken language. Punjabi
is the 2nd most common language in the UK after English and the
4th most common spoken language in Canada after English,
French and Chinese.
“On the religious and cultural plane, the language has a very
special significance for the Sikhs, whose holy book, the Adi
Granth, is the oldest text in the Gurmukhi script (1604). The word
Gurmukhi means ‘from the mouth of the guru’. There is a
considerable body of the medieval Panjabi literature. Today, the
language is the natural medium in the state of panjab for education,
the media, and a large and flourishing literature”(3)
(Campbell, 1991).
“Punjabi language has many different dialects, spoken in the
different sub-regions of greater Punjab. The Majhi dialect is
19
Punjabi's prestigious dialect, and is spoken in the historical region

of Majha, which spans East-central districts of Pakistani Punjab
and the Indian State of Punjab. The Language Punjabi today
generally refers to "Eastern Punjabi" based on the Majhi, Malwi
and Doabi dialects.” (4) “The colloquial language falls into three
fairly well-defined groupings:
1 Central: the Majhi (Amritsar/Lahore) dialect which
provides the basis for the literary language.
2 The Dogri group in northern Panjab;
3 The more markedly divergent western dialects which
gradually merge into Lahnda”. (5) (Campbell, 1991)
Majhi has been chosen as the standard dialect of the Punjabi
language by George Abraham Grierson in his Linguistic Survey of
India (1904-1928).(6) The vowel system of the standard Punjabi
described by Griesrson and others consists of long and short
vowels. Punjabi contains ten vowels. Three of them are short
vowels /Ǻ/, /Ț/, /ə/, whereas seven are long out of which /i:/, /e:/ ,
/æ/ are front vowels and /u:/, /o:/, /Ǥ:/ are back vowels and /ǡ:/ is a
central vowel. In Shahmukhi, these vowels are represented with
help of four long vowels Alef Madda, Alef, Vav and Choti Yeh
and three short vowels Arabic Fatha – Zabar, Arabic Damma –
Pesh and Arabic Kasra – Zer. The last two long vowels are also
used as consonants. Hamza is a special character and always
comes between two vowel sounds as a place holder. The ensuing
list of vowels has been given by Griesrson:
Ǻ, i:, Ț, u:, e, ə, o, Ǥ: æ, ǡ:, (7)

George L. Campbell (1991) has given the following vowels: (8)
20
Short: Ǻ, Ț, ə,
Long: i, u, e, Ǥ æ, ǡ,
The vowels in Encyclopedia of Language & Linguistics (2006) are
as follows. (9)
Ǻ, i:, Ț, u:, e, ə, o, Ǥ: æ, ǡ:,

Online Wikipedia has the vowels as follows. (10)
Table.1
Front Central Back
Close I: u:
Near-Close
Close-mid E: ə: o:
Open Ε: ǡ: Ǥ:
Punjabi is characterized as time-syllable language, but stress

cannot be ignored in Punjabi. All these vowels occur in stress and
unstressed syllables. Punjabi vowels may be oral or nasal. The
distinction is phonemic: /gǡ:/ ‘sing’ and /gã/ ‘cow’.

Table.2
æ /bæȘh / Sit u: /bu:Șǡ:/ a plant
æ /bæ/ Sit u: /lu:lǡ:/ a cripple
ǡ: /bhǡ:nə/ Pretext u: /lu:mbdǺ/ a vixen
ǡ: /jǡ:Ȏ/ Friend Ǥ: /lǤ:k/ people
ǡ: /d̻ǡ:l/ Pulse Ǥ: /rǤ:g/ grief
ǡ: /sǡ:g/ a kind Ǥ: /ȓǤ:k/ eagerness
of vegetable
ǡ: /mǡ:l/ Wealth i: /li:k/ line
Year i: the act of
ǡ: /sǡ:l/ /si:Ȃ/ ploughing a field
for one time
21
ǡ: /phǡ:Ȏ/ Weight i: /ți:r/ brother

e /belǺ/ Friend i: /khi:r/ a kind of
sweet dish
e /beȘǺ/ Daughter o: /ȘoȘə/ a piece
e /beȘǡ:/ Son o: /lotə/ a water
container
e /t̪erǺ/ Your o: /mo:Șǡ:/ fat
e /merǺ/ My o: /tȓȹo:Șə/ little
Ǻ /kǺl/ a nail Ț /phȚl/ flower
Ǻ /sǺr/ Head Ț /gȚȍ/ sweet
Ǻ /d̻Ǻl/ Heart Ț /tȓȹȚrǺ/ a small knife
Ǻ /mǺl/ Meet Ț /mȚl/ price
Ǻ /t̪Ǻl/ Mole ə /məkhən/ butter
ə /məȘər/ a pea ə /gəl/ a cheek
The list of the Punjabi diphthongs is not exhaustive. Many

diphthongs are present. The diphthongs have not been given by
Greirson and many other contemporary writers.
Table.3
Diphthongs
ǡo /dʒǡo/ Go
The name of a
ǡo /rǡo/ caste
əǺ /gəǺ/ (she) went
əǺ /ləǺ/ Got
Ǻə /lǺə/ Got
əe /gəe/ (they) went
ǡǺ /mǡǺ / an old woman
ǡǺ /d̪ǡǺ/ a midwife
ǤǺ /mǤǺ / Dead
METHODOLOGY
Ten informants (five males and five females) were selected for the
22
measurement of the formants. The informants were taken from the

rural areas in the suburbs of Lahore. The illiterate informants were
selected to get a data that could be safe from the influence of the
other languages. The informants also belonged to different age
groups. They were asked to read the monophthongs and words
given in front of these monophthongs in the table.1. The software
PARAAT was used to take the measurements. Duration, F1 and F2
of the nonophthongs uttered separately as well as in the words
were taken down and their average has been given in the table. 4.
Table.4
Vowel Average Duration Average Average
F1 F2
i: .295 355.7 2258
E .289 476 2070
Æ .337 687 1714
ǡ: .377 718 1201
O .299 506 748
Ǥ: .297 567 929
u: .284 385.9 808
Ǻ .135 416 2107
Ț .144 416 869
ə .138 657 1201
The monophthongs have been plotted according to the

measurements given in the table.4.
23
250
300
350
i: u:
400
Ǻ Ț
500
550 e o
600 Ǥ:
650 æ ə
700
750
ǡ:
2400 2000 1800 1600 1400 1200 1000 800 600 400 200
Front F2-F1(Hz) Back
PRESENT ACOUSTIC ANALYSIS

The present acoustic analysis supports the vowel charts given in
the Encyclopedia of Language & Linguistics(11) and online
Wikipedia. (12) Grierson has not divided the vowels into long and
short vowels. George L. Campbell has only divided the vowels into
long and short vowels. (13) So, the present analysis supports the
division of vowels into long, short, and central vowels given in the
Encyclopedia of Language & Linguistics (2006) (14) and
Wikipedia.(15)
Conclusion
Our Study Suggests that a detailed analysis of the vowels of the
Punjabi language is needed. There is not an agreement among the
linguists on the exact number and division of the vowels of the
Punjabi language, linguists are also not clear about the diphthongs
used in the Punjabi language. A scientific analysis is the need of
the time. Our acoustic analysis suggests that the vowels of the
24
Majhi dialect of the Punjabi language should be divided into three
groups: the short vowels /Ǻ/, /Ț/, the long vowels /i:/, /e:/ /u:/, /o:/,
/Ǥ:/ and /æ/ and the central vowels /ə/, /ǡ:/.

References
1. Gordon, Raymond G., Jr. (ed.), 2005. Ethnologue:

Languages of the World, Fifteenth edition. Dallas, Tex.: SIL
International. Online version: http://www.ethnologue.com/.
2. (http://www.answers.com/topic/punjabi)
3. Campbell George L. 1991. Compendium of the World’s

Languages. London: Routledge p.1085.
4. (http://www.answers.com/topic/punjabi)

6. Grierson G.A. (1916). Linguistic Survey of India.Vol.III. Delhi:

Motilal Banarasidas. (Reprinted 1967) P.609
7. Grierson G.A. (1916). Linguistic Survey of India.Vol.III. Delhi:

Motilal Banarasidas. (Reprinted 1967) P.626

9. 2006. Encyclopedia of Language & Linguistics. London: Elsevier

P. 293
10. (http://www.Wikipedia.com/topic/punjabi)

P. 293


P. 293
ISSN: 1992-6545
Editor : Prof. Dr. Ismat Ullah Zahid

Deputy Editor : Dr. Naveed Shahzad
Editorial Board : Dr. Saeed Khawar Bhutta, Dr. Naheed Shahid,
Dr. Nabila Rehman, Dr. Anjum Rehmani,
Dr. Younas Ahqer (Pakistan)
Dr. Karnail Singh Thind (India)
Advisory Board: Dr. Syed Akhtar Hussain Akhtar,
Dr. Abdul Razzaq Shahid, Dr. Suryya Ahmad
Dr. Shahid Kashmiri, Khalid Hamayoun,
Imran Khalid (Pakistan)
Dr. Staish Kumar Varma (India)
Composer : Muhammad Sudheer
Printing : Punjab University Press, Lahore
Address : Deptt. of Punjabi Language & Literature,
Punjab University Oriental College,
Allama Iqbal Campus, Lahore. (Pakistan)
E-mail : info@punjabi.pu.edu.pk
Tel./Fax No. : 042-99210834
Price : Rs. 150/- (in Pakistan)
: US $. 08/- (Abroad)

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