#best sufi kalam

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Best Sufi Kalam 2023 Soi Kismat Jagana Tera Kam Hai | Urdu Sufi 2023 | S...

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Best of Bulleh Shah: Sufi Punjabi Kalam & Shayari | Sufiana Jasmeet

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Kareem Faqeer - Bio, Top 10 Best Sindhi Folk Music

Karim Faqeer is a highly respected figure in the Sindhi folk music scene, widely known for his soulful interpretation of ancient Sufi poetry and traditional songs His unique ability to express deep emotions through music has earned him great respect not only in Sindh but where Sindhi, Saraiki, and Marwari are spoken.

Best Karim Faqeer Sindhi Folk Music Download

Biography and Early Life He is a native of Therparkar, Sindh Kareem Faqeer’s journey began in the culturally rich Therparkar district of Sindh. The area is known for its vibrant traditions and deep-rooted appreciation of music. Although not from a traditional musical background, his passion for music emerged at an early age. Musical work Rising star of Sindhi folk music Kareem Faqeer's journey in the music world truly began when he embraced Sindhi folk songs, commonly referred to as "Sindhi folk music". Initially, he performed at local events, where his unique voice immediately caught the attention of audiences. Gradually his fame spread beyond Therparkar and he soon became a household name throughout Sindh and beyond. Spreading Sindhi Sufi music As his career progressed, Kareem Faqeer immersed himself in Sindhi Sufi music. His innovative approach to the Sufi traditions of kalam and Kafis (devotional songs) enabled him to expand the genre, and his ability to reinterpret these spiritual songs to reach the masses not only preserved their essence rather it brought them closer to a wider also audience. Artistic style and influence Sindhi Kalam coffee translated One of the remarkable qualities of Kareem Faqeer is his ability to bring Sindhi Kalam and Kafi to life. His soulful and emotional depth draws listeners on a spiritual journey, transporting them to another realm. Hazrat Shah Abdul Latif Bhitai R.A., Hazrat Sachal Sarmast R.A. They are primarily known for their authenticity and emotional resonance. Music in many languages What sets Kareem Faqeer apart from other folk singers is his versatility. Apart from singing in Sindhi, he has also performed in Saraiki and Marwari songs. This multilingual approach allowed him to reach different audiences and build deeper relationships with people from different language backgrounds. Contribution to Sindhi music and culture Revival and preservation of Sindhi Sufi music Kareem Faqeer’s influence on Sindhi music is profound. He revived Sindhi Sufi music by skillfully blending classical compositions with contemporary interpretations, making the music popular among younger generations. His voice acts as a bridge between past and present, preserving the timeless message of the Sufi poets, while presenting it to a modern audience. Memorable activities at fairs and mehfils His performances in fairs and mehfils have always been an eagerly anticipated event. Kareem’s ability to convey a profound spiritual message through his folk music made his performance truly unforgettable. These events are not just music events but cultural celebrations that connect people to their spiritual roots and traditions. Popular songs and signature pieces Super Hit Sindhi Songs Throughout his career, Kareem Faqeer has composed many hugely popular Sindhi songs, which are still loved by music enthusiasts. His most famous compositions include “Sindhi Folk Songs” and “Sindhi Sufi Art”. Unique interpretation of Sufi poetry Kareem's interpretations of the poems of legendary Sindhi poets like Shah Abdul Latif Bhitai and Sachal Saramast have earned him a special place in the hearts of Sindhi songs lovers and his voice breathes new life into these collections of poetry, and it affects the audience greatly. Challenges and triumphs Overcoming obstacles in the music industry Despite his immense talent, Kareem Faqeer faced many challenges in the music industry. From overcoming societal expectations to the lack of support for the traditional artist, his journey was not easy. However, his determination, resilience, and passion for Sindhi music enabled him to overcome these obstacles and build a successful career. Establishing a unique identity Karim Faqeer’s ability to create a distinctive personality in Sufi and folk music is crucial to his success. His musical journey is a testament to his determination, confidence, and unwavering dedication to his craft. Private Life and Legacy He is a beloved figure in Sindhi music He is not just a singer; He is a cultural ambassador who has dedicated his life to the rich musical tradition of Sindh and promoting it. Inspiring future generations Kareem’s influence extends beyond his lifetime. He inspired countless young musicians to explore Sindhi folklore and the world of Sufi music, instilled in them a love for their cultural heritage and his contribution to Sindhi music was noble for those who aspired to follow in his footsteps after the snow. Conclusion In summary, Karim Faqeer’s contribution to Sindhi classical music and Sufi music is unparalleled. His melodious voice, deep understanding of Sufi poetry, and commitment to preserving Sindhi culture have cemented his position in the legend. FAQs Q1: Why is Kareem Faqeer popular? A1: Karim Faqeer is known for his contributions to Sindhi classical and Sufi music, especially his compositions in Sindhi Kalam and Kafis. Q2: In which language did Kareem Faqeer perform? A2: Kareem Faqeer has performed in Sindhi, Saraiki, and Marwari, and has showcased his versatility as a singer. Question 3: Who are the poets whose works Kareem Faqeer has sung? A3: Hazrat Shah Abdul Latif Bhitai R.A., Hazrat Sachal Sarmast R.A. Q: Why is it important for Kareem Faqeer to perform at Mela and Mehfils? A4: His performances at these events are known for delivering profound spiritual and cultural messages, leaving attendees with memories. Q5: How does Kareem Faqeer inspire the next generation of musicians? A5: His dedication to Sindhi music and cultural heritage has inspired many young musicians to explore Sindhi folk and Sufi music, continuing his legacy for future generations. Read the full article

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Teri Ik Nazar Ki Keemat | Heart Touching Urdu Sufiana Kalam | DTN Studio

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Bande Waikhan Ajab Hi Dhang De | New Sufi Kalam | Sufiana Kalaam With Ly...

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Sufi Fusion | Sufi Showreel | Supriya Joshi | Showreel 2020

https://youtu.be/wTh8A7EpWF8

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New Best Sufi Kalam 2023 | Dewane Hain Dewane | Sami Kanwal | Fsee Produ...

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[topurdupoetry]

Baba Bulleh Shah Kalam

Read best Sufi Kalam of Baba Bulleh Shah in Urdu that famous all around the world. Everybody don't understand of Bulleh Shah Kalam. It's tollaly focus on love of Allah and Murshid.

پ��ھ پڑھ کتاباں علم دیاں توں نام رکھا لیا قاضی

ہاتھ وچ پھڑ كے تلوار نام رکھا لیا غازی

مکے مدینے گھوم آیا تے نام رکھا لیا حاجی

او بھلیا حاصل کی کیتا ؟ جے تو رب نا کیتا راضی

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مسجد ڈھا دے مندر ڈھا دے

ڈھا دے جو کچھ ڈھیندا  

اک بندے دا دِل ناں ڈھاویں

رب دلاں وچ رھیندا

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Read More: Bulleh Shah Poetry

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Punjabi Best Kalam | Bulleh Shah | Sufi Kalam Bulleh Shah || JMRuhani Ch...

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Hussain Bux Khadim - Bio, Top 10 Best Sindhi Folk Music

Hussain Bux Khadim is one of the most famous names in Sindhi classical music and Sufi music. He captivated audiences all over Sindh and beyond with his deep and soulful voice, leaving a lasting legacy in the world of Sindhi folk music with his performances of Sindhi Sufi poetry and classical songs highly respected not only as an artist but also as a cultural representative of Sindh.

Best Hussain Bux Khadim Sindhi Folk Music Download

Biography and Early Life Pioneer of Sindhi classical music Born into a world of many cultures and traditions, Hussain Bux Khadim didn’t take long to find his musical calling. He started his career at Radio Pakistan Hyderabad, where his talent was recognized immediately. He quickly became one of the most sought-after artists in Sindhi folk and Sufi music. Musical Tours and work Expert in Sindhi classical music Hussain Bux Khadim’s mastery of Sindhi classical songs earned him the title of “master” in the genre. His performances are often described as "ethereal" and had the ability to transport audiences into a world of spiritual reflection and emotional connection. Propagation of interesting Sindhi Sufi music Hussain Bux Khadim played an important role in popularizing Sindhi Sufi music throughout the region. His soulful interpretations of "Sindhi Kalam" and "Arfana Kalam" (devotional songs) captivated audiences from all walks of life. By making this music available to the general public, he has contributed to the preservation and promotion of Sindhi Sufi poetry and traditional music, extending his reach to new generations. Musical Style and contributions Translated Sufi poetry Husain Bux Khadim stood out for his extraordinary ability to bring Sufi poetry to life. Rich in sentiment, his voice for Hazrat Shah Abdul Latif Bhitai R.A. and Hazrat Sachal Saramast R.A. His interpretation of these verses was not only musically appealing but also spiritually stimulating and had a profound effect on his listeners. Music in many languages Though he was primarily a Sindhi artist, Hussain Bux Khadim also sang in regional languages ​​such as Saraiki, making his folk songs resonate with a wider audience This versatility made him a favorite greatly, because he was able to interact with various cultural groups in Sindh and neighboring provinces. Heritage in Sindhi Folklore and Sufi Music Preservation of Sindhi Folk Songs Hussain Bux Khadim was not just an artist; He was a defender of Sindhi culture and traditions. His dedication to Sindhi folk songs ensured that this rich cultural heritage was preserved for future generations. Based in rural and spiritual settings, it brought Sindhi folk songs into the mainstream, making its beauty and story reach a wider audience. Memorable activities at fairs and mehfils An important part of Hussain Bux Khadim’s career was his presence at Melas (festivals), mukt mehfils (musical gatherings), and at the tombs of Sindhi Sufi saints These performances were more than just musical events they were spiritual experiences various types. His music deeply touched those seeking solace and comfort, for his voice had a peculiar power to soothe and move the soul. Popular music and important works Sindhi Sufi music  Hussain Bux Khadim’s repertoire is full of timeless Sindhi Sufi songs that music lovers still love. Sindhi Kalam, especially the soulful Sufi poets, are considered some of his finest works. Sindhi Sufi Saints Hymn Poetry Commentaries on the poems of Hazrat Shah Abdul Latif Bhitai and Hazrat Sachal Saramast are among his most esteemed works. These poets are considered to be some of the greatest Sufi saints of Sindhi culture, and Hussain Baksh Khadim’s ability to bring their words to life through music gave his performance special power and emotion. Challenges and Triumphs overcoming barriers to Traditional music As a traditional musician, Hussain Bux Khadim faced the challenge of keeping Sindhi classical and Sufi music relevant at a time when contemporary genres were gaining popularity but his passion and dedication to the art ensured that it not only survived but thrived. By introducing new interpretations and appealing to the spiritual needs of the audience, he was able to keep Sindhi classical music alive and vibrant. Creating a lasting legacy The music of Hussain Bux Khadim transcended generations. His ability to stay in the roots of classical Sindhi Sufi music appealed to contemporary audiences as well and ensured that his music remained relevant long after his time His Sufi music continues to play at cultural festivals, mehfils and spiritual gatherings, cementing his legacy as a great Sindhi Sufi poet. Conclusion Hussain Baksh Khadim’s contribution to Sindhi folk songs and Sufi music is unparalleled. His soulful voice, emotional depth and ability to spiritually connect with listeners made him one of the most respected artists in Sindhi music. His legacy continues to inspire new generations of musicians who look to his music for inspiration, solace and spiritual guidance.

FAQs

Q1- What made Hussain Bux Khadim a unique Sindhi artist? A1: Hussain Bux Khadim’s unique blend of Sindhi classical, folk and Sufi music. Question 2: In which language did Hussain Bux Khadim sing? A2: Though he sang mainly in Sindhi, Hussain Bux Khadim also played in regional languages ​​like Saraiki. Question 3: Who were some of the poets whose works were exhibited by Hussain Bux Khadim? A3: Hussain Bux Khadim wrote that R.A. and Hazrat Sachal Saramast R.A. Q4- Where did Hussain Bux Khadim perform mostly? A4: Hussain Bux Khadim used to perform at melas, open mehfils and at the tombs of Sindhi Sufi saints, where his music was much appreciated by audiences seeking spiritual connection. Q5: What is the contribution of Hussain Bux Khadim to Sindhi music? A5: He played a pivotal role in preserving and popularizing Sindhi folk songs and Sufi music, ensuring that these traditional art forms remain relevant for modern audiences. Read the full article

[questionsonislam]

Could you please explain the notion of Tawhid (Oneness)?

It means oneness; to declare as one.

To know and to believe in the existence and oneness of Allah, that Allah has all of the efficient qualities and that He has no associates or partners. This knowledge and belief is expressed concisely in the sentence, "La Ilaha Illallah” (There is no god but Allah). Therefore, this sentence is called kalima at-tawhid (word of oneness). A person who utters and believes in the word of oneness is called a believer and a muwahhid. The branch of science that that deals with the issues of oneness is called ilm at-tawhid.

The word tawhid does not exist in the Quran. However, the belief of oneness is mentioned in numerous verses in terms of its various aspects.

Especially, the verses sent down in Madinah focus on the belief of oneness so that it will be understood well. The belief of oneness, which forms one of the three principles of the religion called usul ad-din, has been examined deeply by Islamic scholars, kalam scholars and Sufis and interpreted in various ways.

The Quran deals with the belief of oneness in terms of the essence of Allah, his oneness, attributes, relations with the universe and man in various dimensions. They can be summarized as follows:

Allah is one. There is no god but Him. He does need anything; everything needs Him. There is nothing similar to Him. He is free and away from having an associate or partner. If there were other gods along with Him, some of them would want to dominate the others. He is one; He is not one of the three as Christians believe. Those who attribute daughters and sons to Him and who say Jesus is his son or he is God slander Allah. He has neither sons nor daughters. He did not beget; He was not begotten. However, unbelievers attribute the things that do not create anything but that are created to Him as partners. Those so-called gods can do neither something good nor something bad. They can control neither death nor life, nor resurrection. Therefore, there is no god that can be connected with Allah. The gods that people make up are only names based on imagination and what their souls wish.

Allah has absolute power. Everything returns to Him. He is the Creator; He is the one that starts the process of creation and that creates as He wishes. First, He created the skies and the earth; He brought them together in the form of smoke or a nebulous substance and then separated them. The skies and the earth with all of the beings on are His order. His order is definite; nobody can change it. The sun, the moon and stars that He created act in accordance with His laws and orders. Every being in the sky and on the earth surrender to His orders willingly. He is the one that creates and shapes everything.

Allah is the Lord of the realms; He is the Lord of the hidden beings, too. He has power over everything; all of the powers of the skies and the earth belong to Him. He is the Owner of the generous and exalted Arsh (throne). He is the owner of all of the elevation degrees. He extends the earth like a cradle; He sends down water in appropriate amounts. He created all of the beings in pairs. He arranged and perfected the sky. He is sovereign over the skies and the earth and everything between them. The east and the west belong to Him. No matter what direction you turn, He is there because He has surrounded everything. His chair covers the skies and the earth. He protects and takes care of His creatures; and He does not have any difficulty in doing it. He is mighty and wise.

Allah is not only the Creator; He is also the Compassionate; He gives sustenance; He guards, helps and guides; He sends help to the creatures that are in need. Allah did not create the world for fun. The world was created for a certain period based on a purpose and plan. He imposes laws and guides; He creates everything based on a criterion; He creates and shows the way. He knows everything. He sees everything.

Allah is the best one among those who judge. He never oppresses anyone. He does not treat man unjustly; man treats himself unjustly. On the Day of Judgment, the scale of justice will be established; even the slightest deed will be accounted. He punishes quickly with painful torture. He orders people to be just and He loves those who are just. He gives great rewards to those who avoid sins and do good deeds. The good deeds of people are recorded so as to be rewarded in the best way. Allah has collected all good deeds in His self; He is the source of all good deeds. He is free and away from all bad deeds.

Allah created the spirit of man out of nothing; He created the humankind from that single soul. He created the first man and his wife; then, he made many men and women reproduce from them. He gave man ears, eyes, the mind and feelings; He made man His vicegerent on earth. He decided that he would die one day; then, it was written that he would be resurrected on the Day of Judgment. The whole humanity is one family because they come from the same parents. Man is the most superior creature because Allah created him in the best of moulds. He is born by breathing in the breath blown by Allah. Therefore, the perfection of man depends on being painted by the paint of Allah, and being the perfect realization and internalization of the divine names. Allah does not want anything but the perfection of His light, that is, the perfection of those attributes in man. The only aim of man is to promote all of the divine qualities and natural values and to realize them in himself. Allah has encompassed the humanity and elevates man. He is always with man; He is nearer to man than his jugular vein.

The understanding of oneness expressed in the Quran has been systemized by Kalam scholars in various forms. According to this, the oneness of Allah includes the oneness of the creator and the divinity. Expressing the oneness of the creator is called oneness based on will (tawhid al-iradi) and oneness based on action (tawhid al-amali). All of the prophets called people to this oneness. Hazrat Muhammad was sent to teach and realize those two kinds of oneness. Oneness based on knowledge means to accept the essential qualities of Allah and to reject the incomplete qualities. Thus, oneness based on knowledge saves one from the understanding that does not accept the attributes of Allah and the understanding that likens Allah to the created beings. Oneness based on knowledge means to express that Allah is one in the level of knowledge and words.

Oneness based on will or action necessitates worshipping Allah, who has no associates or partners, love, sincerity, trust in Allah, loyalty to Allah, expecting and fearing from Him only, and not associating partners with Him. Oneness based on will means to express that Allah is one through one’s intention, will and actions. In oneness based on knowledge, there exists confirmation and refutation; in oneness based on will, there exists encouragement or prohibition. There are two opposites of oneness based on knowledge. They are cancellation of the attributes and likening Allah to the created beings. Oneness based on action has two opposites, too. They are avoiding love, loyalty, trust in and reliance on Allah and associating other beings as partners to Allah.

Oneness based on knowledge and oneness based on action complement each other compulsorily. The oneness of understanding put forward by Islam cannot be realized without combining those two kinds of oneness. For instance a person who says, “Allah is the only creator” is not regarded to have said “La ilaha illallah” (There is no god but Allah). The essence o f the word oneness is worshipping the real Allah, who deserves being worshipped, who has no partners and who is one. Therefore, it is not enough to say that Allah is the Creator and Lord of everything, that He has no partners in creation and lordship. Along with saying them, it is necessary to say that there is no divinity to be worshipped except Him.

The fact that Allah creates the deeds of people, that He administers the whole universe and that He is the Lord of the realms constitutes the topics of the oneness based on knowledge. Those kinds of facts are called universal realities. The facts like loving what Allah orders, disliking what Allah prohibits, loving those that Allah loves, disliking those that Allah dislikes and the judgments of the religion being imposed by Him constitute the elements of oneness based on action. Those kinds of facts are called religious realities. A person who regards universal realities enough and who does not surrender to religious realities is not regarded to have obeyed the prophets and is not regarded as a muwahhid.

To say that Allah is one means to say that He is one in His personality, attributes and deeds. To say that His personality is one means to say that He has no parts or divisions because it is one of the indispensable qualities of Allah not to be combined. To say that his attributes are one means to say that He has no partners and that He does not resemble anyone because not to resemble the created beings is one of His essential qualities. To say that He is one in His deeds means to say that He has no partners because to have partners necessitates being weak.

Sufis have interpreted oneness in various forms. According to the most common one, oneness is divided into two: oneness based on intention and oneness based on witnessing. Oneness based on intention means to want and wish Allah or rather to want and wish what Allah wants and wishes. In this oneness, the will of the slave and the will of Allah unite in the same point; they want and wish the same thing. This kind of oneness is expressed in the sentence, "La maqsuda illallah" (There is nothing purposed except Allah).

Oneness based on witnessing originates from the spiritual experience of the sufi. The sufi who is enraptured and enchanted sees Allah only. He does not see the other beings. This oneness which is also called oneness based on conscience or pleasure is summarized by the sentence, "La mashhuda illallah"(There is nothing witnessed except Allah). Oneness based on witnessing has three degrees. In the first degree, Allah becomes manifest to the sufi in His deeds; he sees all deeds as coming from Allah. The oneness in this degree is expressed by the sentence, "La faila illallah" (There is no doer except Allah). In the second degree, Allah becomes manifest to the sufi in His attributes. In this case, the sufi sees only Allah and His attributes not the beings. In the third degree, Allah becomes manifest to the sufi in His essence. In this case, the sufi sees Allah in all beings. This oneness which is based on observation is expressed by the sentence, "La mawjuda illallah" (There is no being except Allah). This last form of oneness is the understanding of the oneness of being (wahda al-wujud) of the sufis.

Worshipping Allah is not limited to certain deeds. Worshipping Allah means to obey the rules imposed by Him, to fulfill His judgments and to follow the way of the prophets in one’s deeds, actions and words. To ask help only from Him, to fear Him, to trust and rely on Him, to take refuge in Him, not to accept anyone except Him as a guardian, to refer to Him to solve one’s problems, and not to accept anyone as a protector constitute the dimensions of worshipping only one Allah, which the belief of oneness necessitates.

[dtnstudio]

Khuda Ki Qasim Khuwab Hai Dunya | Urdu Sufi Kalam | DTN Studio