Sayyid Jalaluddin Surkh-Posh Bukhari (Persian: سید جلال الدین سرخ پوش بخاری, c. 595-690 AH, 1190 – 1295 CE was a saint from the Indian subcontinent. He belonged to the Jalali Sufi order and was descended from the 10th Imam, Ali al-Hadi.
Early life
Bukhari, a family name, is derived from the location of his birth from the city of Bukhara in the ancient administrative region of Bukhara ProvinceUzbekistan.[2] Sayyed Jalaluddin Bukhari , who was born in Bukhara but later settled in Bukkur located in sindh alongside his in laws descendant from Muhammad Al-Makki. However after a dispute with his father in laws brothers, he further migrated with his father in law (Sayyid Badruddin) to Uch in undivided India..[3] Bukhari was nicknamed Surkh-Posh ("clad in red") because he often wore a red cape.[1]
Career
Bukhari's life was spent travelling. As an Islamic missionary, he converted tribes such as the Soomro, Samma, Chadhar, Sial, Daher and the Warar to Islam. Bukhari was one of the Chaar Yaar (not to be confused with the Rashidun). The Chaar Yaar were the group of pioneers of the Suhrawardiyya and Chisti Sufi movements of the 13th century. Bukhari founded the "Jalali" order.[citation needed]
According to legend: Jalaluddin Surkh Posh was on his way to India and met Chengiz Khan, the Mongol conqueror. So forth he tried to convince him to convert to Islam however failed.[1]
Family
Bukhari's biography and family history are cited extensively in such works as the Gulzar-e-Mustafavi"" cited on the Khomeini of Irans website as Gulzar Murtazvi 2nd edition, Marat-e-Jalali, the Mazher-i-Jalali, the Akber-ul-Akhyar, the Rauzat-ul-Ahbab, Maraij-ul-Walayat, Manaqabi Qutbi, the Siyar-ul-Aqtar, the Siyar-ul-Arifeen and the Manaqib-ul-Asifya. These manuscripts are held by Bukhari Sayyids, however the work Marat-e-Jalali was first published (by Asrar Karami Press) in 1918 into a book form from Allahabad, India (eBook) and its second edition with updates and more research material was printed (by V I Printers) as a book in 1999 from Karachi, Pakistan. His descendants are called Naqvi al-Bukhari. However, this book is heavily critiqued due to having names and family trees mixed up. Furthermore, the author a police officer claimed Bukhari lineage but did not know his own bloodline which he claimed to be of Bukhari lineage.[4]
In Kannauj there is a mosque in the name of Bukhari's son Makhdoom Jahaniyan Jahangasht, built by Jahaniyan's descendant and Sikandar Lodi’s advisor Syed Sadarudin Shah Kabir Naqvi Al Bukhari. This mosque has an aesthetic blend of architectural styles.[5]
Bukhari's biography and family history are cited extensively in such works as Gulzar-e-MustafaviMarat-e-Jalali, the Mazher-i-Jalali, the Akber-ul-Akhyar, the Rauzat-ul-Ahbab, Maraij-ul-Walayat, Manaqabi Qutbi, the Siyar-ul-Aqtar, the Siyar-ul-Arifeen and the Manaqib-ul-Asifya. These manuscripts are held by Bukhari Sayyids, however the work Marat-e-Jalali was first published (by Asrar Karami Press) in 1918 into a book form from Allahabad, India (eBook) and its second edition with updates and more research material was printed (by V I Printers) as a book in 1999 from Karachi, Pakistan. His descendants are called Naqvi al-Bukhari. However, this book is heavily critiqued due to having names and family trees mixed up. Furthermore, the author a police officer claimed Bukhari lineage but did not know his own bloodline which he claimed to be of Bukhari lineage.[8]
Sikandar Lodi’s advisor Syed Sadarudin Shah Kabir Naqvi Al Bukhari descendant through Sayyid Sadruddin Rajan Qatal a grandson of Jalaluddin Surkh Posh. This mosque has an aesthetic blend of architectural styles.[9][10][11][12][13]
There are a number of tombs of Bukhari descendants across Punjab, Sindh, Indian Gujrat, Khyber Pakhtunkhwa and Uttar Pradesh in India. They include: Jahaniyan Jahangasht (d. 1308 CE).
Meeran Muhammad Shah aka Mauj Darya Bukhari in Lahore and Rajan Qittal, Bibi Jawindi (c. 1492 CE), Bukhari's great-granddaughter and, Dera Ghazi Khan and Channan Pir and Jabbi Sayyedan, Farward Kahuta, AJK and Wadpagga Sharif in Peshawar. Some descendants of Jahaniyan Jahangasht moved to Kamalia and Sandhilianwali side then to Depalpur tehsil Dhole to convert 37 sub tribes to Islam and then Firozpur During the 1850s they migrated to Sri Mukstar Sahib region of Ferozpur region such as Kabbarwala, Fattanwala, Bahmniwala and Fazilka India. They then migrated back into the present-day Pakistan area mainly resettling in Dipalpur tehsil and abroad but initially travelled outwards from the headquarters of Uch. Descendants of this family travelled across vast lands from Delhi, Bukhara and Mecca. Great Grandson of Hz. Jahaniya Jahangasht Qazi Husamuddin Hasan Bukhari in Allahabad (Old Kara Manikpur) in Uttar Pradesh India and his descendants are found in Chail and known as Naqvi Bukhari Syeds.
According to family tree (between pages 40 and 41) of Mara'at Jalali (2nd Ed. 1999),[14],Gulzar e Mustafvi first edition (authored by Syed Karam Ali Shah Bukhari Dholvi) and Malfuzul Makhdoom Bukhari's lineage is:
In 1244 CE (about 640AH), Bukhari moved to Uch, South Punjab (also known as Uch Sharif after the saint settled there) with his son, Baha-ul-Halim, where he founded a religious school. He died in 1290 CE and was buried in a small town near Uch.[1]
The tomb is a short way from the cemetery of Uch. It stands on a promontory overlooking the plains and the desert beyond. To one side of the tomb is a mosque decorated with blue tilework. In front of the tomb is a pool. A carved wooden door leads into the room containing Bukhari's coffin. UNESCO describes the site:
The brick-built tomb measures 18 meters by 24 meters and its carved wooden pillars support a flat roof and it is decorated with glazed tiles in floral and geometric designs. The ceiling is painted with floral designs in lacquer and its floor is covered with the graves of the saint and his relatives an interior partition provides 'purdah' for those of his womenfolk. Its mosque consists of a hall, measuring 20 meters by 11 meters, with 18 wooden pillars supporting a flat roof. It was built of cut and dressed bricks and further decorated, internally and externally, with enamelled tiles in floral and geometric designs.[6]
This table only includes figures venerated traditionally by the majority of Muslims in the Subcontinent, whence persons honored exclusively by particular modern movements are not included.
