Archive for November, 2014


The History Of The Sacred Shrine At Khanyar Goes Back To 1096
From the very beginning Kashmir has been a great centre of spirituality. The great saints and sages blessed this land with spiritual generosities from time to time. The hospitable Kashmiri’s have safeguarded and conserved their places of meditation and holy tombs as the sacred sites.
The history of sacred shrine of Hazrat Sheikh Syed Abdul Qadir Jeelani (RA) located at Khanyar, Srinagar, begins from the year 1096 of the Islamic Calender when Hazrat Syed Mohammed Fazil Qadri (RA) popularly known as Sakhi-Shah and his brother Syed Abul Hassan Qadri (RA) came to Kashmir. It was due to the permanent stay of Hazrat Sakhi Shah Mohammed Fazil Sahib in Kashmir that thousands of people including the contemporary religious scholars, nobles, landlords, and leaders joined “Silsilai-Qadria” and Khanyar Shareef came to be the centre of its operations. Hazrat Syed Mohammed Fazil Qadri (RA) has his ancestral links directly with Hazrat Sheikh Abdul Qadir Jeelani (RA). A detailed study of his family tree reveals that Hazrat Sakhi Shah Sahab falls in 18th generation of Hazrat Sheikh Abdul Qadir Jeelani (RA).
Qazi Ghulam Qadir Khan of Khanyar, Srinagar was a landlord and Qazi ul Quza (Governor) of the City when he became a disciple of Hazrat Syed Mohammed Fazil (RA) – Sakhi Shah. He gifted his movable and immovable property to Hazrat Syed Sakhi Shah Mohammed Fazil (RA) and quit the post of Qazi ul Quza ( Governor); a room for meditation and prayers of Hazrat Syed Mohammed Fazil Shah was built, in which he was later buried.
The Holy Relic of Hazrat Syed Abdul Qadir Jeelani (RA) was obtained by an Afgan Governor, Sardar Abdullah Khan from some tourist against a good sum. The then Governor Abdullah Khan was one among the main followers of Hazrat Syed Buzargh Shah Sahab (Grandson of Hazrat Sakhi Shah Sahab). Sardar Abdullah Khan gifted the Holy Relic to his Murshid-i-Kamil Hazrat Syed Buzarg Shah Sahib. The regular practice of exhibiting the Holy Relic started from the time when Hazrat Buzarg Shah Sahab was the Shrine Heir (Sajada Nisheen). From then on every year in the month of Rabi-u-Sani, the Holy Relic is exhibited on 11th and 12th and last Friday of the month. A Khankah was constructed by Syed Ghulam Shah Sahab Azad (Great Grandson of Hazrat Sakhi Shah Sahab) which had two rooms, one of which houses the Holy Relic of Hazrat Sheikh Syed Abdul Qadir Jeelani. The Khankah was later expanded in the year 1182 hijri by Syed Ghulam Shah Sahab Azad in view of the paucity of the space to accommodate the rush of the people visiting the Shrine.
The Shrine has the distinction of containing the Holy Graves of renowned personalities of the religion. Besides a copy of some of the Suras of The Holy Quran hand written by Hazrat Ali Murtaza (KTW) on Deer Skin, also known as “Namae Sharif” is present there. Hazrat Ali Murtaza (KTW) had gifted his hand written “Namae Sharif” to his son Hazrat Imam Hussain (Alai-i-Salam).
Hazrat Syed Mohammed Fazil Qadri Geelani (RA) was the first Heir (Sajada Nisheen) of the Holy Shrine. He was followed by his son Hazarat Syed Mehmood (RA), then his son Hazrat Syed Ghulam-ud-Din Azad and then his son Hazrat Syed Buzarg Shah Sahab became the Shrine Heirs (Sajada Nisheen). After Hazrat Buzurg Shah Sahab, Hazrat Yasin Sahab Qadri (Rh) became the Shrine Heir (Sajada Nisheen). He was numbered in great saints of his time. His son Hazrat Syed Mir Ahmad died before Hazrat Yasin Sahab and left his only son Hazrat Mir Syed Hassan Shah who then followed Hazrat Yasin Sahab according to the latter’s wish. Hazrat Mir Hassan Sahab Geelani had four sons and four daughters. He was followed by his son Mir Maqbool Sahab Geelani who later migrated to Pakistan in 1953 A.D. He was buried at Muzaffarabad. After him, Syed Mir Ghulam Hassan Geelani became the Shrine Heir (Mutawali and Sajada Nisheen). After Mir Ghulam Hussain Geelani, Mir Masood-ul-Hassan Geelani attained the position of Shrine Heir (Mutawali and Sajada Nisheen). He remained at the position from 1989 to 2009 when he died on 30th of September, 2009. The present Heir (Mutawali and Sajada Nisheen) of Shrine is Mir Syed Khalid Hussain Geelani.


Sheikh Haadi Reshi (rehmatullahe alayh)

Posted: November 28, 2014 by kashmirsufis in AWLIYAE KASHMIR

Among the Crores of Disciples of SultanulArifeensheikh Hamzah Makhdoomi radiallahu anhu across the world. One was Hazrat Haadi Sheikh (rehmatullahe alayh) who was very pious & God fearing man from his childhood. He was in search of Murshid(spiritual Teacher) to reach his ultimate goal and he reached everywhere for this cause. It happened one day while he was sitting in Khana-e-kaba & yearning for the Spiitual teacher, he heard a divine voice who said to him, ‘O Haadi reshi your Murshid Sheikh Hamzah Makhdoomi rematullahe alayh) is in Kashmir. Just after he heard the divine voice, he packed his important things and rushed from Makkah to kashmir. While on his way, everday a great man appeared to him, who guided & helped him during this blessed journey towards Kashmir. When Hazrat Haadi Reshi (rehmatullah alayh) arrived in kashmir & Saw his eminence Sheikh Hamzah Al-Makhdoomi (qadasallahu sira) and recognized him. He confirmed the Great Sheikh(makhdoomsahab) is same person who appeared everyday during my journey from makkah to kashmir and used to ask about my state!!!. After that Shaikh Hadi(rahimahumullah) took the Bayah and became his disciple and achieved his final goal. ( Asrarul Akhyaar :Taarikhe Hasan)

Shayakh Syed Mir Mohammad Mirak Andrabi'( 921-990 A.H.)is the fifth generation of Sadaat-Andrabia in the valley of Kashmir. His ancestorsSyed Ahmad Andrabi(who was great grand father of Syed Mirak Andrabi)had migrated from Andarab,( a valley located in the southern part of Baghlan provincein the northeastern Afghanistan)along with 700 syed’s withMir Sayyid Ali Hamadaniin ‘781 A.H = 1379 C.E.'(in Reign of Sultan Qutbuddin) for the spread of Islam. After Mir Sayyid Ali Hamadaniwent back, most of them lived in the valley including Syed Ahmad Andrabi. Syed Ahmad Andrabi died in (804 A.H. = 1402 C.E.). The ruler of that time, Sultan Sikander built aKhankah&Madrasaat Malaratta (Mala Iraqi Hatta) in Srinagar for him which is known asKhankah-i-Andrabia. This became the place of prayer, meditation and preaching for the generations to come.
Early life
He was born toAllama Syed Shams-ud-din Andrabi(860 A.H = 1456 C.E. -932 A.H.= 1526 C.E.)in Srinagar. Mir Mirak Andrabi traced his patrimony through his father, Syed Shams-ud-din, to ‘Imam Zain-ul-Abedein ‘and finally to ‘Imam Ali’. His mother, Syeda Mira Bibi, with twenty three links, reached to ‘Imam Ali’. His year of birth is 921 A.H = 1515 C.E. He lost his parents at a quite young age. He studiedFiqah, Ahadees, HifizandTafseerin his very early boyhood.
Family background
Syed Muslim, a great Sufi, migrated from Arab and settled down in Andarab, Afghanistan. Andrab is the name of a large stream in Afghanistan and it empties into the stream which originates in the Hindu Kush near Khawak Pass and flows to the west for about seventy five miles before merging into the Surkhab.Together the two streams form a long narrow valley. The upper part of that valley is also called Andrab, the lower part alternately as Khinjan or Doshi Both parts of the valley had been united governmentally under a single leader or hakim who resided at Banu.Abdul Habibi, the author of Tarikhi Afghanistan Baad-Auz Islam writes about its origin and the occupation of people. He says “according to Hieun-Sangs version, it was best known by the name of Anth polo also”. Agriculture was the main occupation of people. Andrab has remained the main center of Gold and silver. The people were freedom loving, kind and compassionate. The descendants of Syed Muslim spread over to various parts of sub-continent in order to propagate Islamic teachings. The absolute love of God made them to sacrifice their native land for the purpose of propagation of Islam Andrabis in valley of Kashmir Syed Ahmad Andrabi, (d.A.H.804/A.D, 1401), and his son Syed Mohammad Andrabi, (d.A.H.850/A.D, 1447), came to Kashmir under the duress of Mir Syed Ali Hamdaniduring the reign of Sultan Qutabu’d-Din,775-792.A.H./1373-89.A.D.It was on the spiritual instructions of Mir Syed Ali Hamdani that Syed Ahmad Andrabi and his son stayed in Kashmir and played a major role in the propagation of Islam and that accordingly metamorphosed the destiny of people. Besides they guided and impressed upon the people to follow the path of Shariah. With the missionary zeal and zest they imparted spiritual and religious teachings to the people of Kashmir. Because of their tireless efforts, they did succeed in bringing about a significant and perceptible change in the mindset and life of people in Kashmir. They also influenced the Sultan Qutubu’d-din,775-792.A.H./1373-89.A.D, with their appealing behavior.
Spiritual Training
Syed Mirak belonged to Silsila Owaisi. The Owaisi Sufi’s receive guidance and knowledge through a spiritual connection. Shaykh Mirak Mir spent most of his time in meditation at a Khanqah in Srinagar, known as Khanqah-i-Andrabi. He himself says that he was guided by Khizir and had him in his dreams quite often. He had visions of the prophet Muhammad many times, and in fact was asked to marry and thus follow hisSunahby Prophet Muhammad himself. He then came in contact withSyed Shah Nia’matullah Wali QadriHisari, a well known saint in Qadri Silsila. Syed Mirak accepted Silsilay Qadri from him. Shaykh Syed Mir Mirak Andrabi spent most of his time in meditation at a Khanqah-i-Andrabi in Srinagar, besides spending 12 years meditating at Astarwun(Tral) and then remained in seclusion at Mohalla Naidyar for 12 years. After spending 24 years in meditation, he came back and lived in a small room adjacent to Khankah-i-Andrabia, Malaratta, but preferred a simple life, far away from fame. He was often advised by his relatives,who held important posts under the sultans, to take up a government job after the death of his father, but Mir Mirak Andrabi declined and spent his time in meditation.
Mir Mirak as Propagator of Islamic ideology
Among all the descendants, the noteworthy and prominent was Syed Mir Mirak, d.990.A.H./1582.A.D), Andrabi son of Syed Shamsu’d-din Andrabi,(d.932.A.H./1525.A.D).He was putting up in the Khanqahi Andrabia at Malaratta (Mala Iraqi Hatta) Srinagar.He was the follower of Qadriya Sufi orderand was among the prominent disciple of Syed Nimatullah Shah Qadri (d.990.A.H/1582.A.D), who laid the foundation of Qadriya Sufi order in the valley of Kashmir in the second half of 16 the century during the rule of Chaks, 968-994.A.H/1561-86.A.D. Syed Mir Mirak Andrabi traveled various parts of the valley for the purpose of propagation of Islam. The society has accepted him as their guide to religious path and adviser in all their day today matters. He acted as the true mentor of Kashmiri society, and used to move from place to place with his followers. Mir Mirak lived at a crucial period in Kashmir history because there were social tensions in the society. He himself was strong supporter of Sunni sect. From the Malfuzat it appears that the overall mission of Sheikh was to build up the contemporary Muslim society in Kashmir in accordance with principles of Islamic Shariah.Syed Mir Mirak Andrabi felt that for the acquisition of different types of religious knowledge the teacher should be selected with care. As a good teacher he continued to teach the disciples according to their capacity and prescribed the right path for the spiritual attainments. He compared his task with worldly physicians and said that the medicines might be innumerable, but only a particular medicine is prescribed for a particular disease in accordance with the nature of disease, which is known only to the physicians. The same is the case with the Sufi path, although the forms of devotion are innumerable and all of them are true, the particular disease of the heart of a devotee can be cured only through a particular devotion. He emphasized that the remedies of the sickness of heart are known only to the Prophets, Auliyas, pious persons and the physicians of the faith. Like all spiritual teachers Mir Mirak Andrabi, laid great stress on Namaz. He pleads that it should precede all other acts of devotion. But the key to prayer is purification, which is of three kinds, firstly the clothes and body, secondly of the Nafs, (lower soul), and thirdly of the heart. He who does not purify his body and clothes is, Najs (unclean) according to the, Ahli-Shariah. The other two kinds of purification can be achieved only by the followers on the spiritual path. He held purification as a pre-requisite to prayer, and guided the people and taught them the principles to be followed while praying. The real meaning of prayer, he said can be understood only by arbab-i-qulub, while going to pray one should banish all desires from their minds and purify their hearts with thoughts of God, if they do it then they face the real, Qibla (Mecca). Mir Mirak said that prayer connects the creature with the creator, and it is a medium through which man can approach God. The real meaning of prayer he says is Munajat, Invocation, which is impossible without concentration. He also asserts that fasting is compulsory for every Muslim, whether rich or poor, however the poor are relieved from the obligation of Zakat and Hajj two of the five principles of Islam. All his descendants became the followers of Qadriya Sufi order. They were instrumental in the construction of Mosques, Khanqahs, Bridges, and Sarais for travelers etc. at different places of the valley.
Death and his children
Shaykh Syed Mirak Andrabi was married to the daughter of Syed Abdullah Qummi Rizvi. His children included 6 daughters and 3 sons. He was survived by his three sonsSyed Mohammad Andrabi’963-1023 A.H., ‘Syed Ismaiel (Yousuf) Andrabiand ‘Syed Ahmad Qasim Andrabi’. He died on ‘5th Safar 990 A.H’, 28 February 1582 C.E.,at the age of 69 years and is buried on the southern side of Khankah-i-Andrabia at Mala Iraqi Hatta (Mallaratta),Srinagar. A large number of people became his disciples and derived spiritual benefit from him. Syed Mir Mirak Andrabi had three sons, Syed Mohammad Andrabi, (d.1022.A.H/A.D,1614.A.D), Syed Mohammad Yousuf Andrabi, (d.1028.A.H./A.D,1620A.D), and Syed Qasim Ahmad Andrabi. Syed Mohammad Andrabi played an important role in spreading the Quranic to far off areas of valley and was very popular especially in Gurez and Sopore areas of valley . He is buried in the ancestral graveyard at Malaratta. Syed Mohammad Yousuf Andrabi was second son of Syed Mir Mirak Andrabi. He spent most of his time in Dalgate and was also buried there. The third son Syed Qasim Ahmad Andrabi,(d.1040A.H./1631.A.D) migrated to the adjacent area namely Puchal (Pulwama), and settled down there.
That era was full of great Scholars and Sufi’s. Some of the great Sufi’s who were Syed’s acquaintances and remained in close touch with him included ‘Shaykh Hamza Makhdoom’and ‘Baba Dawood Khaki’.
Andrabis in valley of Kashmir
Syed Ahmad Andrabi, (d.A.H.804/A.D, 1401), and his son Syed Mohammad Andrabi, (d.A.H.850/A.D, 1447), came to Kashmir under the duress of Mir Syed Ali Hamdani during the reign of Sultan Qutabu’d-Din,775-792.A.H./1373-89.A.D.It was on the spiritual instructions of Mir Syed Ali Hamdani that Syed Ahmad Andrabi and his son stayed in Kashmir and played a major role in the propagation of Islam and that accordingly metamorphosed the destiny of people. Besides they guided and impressed upon the people to follow the path of Shariah. With the missionary zeal and zest they imparted spiritual and religious teachings to the people of Kashmir. Because of their tireless efforts, they did succeed in bringing about a significant and perceptible change in the mindset and life of people in Kashmir. They also influenced the Sultan Qutubu’d-din,775-792.A.H./1373-89.A.D, with their appealing behavior. Acknowledging their role and contribution Sultan built a Khanqah for them at Mala Iraqi Hatta (Malaratta) Srinagar, popularly known by the name ofKhanqahi Andrabia, and also granted the Jagir of Chudran, Weerhar and Auchan in district Pulwama for the maintenance of Khanqah and the followers. The said Khanqah became the centre of Andrabi Syeds, which still occupies its position. Their descendants settled down not only in valley but also at various parts of the world. It was their inner desire to make people understand absolute realities of God. They were not after worldly desires, and it was their selfless love for humanity which equally benefited people here and outside. They succeeded in sowing seeds of fraternity among human beings and under their asylum could understand essence of humanity. These Sufis were simple and kind-hearted and were as impartial as sun, as generous as river and as tolerant as earth. These Sufis had clearly understood philosophy of existentialism and were making people aware at large of this philosophy through their sober and empathetic attitude. The main centers of Andrabi Syeds in and outside valley of Kashmir are Malaratta, Ganderbal, Baramulla,Kupwara,Pulwama, Chadoora, Kulgam, Anantnag.
The Annual commemoration is held at khanqahi Andrabiya Mala Iraqi Hatta (Malaratta) on every 5th of Islamic month of Safar-ul-Muzaffar.
*. Wahdatulalujud in Kashmir, India
*. Various Sufi silsilas in Kashmir
*.Qasida-i-Ammiaby Baba Dawood Khaki
*.Tareekh-i- Hassan
*.Tahif-ul- Abrar
*.Manaqib-u-Sadaatby Mufti Sa’adat
*.Zikir Sadaat-i-Andrabiaby Moulana Nabeeh Ahmad Andrabi “Shaheed”.
*.Tareekh-i-Bab-i-Sulaimanby Mir Saad-ul-lah Shahabadi
via – Wikipedia

Some other muslim reshis

Posted: November 21, 2014 by kashmirsufis in AWLIYAE KASHMIR

Some Other Kashmiri Muslim Rishis
Hazrat Baba Shukruddin was a disciple of Hazrat Sakhi Baba Zainuddin Rishi. After training in the Sufi path under Baba Zainuddin Rishi, he was sent to Sherkot to preach among and serve the people of the area. One of his principal disciples was Shaikh Baba Nang Rishi, who was guided to him by the female Rishi, Sanka Bibi. After Sanka Bibi’s death, Nang Rishi sat on hergaddiat thevillageofBahto. He renounced all his wealth, giving up even the cloak (khirqa) that he used to wear. He is said to have been so fond of the company of wild birds and animals that twice every day he would spread out a table with food for them to eat from. Baba Luda Mal was another disciple of Sakhi Baba Zainuddin Rishi. He is said to have encouraged his followers to earn their livelihood through cultivation and to spend their earnings on the poor. Shaikh ‘Abdul Latif was a renowned Sufi of this period who had taken to the Rishi path. Among his chief disciples were Baba Ladi Rishi and Shaikh Nuri Rishi. Baba Ladi is said to have fasted continuously for twelve years, breaking his fast every evening with a handful of hot ashes and bitter salt. Nuri Rishi is said to have earned his livelihood by working in the fields, spending his earnings on the poor and the faqirs and in constructing bridges and inns for travellers. Ladi Katur, a disciple of Baba Latifuddin Rishi, maintained a free community kitchen for the poor.

The dargah of Hazrat Baba Payamuddin, more popularly known as Baba Rishi, near Tangmarg in the Baramulla district, is one of the major Sufi shrines of Kashmir. Baba Payamuddin Rishi is said to have been born in 1411 C.E. and to have been the son of a nobleman in the court of the ruler of the principality of Chander Naugaon in Lar in Ganderbal, in northern Kashmir. As a young man he joined the court of the prince as a minister. One day, while riding a horse, he came across an army of ants busily carrying tiny specks of grain in their mouths to their home to store for the oncoming winter months. The scene struck the Baba most forcefully, suggesting to him that while these little creatures were making such preparations and were taking such pains for their future, he himself had not given the life to come after death any thought. So moved was he by the sight of the ants that he gave up his post in the prince’s court and came to Baba Shukruddin’skhanqahat Wular, staying in his company for two years, training on the Sufi path. Later, in 845/6 A.H., Baba Shukruddin sent him to Baba Zainuddin Rishi at Aishmuqam.
As Baba Zainuddin Rishi’s disciple, Baba Payamuddin Rishi underwent a long period of training in the Rishi-Sufi path, after which his master instructed him to travel to thevillageofRanbuh, in the Bangal pargana. This area is said to have been thickly populated by devils and ghouls who would harass the local people. Baba Payamuddin Rishi, it is said, drove them all away and spread Islam in the area. After staying here for many years, he shifted to thevillageofHaji Balnear Tangmarg to propagate Islam there. Baba Payamuddin Rishi spent the rest of his life in the thickly forested area of Tangmarg, dying there at the ripe old age of seventy-seven in 1472 C.E..

Shrine of LAR sharif

Posted: November 21, 2014 by kashmirsufis in AWLIYAE KASHMIR

Darbar Laar Sharief Wangat Kashmir of Hazrat Baba Ji Sahib Larvi is one of the most sacred shrines for Gujjar, Bakerwal and Pahari people of J&K State. The Gujjars all over the State including POK have great spiritual attachment with this Shrine. Lacs of people with deep devotion assemble in this Shrine every year on 8th June at the time of Urs Sharief to pay obeisance. This Shrine is also a symbol of Gujjar pride heritage and culture apart from religious attraction.
The Dargah Lar Sharief is 45 kilometers in the north of Srinagar and falls in Kangan tehsil of Ganderbal district on the right bank of Kankhani stream. The Shrine is located in the heart of Wangat village now popularly known as Baba Nagri. The Darbar Sharief is surrounded by the Deodar forests, green pastures, meadows, fruit gardens and snow capped peaks.
Hazrat Baba Ji Sahib Larvi was a great religious saint, god fearing personality, social reformer and a Sufi poet of 18th century AD. He was born in the village Singohra in Balakote area (now in Pakistan) in 1863 AD in a Bakerwal family. The local priest named the child as Abdullah. His father Fazal Gul passed away when he was only four years old. He and his mother took shelter at uncle’s house after the death of his father. His uncle deputed him for grazing of cattle but the child was inclined towards spiritualism and most of the time was in meditation by sitting alone. This behaviour of Baba Ji Sahib did not suit his uncle. Therefore, Baba Ji returned to his native house after few years. His mother was a very kind lady. Keeping in view his attitude towards spiritualism, she allowed him for a saintly life. Therefore, Baba Ji Sahib started meditation in a grave type cabin and meditated their for about seven years without taking meal. In the meantime his mother passed away. Now, Baba Ji Sahib was in search of a Peer who could lead him in the right direction of spiritualism. In those days Nakshbandi Peer Nizam-ud-Din Kayani of Kaiyan Sharief Muzafarabad was very popular. Baba Ji attended his Darbar and became his true disciple.
Baba Ji Sahib returned to Sinjora from Kayian Sharief and started the community langer and prayers. The people of the surrounding villages started pouring in the house of Baba Ji Sahib for his blessings. In 1893, Baba Ji Sahib fulfilled the second desire of his Pir and migrated from Sanjohra to Wangat in Kashmir. With the passage of time he became very popular among the followers and devotees who came from all over Kashmir. Baba Ji Sahib acquired a piece of land in the heart of Wangat village, established his Dera in 1895, started the community langer, constructed a Mosque for prayer and started preaching the true thoughts of Islam to devotees.
In 1901 AD, Baba Ji visited Poonch for the first time when he was in search of a hand written Quran Sharief which was written by Emperor Aurangzeb. He recovered the same from a Sangu Gujjar family of Khanater. In 1902 AD he conducted extensive tour of Poonch-Rajouri districts in which thousands of people became his disciple. In 1906 AD he acquired a piece of land at Morha Sharief in Surankote and established his Dera where he resided for three month during winter. The historian Mohd Din Foaq writes in Tariq-e-Aquama-e-Poonch that from 1905 to 1926 AD almost all the Gujjars, Bakerwals and Pahari people of Poonch and Rajouri had become his disciples.
Baba Ji Sahib was also a great poet. He laid the foundation of Sufi poetry in Poonch and Rajouri districts. Due to his encouragement a number of natives of this area who were influenced by Baba Ji Sahib started writing Sufiana poetry. These include Sain Qadar Bakash, Fateh Mohd Daralvi, Khuda Bakash Zar, Bagh Hussain Shah etc. Baba Ji Sahib had also wrote two books on Islam namely Malfu Zaat-e-Nizamia and Israr-e-Kabiri apart from Sufiana poetry book. In 1926 Baba Je Sahib passed away in the age of 63

Two volumes set of ‘Alchemy of Light’ is a new poetic collection of Kalami-Sheikhul-aalam compiled and translated by G.N. Adfar into Urdu as well in English at the same time wherein the Islamic orientation of the Kalami Sheikhul Aalam (RA) has been put forward by selecting the couplets in such a manner which started from oneness of God. In fact Kalami Sheikhul Aalam (RA) is reminder of Quranic message and explains it in the language common in Kashmir those days.
The efforts of G.N. Adfar deserves immense appreciation and admiration so far as his deep and scholarly made in grubbing (searching) the virtue of message enshrined into the literally outpourings in the shape of poems which the Kashmiris treat to be the valuable treasure in understanding and recognizing the essence of Quran and fundamental message of Islam which has already been translated into action by Prophet Mohammad (S.A.W).
No doubt numberless authors, from decades last have spared no efforts in fumbling out the pages bearing the precious expressions of Hazrat Sheikh Noordin Noorani (RA) and manifold their attempts, have proved beneficial for progeny of Kashmir in understanding pith and substance born out by the literally treasure put forth by them as a result of their much toil and labour.
The valuable books in my hand are glaring example of getting at the substance of poetic wealth emanating from Sheikh Nooruddin Noorani (RA) which by and by devolve on Kashmiris and will continue to do so for all times to come. The author of these books deserves accolades for his irresistible efforts and pains which culminated into such edition to the literally treasure inherited by Kashmiris from Sheikh Nooruddin Noorani (RA) and these efforts are nicely groomed that it makes the work in hand easily intelligible and understandable by all those Kashmiris who have immense love, respect and attraction for kalami Sheikhul Aalam(RA).
After going through this kalam it is clear that ‘Alchemy of Light’ is well knit and crisply put together some portion of Kalami Sheikhul aalam (r.a.) which takes us back to the exciting days of Prophet (s.a.w.) and gives us a glimpse into the discussions that took place at the highest level.
The title “Alchemy of Light” suggests and Marks the journey of a saint who always upheld the truth. The Kalam has been transformed in a manner that no one could have predicted. In every chapter of these books you will find dozens of outstretching but practical ideas, techniques and principles which would enable a person to harness the tremendous power of thinking so as to gain for yourself the success, happiness and satisfaction a person finally is looking for. Every technique is dramatically illustrated by a real life case history. You discover not only what to do but what is more important to do, you see exactly how to apply each principle to actual situations and problems of life.
The kalam is interpretation of Quran and Sunnah. To work at Kalami Sheikhul aalam (RA) requires a phenomenal memory which author is demonstrating by translating it into English language first time in Kashmir history. Alchemy of Light is a product of Adfar’s very active and vigilant mind that generates a new reality of understanding by translating the couplets of Kalami Sheikh-ul- Aalam (RA)
Some translated couplets in the light of Quran are mentioned herein below:
1. Laila ilallah sahi kaurum/wahi kaurum panun pan; wajood trawith maujood saurum/ her maukh wuchum panun pan;
“No sooner did I proclaim the unity of God, Than I surrendered myself to His jurisdiction, Diffused My-Being in His Omnipresence, Reflective remained I to His Omnipotence!”
`Your God is one God; there is no God save Him, the Beneficent, the Merciful.
Lo! In the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah’s sovereignty) for people who have sense. (Al-baqarah-163 & 164)
2. Mohammad te chaur yaar berhaq ganzrak/timan nish andyo dunihik nyay; jaan te paan youd timan path banzrakh/ souy chai tour kich baud rahkai; anis athawol pai keth sezarakh/yamath na wizrakh peere sanz jai;
“Let thou take Mohammad (saw) and His four disciples as paragons of life. Solutions to all thy affairs wilt thou get from them. Devote thy being to their defined doctrine. A vast empire wilt thou find in Hereafter. Able not a blind be to impel without a staff. Thus shalt not thou be righteous without Thy Prophet.”
O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day.That is better and more seemly in the end. (Al-Nisa- 59)
3. Touba youd karakh yami baue sara tarakh/touba karun chhe tarwuin naw; touba
raste panou tati kithe ubrakh/ yati chhe ter te wushun,
“Penitence shalt make thee to cross the abysmal ocean of this world. Repentance art
the ferry across the brook. How art thee be safe O me, with no renunciation there.
Where severe colds and scorching winds do prevail!”
O ye who believe! Turn unto Allah in sincere repentance! It may be that your Lord will remit from you your evil deeds and bring you into Gardens underneath which rivers flow, on the day when Allah will not abase the Prophet and those who believe with him. Their light will run before them and on their right hands: they will say: Our Lord! Perfect our light for us, and forgive us! Lo! Thou art Able to do all things. (Al-Tahrim-8)
4. Aashiq tim yim paak rachan badan/lashaq hoore thawnak khidmachi; Aahaw te houshaw ladrekh badan/ ade mukhe tim wuchan surachi;bihishtas bronh bronh timaykhuar ladan/yim yeti loula tihide riwan yechi.
“Lovers true maintain the purity of their psyche and substance. Indeed wilt they find horis-chaste for aid and substance. Pale art they of their sights-deep and grooms-mute. Thus wilt they achieve the divine mercy and beneficence. Entrants first boarding the heaven wilt be the men. Who wilt dissolve themselves in love and passion of their Lord!”
And who guard their modesty . (Al-moominoon-5)
-and that ye draw not nigh to lewd things whether open or concealed. (Al-inam-151)
5. Pauz dapan pan zan natakh/apuz dapan lagi ras; Mohammad(s.a.w)trawith
iblees ratakh/khaudai wuchui khatakh kas.
Tremored shalt thou be alike a leaf in pronouncing the truth. As luscious and dulcet wilt thou be in telling lies and falsity. Truthfulness – an attribute – great of Mohammad(s.a.w) wilt thou leave to hold Iblees. Hide not thee the cardiac waves to omniscient God.
O ye who believe! Be carefull of your duty to Allah, and be with the truthful.(Al-Imran-102)
6. Nazar karizina parden zananan/twa ulag te pulag wazi; twa chuh lage eimanas/ kroadh no musalmanas pazi.
“Let not gaze the woman unfamiliar and strange. Let not lose thy virtue and welfare with such doings. So shalt not thou put thy faith to a butt of accusation. Thus a muslim – shalt shun his huff and hate.”
Tell the believing men to lower their gaze and be modest. That is purer for them! Allah is aware of what they do. (Al-Noor- 30)
7. Panas moul kare na haarey/seet beyis kare na maan maan; per te paan saudras tare/ sui dapize musalman.
“With all perfections wilt he think of himself to be low and cheap, Wilt not gallop into
worldly race of wealth and treasure. Proficient wilt he be to cross over the worldly
sea with fraternity.Thus shalt he be named a muslim true in belief and faith.”
And walk not in the earth exultant. Lo! Thou const not rend the earth, nor const thou stretch to the height of the hills. (Al- Isra-37)
We hope that author will not stop here but delve deep into the literally treasure of Sheikh Nooruddin Noorani (RA) which is or is not unfolded as yet so that it makes valuable contribution for the benefit of all. Adfar’s tireless efforts, directed towards expanding the message enshrined in poetic wealth of Sheikhul Aalam, deserves priceless rewards because the reader finds this translation (Alchemy of Light) enormously educative, suggestive, instructive and reformative wherein essentially underlying is purpose of Sheikh Nooruddin’s (RA) poetic treasure inherited by Kashmiris.
Such wealth, the more it spends the more it accumulates as invariable legacy. I recall Beacon saying that “read not to contradict, to confuse or to take for-granted but to weigh and consider.” I feel elated at the toil and labour put in the task and look forward to the days efforts of Adfar shall rise to the terrestrial heights of scholarly work, Amen.