Archive for April, 2015


Posted: April 10, 2015 by kashmirsufis in Miscellaneous

>Assumption:_ 1; U lived for 60 years, and each day of your life, U slept 8hrs.. in the 60years,U Will have spent exactly 20 years just sleeping!
2;U worked for 8hrs a day, U will have spent 20years just working.
3;Usually Childhood takes 15years.
4; Sat on the dining table twice a day for thirty minutes, U will have spent 3years just eating!
Now…Addition of sleep(20yrs)+work(20yrs)+ childhood(15yrs)+meals(3yrs)=58 years.
Subtracting from the total number of yrs (60yrs), you’re remaining with ONLY 2years.
What Will be your answer on the day of judgment when you’re asked about your time on earth????
Here’s a simple solution to the problem above!!….
The holy Quran(Saudi Arabia type) has got 604 pages,right?
If you try to divide the 600 pages in 30days of the month,they’re nothing..
Don’t worry about the calculations,I got them done for you
600/30=20; simple!
Now that means you are to cover 20 pages per day!
There are 5prayers a day, so…
20/5=4, this means, if you recite 4pages every swala(prayer), you’ll definitely complete the whole holy Quran in just one month!
Message is still proceeding, read to the end…
If you send this message to your friends and family and they complete the Quran because of you, do you have any idea how much rewards you’ll get?
Whenever someone reads, you gain their rewards, minus reducing their accounts!
Why don’t you make yourself a profitable business this year in terms of rewards!!!
Why don’t you make people complete the Quran because of you!!!
Still optimistic? Here’s a hadith from Muhammad P.B.U.H.. “whoever enjoins good is equivalent (in rewards) to the one who has done it!!


ZIONISM and WAHHABISM: The Twin Cancers Destroying the Middle East (and their Dark Origins)….

I still remember those youthful days of my life when I, along with other village lads, would participate in the torch light processions at the shrine of Hazrat Zain-ud-din Wali. Usually held during the early spring season, in the evenings, these processions were then called as“Phruw’. The torches would usually be made of the rice straw or of small wooden pieces tied together.
We were young and naïve to understand the basic message of the whole activity while lighting up the torches was something that excited us the most. It actually took me years to know that the very aim of the festival was to celebrate victory of light over darkness, good over evil.
This was a symbolic gesture of the people to indicate the quality of the saint who had fought against darkness. To pay obeisance and respect to this great saint, people, mostly village children of south Kashmir, used to hold the torch processions in their respective village lanes. The largest among the gatherings would be witnessed at the shrine of the saint at Ashmuqam.
While during my childhood this festival was a delight and an occasion to celebrate, I than grew up with an interest in the‘Reshi movement’ of Kashmir. I came to know about the saint and his victory over the evil spirits. Numerous stories, both from the folklore, as well as some olden records conveyed the charismatic character of this saint whose strong belief in Almighty lead him to success over the evil spirits.
The tradition has survived the political, social, cultural and technological onslaughts as thousands of devotees visit the shrine, light up the torches, even today, and celebrate the occasion with great religious fervor.
Baba Zain Ud din Reshi was born at Bounderkote Kishtwar. He belonged to a Rajput Hindu family and was earlier named as Zai Singh. He entered into Reshi fold at the hands of Nund Reshi, the patron saint of the valley, and later came to be known as Shakhi Zain Ud din Reshi and became the leading member of the famous Reshi movement.
Noornama, the authentic source of Reshi movement records that Zai Singh, as a child, suffered from a life threatening disease. His mother left no stone unturned in search of some way, some remedy that could heal her ailing son. One day she heard about Nundreshi, a famous Kashmiri saint who had arrived in the village. She brought her ailing son before this saint and requested for his healing.
The saint, it is written, told her that he would treat her son but once he recovers, she would bring him to Kashmir valley. The mother who had lost all her hopes did not hesitate to enter into the promise and readily said yes to the offer. Nundreshi, with his spiritual power, healed the child and within a few weeks gradual improvement was observed by his family.
Now was the time when the mother had to keep her promise and she did that. She, along with her brother started the journey towards the valley of Kashmir. They were first received, in the valley, by another saint Baba Bamu Ud Din at Bamzu. Zai Singh alongwith his mother and uncle later on embraced Islam at the hands of Nudreshi when they reached him. The patron saint also gave him a new name-Baba Zain-ud-Din.
Noornama records that while narrating the first Reshi lesson to his disciple, Nundreshi revealed upon him the basic philosophy of life and told him,
Nafas mali ditikh auri meanith
Ghazakh chienth Karikh na fouth’
(Life of individuals is already calculated, understand it and never cry)
Now he was left into the guidance of Baba Bamu Din for learning the Reshi doctrine and was later advised to report to the village of Ashmuqam where he could meditate. When Zain ud din reached the cave of the village, he saw, the entire space filled with snakes. The saint told them that the cave had now been allotted to the saints and they should check out of it immidiately. Snakes while obeying the dictate left the cave and he began his meditated for years together and attained enlightenment. He also adopted the glorious profession of driving the sheep of the village (shepherd)
Nundreshi was very much impressed by the Reshi practices and zeal of Zain Ud din, and while appreciating his efforts and dedication, he declared him the source of‘Abihayat’-the water of life. “Zain Ud din pleased Almighty and dedicated his entire life to meditation and good deeds. So far as practice of good deeds is concerned, he succeeds his teacher. I vow and pray to Almighty for such a position which was granted in favor of Zain Ud Din Reshi” This, it is recorded has been said by the patron saint of Kashmir about his disciple. Baba Zain-ud-Din became famous for his‘Sakhawat’ -benevolent. His devotees believe that no one leaves the shrine without the blessings.
Baba Zain-ud-DinWali’s shrine has got a wonderful location in the lap of the rising Ashmuqam plateau. The saint lived in the cave and is said to have left for heavenly abode at the same site, while his funeral rites are shadowed with mystery as historian have written that when his corpus was put into the coffin, the body disappeared.
It is said that later he appeared in the dream of one of his friend and instructed him that his grave should be made exactly at the spot where the coffin was left. Besides his coffin, eighteen graves of his companions are also seen inside the shrine.
The structure of the shrine of the Reshi symbolizes the grace of the wooden architectural style of the valley. It is a masterpiece in wood works across the south Kashmir while the shrine serves as the most significant Spiritual site thronged by devotees. A big congregation is held during theUrs days of the saint when the devotees gather at the shrine and hold torches in their hands and prayers on their lips.
The Relics of the saint
There is a small but significant and rare collection of sacred relics housed in an open gallery to the right of the main shrine. The main shrine is raised on a plateau which internally has a cave which stands carved of a massive rock of local granite. It is known as the cave ofZain-ud-DinReshi. TheReshi is learnt to have meditated here. The saint’s mortal remains are also buried inside the cave.
There are few traditions preserved in the folklore of the site. Legend has it that this was basically the cave of some holy man, few identify with Prophet Moses. They believe that he arrived here and spent some time inside the cave. One relic, called“Aasa Sharief” the stick ofZain-ud-Din Reshi, is also attributed to Prophet Moses. While other some believe that some Buddhist monk had actually carved it for meditation, most of the people attribute this cave to this Reshi saint.
The mysteries still revolve round the“Aasa Sharief”. People claim that this is hardly shown to anybody, and at very rare occasions, not even during the Urs days. There are some who say that they had seen the“Aasa Sharief” some thirty years ago. Many believe that it appears something like a magical stick which, when you hold it, it pulls you upwards.
When it was exhibited, thirty years ago, the area was experiencing a major draught, said the local resident. At that occasion a big congregation was held at the shrine and during special prayers, this rod was exhibited to get rid of that natural calamity. Besides this, the shrine also houses several other relics ofZain-ud-Din Rishi, which areshowcased in a relic gallery of the shrine and comprise of bow and arrow, wooden bread, coffin and skull of the lamb. Surprisingly the“Aasa Sharief” of the Reshi is not showcased anywhere at this site.
The Spiritual deeds
‘Tareekhi Awliya-e- Kashmir’ states that during his stay in Ashmuqam, the saint used to drive the sheep of the village and severed as the best shepherd. Once a miscreant who vowed to bring a bad name to him stole a baby sheep and after killing the lamb buried it nearby the village. He then made a hue and cry accusing the Reshi of killing the lamb.
The Shepherd was summoned and asked to explain his position before the village jury. The Reshi told the jury that since he himself was accused of the theft, the better way was to let the lamb reveal the facts. He asked the jury to bring the body of the lamb which they did and people saw the dead body of the lamp with one leg missing.
It is said that the lamp came alive and revealed the facts. This spiritual miracle astonished the people and at the same time exposed the spiritual powers of this Reshi. He than left the profession and decided to live in utter solitude meditating in the historic cave.
Since Kashmir served as a great learning place for varied cultural traditions and Sufi practices shown and cultivated by great Reshis, the place also impressed travelers and external scholars reaching here.Abul Fazal the most famous Mughal traveler writes that,“The most respectable people of Kashmir are theRishis who although they do not suffer themselves to be fettered by traditions are doubtless true worshippers of God. They revile not any other sect and ask nothing of anyone, they plant the roads with fruit trees to furnish the traveler with refreshments. They abstain from flesh and have no intercourse with the other sex. There are two thousand of theseRishis in Kashmir.
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Remembering Baba Zain-ud-Din wali( R.A)

Posted: April 3, 2015 by kashmirsufis in AWLIYAE KASHMIR

Not only in indigenous records, Kashmir Rishism is also well documented in foreign literatures as well. The travelers, who happened to be in this glorious valley during their respective times, had been impressed by the teachings and traditions of the Rishi saints. Abul Fazal, a traveler during the Mughal period, writes about Sufis: “The most respectable people of Kashmir are the Rishis who do not suffer themselves for being fettered by traditions. They are doubtlessly true worshippers of God. They revile not any other sect and ask nothing of anyone. They plant fruit trees along the roads to furnish the traveler with refreshments. They abstain from consuming meat and have no intercourse with other sex. There are two thousand of these Rishis in Kashmir.”
Jehangir, the Mughal emperor, was also impressed by their piety and other self abnegations. In his memoirs, he speaks of these Rishis as possessing simplicity and without pretence. They restrain their tongues of foul talk and the feet of leading them to vices. Eat no meat, have no wives and always plant fruit bearing trees.”
Early life
Baba is the second friend of Nund Rishi. He was born at Bounderkote Kishtwar as a Rajput Hindu named Zai Singh. He also entered into Rishi fold at the hands of Nund Rishi. He was asked to report at the cave of Aishmuqam where he could meditate for search of the truth. When he reached the cave, he saw it filled with snakes. Baba told them that this cave had now been allotted to the saint so please leave the spot. Snakes left the cave for the Baba where he meditated for years and attained the enlightenment. He then came to be known as Sakhi Zain-ud-Din Rishi.
Sufi devotees believe that no one goes empty handed from Baba’s shrine. Baba’s shrine is located midway in the lap of Aishmuqam hill. He is learnt to have left for heavenly abode at the site, however, details about his funeral rites are shadowed in mystery. Historians say that when his body was put into the coffin, it disappeared. Later Baba came into dream of one of his friends and told him that dig the grave where the coffin lies and later same was done.
It is one of the leading Sufi sites of south Kashmir where Sufis of contemporary ages gather on Thursdays and Fridays to perform their respective Sufi practices. A big congregation is held during the Urs days of the saint when devotees gather at the shrine holding torches in their hands. This Sufi festival is called as “Phrov” that means lightening of traditional torches. The torches are lit up in the corners of south Kashmir as well but the most outstanding celebration takes place at Aishmuqam.
Candles are also lit at every Sufi shrine during their respective Urs days. These candles are specially made by potters, and are called “Kashur Choong” or Kashmiri candle. It looks like a small cup with no handle; instead having an opening towards the front. It burns not by Kerosene oil but by mustard oil. A cotton piece put into the candle catches the flame near its opening. Such earthen candles are already preserved in shrines and during the celebrations, the attendants of the shrine clean these candles, and devotees bring mustard oil for them. They consider it as the offering to the shrine. The shrine attendants would sit on the corners of the respective shrines (verandah) in evenings and would light these candles, which are laid in various queues all around the shrine. The shrine looks like a light house. These days, attendants are also helped by other lighting arrangements like electric bulbs etc.
The festival at Aishmuqam is held every year in the month of April. During this festival, the shrine of Zain-ud-Din Wali is beautifully decorated with superb lights. People from nearest villages and localities throng the shrine, holding torches of wood and straw. It is locally called a Phrov. It is not only observed at the shrine, but entire south-Kashmir celebrates it with great honour and gaiety. Mostly children are fond of celebrating this festival.
The shrine attendants at Aishmuqam shrine wear different type of turbans locally called Tasir. It is made up of lined cloth and these lines are embroidered over a piece of cloth, later cut to a desired length of a turban. Tradition reveals that the Zain-ud-Din Rishi has used such type of turban.
Baba abstained from other things and worshiped Allah only. He searched for the truth and attained the favours of the Creator in the blue forests and in the cave. He did not eat meat thus followed his Peer (spiritual guide) who took forest vegetation Vopalhak. It was the most favourite diet of the saint and he took very less quantity, sometimes nothing for days together. At the shrine of Zain-ud-Din Rishi is preserved a relic, called wooden-bread. It is recorded that the saint used to tie it with his belly when he had nothing to eat.
Another cave is seen at a plateau at Aishmuqam which has been hewn out of a massive rock. It is known as the cave of Zain-ud-Din Rishi. The Rishi is learnt to have meditated here. The saint’s mortal remains are also buried inside the cave., there is no proper record about its origin
Asa Sharief
A mysterious rod known as Asa Sharief of the Rishi is also learnt to have been preserved inside the shrine which is hardly shown to anybody. But one of the local residents told me that he has seen it about thirty years back. He says it is like a magic rod and when you hold it, it would pull you upwards. According to him it is exhibited at rare occasions. When it was exhibited thirty years ago, the area was experiencing a major draught, said the local resident. At that occasion a big congregation was held at the shrine and during special prayers, this rod was exhibited to get rid of that natural calamity.
The Aishmuqam shrine not only houses the rod, it also has several other relics of Zain-ud-Din Rishi that include a bow and arrow, wooden bread, coffin and skull of the lamb.