Shrines in Kashmir are regarded by many as places of worship, of hope and promise. But in most of these shrines, women are kept at a distance.Saima Bhattravels to a unique shrine, that defies the norm.
The shrine of Bibi Baria, located in the outskirts of Srinagar in Kralpora, is a shrine exclusively meant for women. The structure is a concrete one, with the main door leading to another where Bibi Baria’s grave is. The grave is surrounded by three windows and a door which usually remain closed. It hides behind green and black glittering curtains on which the names of Allah and some verses from the Quran are inscribed. Between the two doors, there is a space which women use to circle around the grave, some with their eyes closed as tears roll down their cheeks while they narrate their ordeals to Bibi Baria. Wishes of conceiving a child and curing different ailments are common in this shrine.
This shrine is believed to be of the 14th century. Bibi Baria was the daughter of Saif-ud-din , the then governor of Kashmir (in the era of Sikander). Saif-ullah was actually Seeh Bhatta, a non-Muslim who was always discriminated against for being from a lower cast in the era of Budshah. “He converted to Islam and became very strict towards Brahmins who later left the valley and shifted to Punjab. ‘Kashir ruz kahai ghare’ (Kashmir is left with only 11 houses) is a phrase of that time and it is believed that Saif-ud-din r.a was the reason,” says poet Zareef Ahmad Zareef. After seeing the dedication of Saif-ud-din r.a, Mir Syed Ali Hamadani (popularly known as Shah-i-Hamadan, accompanied by 700 Sayyids spread Islam all over Kashmir) decided to marry his son, Mir Mohammad Hamadani to the lone daughter of Saif-ud-din. But Bibi Baria died shortly after her marriage. Women who come to visit this shrine are now long time visitors who believe all their wishes have come true. People, especially women, come to this shrine throughout the week, but on Fridays, women come in the hundreds to offer their prayers in separate halls, specifically meant for prayers following the Imam in the nearby Masjid. The shrine and the Masjid are separated by a wall, and both have their separate entrance. Young girls who haven’t even entered their teenage years also come here and strongly believe their wishes might come true one day.
Only a few women are allowed to offer their prayers on the separate surface of the shrine, on the sides where Bibi’s grave doesn’t come between them and God.
The handles of the doors and windows of the shrine are not visible. They are covered with hundreds of thousands of pieces of cloth. For people visiting this shrine, these knots are their wishes that God will fulfill anytime. All these knots have been tied by Zoon Malik and before her, by her mother-in-law. Zoon is a volunteer caretaker of this shrine who believes it has been her dedication towards Bibi Baria that her mother-in-law acknowledged her to take care of the shrine after she passed away. Zoon is an elderly lady, weak and without teeth, but she still prefers to come on the shrine every day. Earlier she would be here five times a day but now, as her health declines, she comes only once a day. She says her past; her memories; are slowly fading away because of old age, but she still recalls that no wish has remained unanswered. The thing that she says bothers her most is the changes in rules of the shrine by the representatives of Masjid. As she speaks of her concern, the wrinkles of her face silently speak of her unease, the same wrinkles that have been witness to the countless number of prayers, wishes, tears, politics, and knots of promises that float through the shrine.“First they rebuild the shrine into a concrete structure and now they have thrown open this shrine for men- I believe these things have affected the power of the shrine,” shares Zoon Malik in a distressed voice. The shrines in Kashmir are not only religiously significant but have immense archaeological and historical importance attached to them. But now, most of the previous shrines have been changed to concrete structures.Every resident of this area shares that during the entire era of turmoil, not even a single militant was ever martyred in the area nor did any clashes between Indian forces and militants ever happen here. They credit this to the power of Bibi’s shrine. Shakeela, a local who lives near the shrine is a witness of the day when some militants were walking on the main road and an army came from somewhere. “Those militants entered the shrine of Bibi, not inside the area where she is buried, and we were getting ready for a shootout between the two. We were so frightened that we had already dived on the floor but luckily those army men had not seen the militants and those militants were saved,” she says. She believes this village is living on the mercy of this noble lady who is resting inside.Haji Ali Mohammad Bhat, 75, caretaker of the Masjid which is near the shrine is witness to the old structure of shrine. He remembers how flowers used to blossom from the roof of Bibi Baria’s shrine. He names it as the shrine of ‘Deead Mouj’. This place of Deead Mouj has been the center for people visiting the shrines of Sheikh- ul- Alam in Chrare-i- Sharief and Khankah in Srinagar. This central place has been on a vast area but now it is limited to three Kanals only and the rest of the land is given to the Masjid, to the graveyard and some has also been sold off.
Haji Ali shares that in times of drought the stream that flows in front of the shrine had never dried up. It always had water, no matter what. Locals used to call it the river of Deead Mouj but now it is just like any other stream carrying drainage water.
“In the past, a lion would visit the shrine at night. That lion had never harmed any local,” says Haji Ali blissfully.
For all people mostly from the upper reaches of this area, this shrine has always helped them in fulfilling their wishes. Mumtaz was married three years ago but she hasn’t been bestowed with a child yet. She has visited almost every shrine in the valley and now she is a regular visitor of this shrine also. She believes this shrine will definitely help in fulfilling her wish.
Mumtaz accompanied by another lady tells her to visit very frequently. The lady says she is the mother of Mumtaz and expresses her trust by recalling her own mother-in-law who has been a devotee of Deead Mouj.
“One day while coming out of the shrine after prayers, she saw a crowd on the main road. She went to check what really was happening there. It turned out to be a circus performance. Being close to the circus people she decided to enjoy it for some time and when she decided to return home, she lost her eyesight on the way back. My mother-in-law has passed away now,” says Mumtaz’s mother. She also adds, “I have a faith, I come here that is why I keep telling Mumtaz to be a regular visitor.”
According to some government figures, there are around 1111 shrines in the valley. In all shrines, women are not allowed to pray outside or go near to the holy spot, but there are two shrines where women are allowed to go inside the periphery and men are barred from entering. In these shrines, women are the caretakers. Another shrine in Kreeri, Baramulla holds four graves of women. This shrine is beside the shrine of Syed Haji Mohammad Muraad Bukhari and the four women are believed to be the wife of Syed Haji Mohammad Muraad Bukhari, his brother’s wife (who was martyred during the war in Balakh) and his two daughters. And there are two more graveyards in Bul Bul Lanker and in Malarate’ but they are not used as shrines.
The shrine of Syed Ali Aali Balki in Pakharpora also has a separate cemetery where Syed Ali Aali Balki’s wife is buried. But the grave is not decorated like the other shrines in the valley. It is bound with a roof tin, not in any concrete structure. This shrine is not open for women either. The myth is that once a man accidentally took a glimpse of that side of the grave after which he had lost his eyesight. The same is said about the shrine in Kreeri Baramulla. Besides these shrines, there is a Masjid, Pather Masjid which was built by a female- Mughal Queen, Noor Jahan in 1623.
Another report by Nafeesa Syed from the guardian 2011
At the shrine of Bibi Baria in Kralpora, a few miles outside of Indian Kashmir’s capital of Srinagar, men are barred from entering the tomb of the 14th-century saint. It’s a rare chance for Muslim women here to engage in a spiritual space that is all their own. It also feels far removed from unrelenting political tensions in the region that have included occasional strikes and protests this summer.
In downtown Srinagar stands a shrine dedicated to Baria’s father-in-law Mir Sayyid Ali Hamadani, a Persian saint who locals credit with spreading the Sufi-oriented Islam that took hold in the valley of Kashmir. (He’s buried in Tajikistan.) Women are allowed to pray outside the sanctuary, but if they try to step inside they are immediately reprimanded.
Here, however, the opposite holds true. Men are permitted in the tiled courtyard of Baria’s shrine, but Zoona Malik, an elderly voluntary caretaker, shoos them away if they want to enter. In the past, Malik says, men who went inside became blind.
Atop the brown-brick shrine sits the pagoda-like layered roof and pointed pillar characteristic of Kashmiri architecture. Devotees lower their heads to the steps at the entrance, and some then kiss the ground.
New exterior 2020 of shrine
The wrinkly and bespectacled Malik, who doesn’t know her exact age but is a long-time visitor to the shrine, says women often come to ask from God – through the saint – with help conceiving a child or curing an illness.
“I come here to serve her,” Malik says of the saint.
In addition to the well-maintained tomb, there are two large structures the religious organisations responsible for the complex have built exclusively as women’s prayer halls.
At midday in early August, in the first week of Ramadan, about 10 women line up in a row for the congregational prayer service. They follow the imam, or prayer leader, whose voice is carried through a loudspeaker from an adjacent mosque, which is separated from the Baria compound by a brick wall. The setup runs counter to most mosques in south Asia that usually do not have accommodations for women or even allow them to enter the worship site.
Although women can pray on the grounds of some other holy spots and mosques in Srinagar, here women aren’t sidelined to the periphery, but rather act like they own the place.
There are at least a few other shrines scattered in the valley where ladies are buried. The tradition of having a female religious guide also is not foreign to Kashmir, where some living women pirs, who act as spiritual advisers to individual disciples, still exist.
Inside Bibi Baria’s resting place, women sit barefoot on green carpets, raising their hands and crying their woes and wishes, with the refrain, “Ay maeni khudaya!” (Oh, my Lord!) to punctuate their orations. Dozens of multi-coloured threads and ribbons are tied to the door handle, representing the prayers they hope are answered.
If they attain what they seek, then they will have to return, unknot the amulet and offer thanks.
In the recent past, the Alam Sharief (which is preserved in khanqahe moalla of amir e kabeer mir syed ali hamdani srinagar) used to be taken to Chrar Sharief whenever a natural calamity or any disaster would hit Kashmir.“It was taken from Khan Qahi Muallaa to Charar-i-Sharief by thousands of people on foot. The devotees used to rest only at Kralpora, at the tomb of Bibi Bariya, one of the wives of Mir Muhammad Hamdani,” Syed Aslam Andrabi says.
Renovated shrine 2020Front door of shrine of b b bariyah
Bahaud din ganj bakhsh kashmiriTomb of bahauddin ganj bakhsh kashmiriTomb of bahauddin ganj bakhsh kashmiri srinagar
Aan Gulshan-Rahnumai – (He the garden of guidance), Bulbul-i-Gulban – (the nightingale of the bush of flowers), Muqtada-i-Khalwat Nishin (the leader of people sitting in seclusion), Zawiah Tajrid uzlat guzeen wa Gosha Tafrid-(the shelter of the people preferring seclusion).
He too is included among the disciples of Khwaja Buzarg. Mulla Baha-ud-din Mattoo states about him as under:
كنج عشقش ز سينه بوى دهد هر كه در كنج بخش روى دهد
(Trans.) Whoever is desirous towards the love of Ganj Bakhsh, his treasure of love radiates fragrance from his heart.
أن بها الحق أن سبهر يقين زانكه نامش بهاست برسردين
(Trans.) He who is faithful of the truth and is a protector of the faith and whose name is very unparallel for the religion.
او خليفه ز خواجه ختلان بود قطب زمان وغوث جهان
(Trans.) He is the Khalifa of Khwaja Khatlan (RA). He was the centre –(Qutb)- of his time and the listener of the prayer-(Ghaus) of the world.
از ازل كه در خشيش دادند منصب كنج بخشيش دادند
(Trans.) He has been bestowed a worthy status from the beginning and also the status of the bestowal of treasure-(Ganj Bakhsh)
كنج بخشى كمينه بخشش او است هفت دريا نمى زريزش او است
(Trans.) Even the status of bestowal of treasure is a low honour for him, when even the seven seas are also less for his benevolence.
بخشش او نه در و مرجان است بخشش كنجهاى عرفان است
His bestowal is not the pearls but instead there are the six treasures of spiritual knowledge-(Marifat).
الله الله ز خطه كشمير اينجه صاحبديست باك ضمير
O’ Allah! What kind of great saints of pure consciousness have risen from Kashmir?
صاحبان كمال كافسر دند بردرش رفته بشت خم كردند
(Trans.) Those men of great achievement who have got disappointed, they also attend bowing down on his door
اوليا هاى اينديار همه رفته بيشش با نكسار همه
(Trans.) All the Awlya of this country would go in front of him with great humility.
او است سرخيل اولياى جهان قطب الاقطاب مقتداى جهان
He is the Chief of the Awlya of the world. He is the religious leader of the world and the centre of the centres- (Qutb-ul-Aqtab)
كنج بخشش زمانه از كشمير جون بختلان شده بخواهش بير
When Ganj Bakhsh – (the bestowal of the treasure) travelled from Kashmir to Khatlan on the desire of his preceptor.
يافت أن كنج را به بخت بلند در زمان شد فقير و دولتمند
(Trans.) By his great luck, he found such a treasure that in a moment he became “Faqir” and a wealthy person.
باز از اينجا مراجعت فرمود كنج بخشى بهر كه خواست نمود
(Trans.) Thereafter he returned to his native place and bestowed only the treasures to whomever he liked.
When he found leisure after covering the stages of Tariqat and Haqiqat, he remained hidden as unknown, sitting in seclusion for a pretty long time. During day time, he would pick up tiny grains lying on the paths and then eat these after washing. He had made his shelter under Zaina Kadal bridge. At last he became famous through Baba Usman Uchap Ghanai.
GIFT:
One day Sultan Zain-ul-Aabideen came to see him and requested him to have a ride on his boat for a refreshing tour, but he did not agree. However the Sultan insisted again. On this Hazrat Shaikh spread his prayer mat on water and boarded on it and floated so fast on the river that though some boatmen of the Sultan tried hard to catch him, yet they could not reach him.
GIFT:
Baba Haji Adham (RA) has written in his book “Maqamat-i-Awlyai ein dayar” that Shaikh Baha-ud-din is a perfect Wali of Kashmir. He has written that “when I used to be in the presence of Shaikh-ul-Shayookh Baha-ul-Haq wa-d-din Ganj Bakhsh, I have observed that he has reached a stage higher than Malakoot and Jabaroot and this the stage which has not been obtained by other Mashaikhs of this time”
GIFT:
One night he had reached the village of Kreshabal and was meditating under a tree, as it was his routine that at some time, he would go for a tour outside the city. Meanwhile a group of thieves arrived there and began to distribute the stolen goods among themselves. When they began to leave from there, they saw him and apprehended that lest this person may reveal their secret; on this apprehension these persons of bad luck martyred him. When it was morning, when he was given the parting bath and draped in cloth, Baba Usman Ganai and Sayid Hasan Biladori said that the Shaikh has willed in their presence that when he dies, he should be dragged to his graveyard by tying a rope in his feet. When this issue reached in the ears of the Sultan, he had consultations with his members of the kingdom – (nobles and wazirs). Those days Malik Ahmad was the wazir of the Sultan. He suggested to the king that they shall bring a large wooden plank and place the coffin of the Shaikh over it, next
they will tie a rope to the wooden plank and drag the “jenaza” up to the graveyard. The Sultan approved this proposal of the wazir and the body of Shaikh was buried according to this proposal. The Shaikh was buried on the southern corner of the graveyard, where Sayid Sulaiman is buried. The Shaikh was buried near his grave. The grave of the wife of Sultan Zain-ul-Aabideen (who was the daughter of Sayid Mohammad Kandhami) is existing near the door of this graveyard, which was got prepared by her in advance. She had purchased the land of the graveyard after selling her ornaments and gifted this graveyard to common people because of the Shaikh (Baha-ud-din Ganj Bakhsh RA) Thereafter great Awlya, great Mashaikh and scholars and Sadat were buried therein. Shaikh was martyred on 4th Rajab 849 AH. His chronogram:
بهاؤالدين ولى جون مهر انور كزر كرده ازين كردون اخضر
(Trans.) Baha-ud-din Wali was like the light of sun when he took leave from this perishable world.
بهاؤالدين شه ملك رباضت بهاؤالدين بده صاحب مقامات
(Trans.) Baha-ud-din who was the king of the kingdom of extreme praying and that Baha-ud-din who was the saint of the stations.
بهاؤالدين كل باغ عبادت بهاؤالدين مه برج سعادت
(Trans.) Baha-ud-din who was the flower of the garden of worship and the moon of the cluster of piety.
بهاؤالدين جراغ بزم رندان بهاؤالدين بناه مستمندان
(Trans.) Baha-ud-din who was the lamp of the assembly of free people. That Baha-ud-din who was the shelter of the helpless and the needy.
زهجرت سيد سردار عالم كه بوده هشت صد و بنجاه يك كم
(Trans.) It was the year of 849 after Hijra of the Prophet (SAW)
سال تاريخش ز روى احترام كفت ملهم زبده اخيار بود
(Trans.) For the sake of respect, the “Mulhim” (the one who inspires) stated that he was distinguished among the pious people”(TAZKIRA MASHAIKHIN-I-KASHMIR”)
Er. Muhammad Fazili
Another article by khanday jeelani:-
HAZRAT KHAWAJA BAHAUDDIN GANJ BAKSH رحمۃ اللہ علیہ – THE MYSTIC MAJZOOB WHICH WAS HONORED BY MANY GREAT MYSTIC SUFIS THEMSELVES ✅✅✅✅✅✅✅✅✅✅✅✅✅✅✅ Qutb-ul-Aqtab Hazrat Sheikh Bahauddin Ganj Bakhsh Kashmiri رحمۃ اللہ علیہ is the famous Wali Kamil of Kashmir Valley. He was in the time of Sultan Zainul Abidin (Badshah). Hazrat Sheikh Sultan Kashmiri رحمۃ اللہ علیہ, Hazrat Syed Muhammad Madani رحمۃ اللہ علیہ, Hazrat Sheikh Nooruddin Noorani رحمۃ اللہ علیہ, Mir Syed Hussain Qazi Shirazi رحمۃ اللہ علیہ and Hazrat Haji Baba Adham رحمۃ اللہ علیہ are contemporaries and companions. He is trained by Hazrat Khawaja Ishaq Khatlani رحمۃ اللہ علیہ (who was the son-in-law and caliph of Hazrat Amir Kabir Mir Syed Ali Hamdani رحمۃ اللہ علیہ). Hazrat Khawaja Ganj Bakhsh رحمۃ اللہ علیہ belongs to the Kubrawiyah Silsila. Hazrat Khawaja Ganj Bakhsh رحمۃ اللہ علیہ was already blessed with Sufi knowledge from birth and he was an avid seeker.
From his childhood, divine love prevailed over him. He preferred to stay away from people. Therefore, for many years, he used to recite the Qur’an in a hut under the heart. He went to Khatlan رحمۃ اللہ علیہ with esoteric guidance. Where Hazrat Khawaja Ganj Bakhsh رحمۃ اللہ علیہ stayed in the company of Hazrat Khawaja Ishaq Khatlani رحمۃ اللہ علیہ. After that, he went to Multan رحمۃ اللہ علیہ. Wherever he visited the holy shrine of Hazrat Makhdoom Bahauddin Zakaria Multani رحمۃ اللہ علیہ, as soon as he visited it, Arbab-e-Baseerat saw that the blessed hand of Hazrat Makhdoom Multani رحمۃ اللہ علیہ burst from his shrine and shook hands with Hazrat Khawaja Ganj Bakhsh رحمۃ اللہ علیہ. Hazrat Haji Baba Adham Sahib رحمۃ اللہ علیہ says that when I was in the service of Bahauddin Ganj Bakhsh رحمۃ اللہ علیہ, I saw that he had reached the highest place in heaven and power. While the other leaders of the time did not have much access.
The resurrection of the son of a baker increased the fame of Hazrat Khawaja Bahauddin Ganj Baksh رحمۃ اللہ علیہ and became famous among the devotees. It is said that Hazrat Khawaja Bahauddin Ganj Baksh رحمۃ اللہ علیہ had built a hut of reeds (Narsal) under the Zaina Kadal bridge and spent his time in it in meditation, worship, and struggle. One day Zayn al-‘Abidin came to meet him and asked him to get on my boat and enjoy a short walk on the river. Hazrat Khawaja Bahauddin Ganj Baksh رحمۃ اللہ علیہ did not agree, but the Sultan insisted. When Hazrat Khawaja Bahauddin Ganj Baksh رحمۃ اللہ علیہ thought that he would not leave it unloaded in his boat, he threw his place of prayer (Musalla) on the water, and kindly said, “We have made you the king of our time and I have given you innumerable treasures. ” It was not long before Sultan Zayn al-Abidin overcame his brother Ali Shah to become king and amassed countless treasures. That is why Hazrat Khawaja Bahauddin was called Ganj Baksh رحمۃ اللہ علیہ.
There are many such miracles and miracles. One-night Hazrat Khawaja Ganj Baksh علیہ رحمۃ was sitting under a tree meditating at Karshabal’s place. A group of thieves came to this place and distributed the stolen property among themselves and when they finished distributing it, they saw Hazrat Khawaja Bahauddin Ganj Baksh رحمۃ اللہ علیہ. They were afraid in their hearts that the secret might not be revealed. He martyred them out of the same fear. At that moment, Sultan Zain-ul-Abidin saw the incident in a dream and hurried to the spot and carried the body of Hazrat Khawaja Bahauddin Ganj Baksh رحمۃ اللہ علیہ to the worship room of the Crown.
Hazrat Sheikh Nooruddin Noorani has preferred Hazrat Khawaja Ganj Bakhsh over himself in Wilayat. He held the highest position of “Qutb-ul-Aqtab” for thirty years, three months, and six days. Hazrat Ganj Bakhsh had many caliphs and followers, among whom Hazrat Syed Muhammad Hussain Biladuri and Baba Usman Ganai (Ochap Ganai) are famous. First, most of them got a big place by staying in their company and lastly, when they finished their studies, they went on Hajj. There he met Hazrat Ishaq Shatari and asked for training. He said that he would be trained by Sheikh Bahauddin (Qutb-e-Aam). When they inquired about it, he introduced them to absentia and revealed that they live in Kashmir, and will have to go there. Or if you wait, I will meet them on the occasion of the next Hajj in the field of Arafat. Because Hazrat Ganj Bakhsh is here every year to perform Hajj. So, it happened and, in any case, he received training from him and became a famous Wali Kamil. (This incident has been recorded by Hazrat Sheikh Baba Dawood Mishkati Suhrawardi in Riyadh Al-Akhyaar).
The miracles of Hazrat Qutb-e-Alam Sheikh Bahauddin Sahib are innumerable, some of which are briefly listed here for the pilgrims. The only son of a baker who was a disciple of Hazrat Khawaja Ganj Bakhsh who was given to him by Allah through him died in his youth. There was mourning in the house and at the same time, the mother of the deceased son came to the service of Hazrat Khawaja Ganj Bakhsh with a sigh and lamentation and informed him of this unbearable misery. So, they turned to God and gave him the good news that he was alive and asked him to return home. So, when she returned home, she found her dead son alive. And all the mourning in the house turned into joy. News of this incident spread throughout the city and the wonders of ‘Qutb-e-Alam’ were discovered.
Once a broken and troubled woman came to the service of Hazrat Khawaja Bahauddin and talked about the long-term disappearance of her young son and Hazrat Khawaja Ganj Bakhsh came to her rescue. He tried to avoid it but after his constant sighing, he finally took pity on him and Hazrat Khawaja Ganj Bakhsh looked up at the sky and spread his legs. Suddenly, the missing young man fell to the ground in front of Hazrat Khawaja Ganj Bakhsh and his mother saw his son and hugged him. And kept kissing. Later, after inquiring about the whole situation, he found out that a dacoit had taken him far away to his country. And today he was sent to fetch oil from the market. So, he had just left the pot and the shopkeeper was in his hand when suddenly an unseen hand grabbed his neck and brought him here. And from the coins which he had in his hand; he knew in what country it was. As a result, the incident became popular throughout the city and its environs.
It is said that before this incident took place, Hazrat Khawaja Bahauddin Ganj Baksh رحمۃ اللہ علیہ had instructed his friends to tie a rope around my feet and drag me to the graveyard after my death. Lovers and friends became obsessed and worried about putting this into practice. Sultan Zain-ul-Abidin made a coffin out of a rope of grass and placed the blessed body of Hazrat Khawaja Bahauddin Ganj Baksh رحمۃ اللہ علیہ in it. Then they tied his feet with ropes and dragged him to the tomb and buried him.
This incident took place in the month of Rajab, 843 AHS. Historians of Kashmiri arithmetic write that Hazrat Khawaja Bahauddin Ganj Baksh رحمۃ اللہ علیہ had friendship and companionship with Syed Muhammad Madani رحمۃ اللہ علیہ, Hazrat Sheikh Nooruddin Noorani رحمۃ اللہ علیہ, and Sheikh Sultan Kashmiri رحمۃ اللہ علیہ. Hazrat Baba Usman Ochap Ganai رحمۃ اللہ علیہ used to say that Hazrat Sheikh Nooruddin رحمۃ اللہ علیہ used to think more than his companions. Some historians say that they were for some time the “Qutb e Aalam”. The daughter of Hazrat Syed Muhammad Kandhami, who was the wife of Badshah Sahib and a disciple of Hazrat Khawaja Bahauddin, was buried in the mausoleum he had built for himself according to his wishes. The area is located in “Durramur”, now in the adjoining neighbourhood of Qutbuddin Pura, Bahauddin Sahib, Nawhatta. In this mausoleum in which innumerable saints, sadats, and sultans were buried even later, some of them are as follows: Hazrat Mir Syed Ahmad Shah Sahib Kirmani رحمۃ اللہ علیہ, Hazrat Syed Habibullah Kashani رحمۃ اللہ علیہ, Mir Syed Musafar رحمۃ اللہ علیہ, Syed Jalal رحمۃ اللہ علیہ, Hazrat Syed Mullah Muhammad Ani Sahib رحمۃ اللہ علیہ, Malik Jahangir رحمۃ اللہ علیہ, Sheikh Rahmatullah رحمۃ اللہ علیہ, Hazrat Mahmood Balkhi رحمۃ اللہ علیہ, Sheikh Abdullah رحمۃ اللہ علیہ, Sheikh Muhammad Naeem Tara Billi رحمۃ اللہ علیہ, and others. ✅✅✅✅ https://epaper.kashmirthunder.com/epaper/edition/938/epaper-17-06-2021%09/page/4
ARTICLE RESEARCHED & WRITTEN BY KHANDAY JEELANI GRANDSON FAQEER ABDUL AZIZ رحمۃ اللہ علیہ WRITER / POET / COLUMNIST / DEVELOPER KASHURSUFINAMA@GMAIL.COM
He was among the honoured personalities of his time and he was counted among the nobles of Kashmir. Those day the title “Ganai” was specified and common for Munshi (the writer). The common people would use this word from Mufti to Patwari-all men of pen. And when the said Baba, after completing the Arabic knowledge developed a desire and love for worshipping Allah and embarked upon the search and struggle to find a guide, he decided to proceed on travel and toured the world in all directions. On reaching the Harmain Sharifain – (Mecca and Madina), he got benefitted on being in the service of Shaikh Ishaq Shattari (RA). Shaikh Ishaq (RA) told him that his guide is very much in your native place. Shaikh Baha-ud-din (RA) comes here to pray on every Friday; I will arrange your meeting with him. On Friday he saw him in the majid Bait-ul-Haram, who vanished in a short time. Thereafter Qazi Ishaq allowed him and told him that when you reach your city, you will see me at Jamia Masjid. So Baba turned towards Kashmir and Sayid Hasan Biladori was also accompanying him.دو منزل را يكى ميكرد و مى رفت (They travelled by combining two halts in to one )On reaching Kashmir, he (Baba Usman) attended in the presence of Shaikh (Baha-ud-din Ganj Bakhsh). He found him in the same condition and fell upon his feet and requested him to guide him on the path of Allah Taala. At first the Shaikh behaved with him with rage, but Baba (Usman Ganai) did not reduce his desire by any way and remained steadfast on his determination. When the Shaikh observed the truth and ripeness of his determination, thereafter he blessed him with his engagement. Thus Baba Usman got blessed by the love of his guide and along with it Baba Usman took out his guide and Saint (Shaikh Baha-ud-din Ganj Bakhsh) from the curtains of anonymity and hiding place. Himself Baba struggled hard with extremely straining prayers till he achieved the station of “La Taayun”. Besides this he obtained countless benefits and extras in the company of Shaikh Nur-ud-din (RA) and Baba Haji Adham (RA). When the said Baba passed away, he was buried in Maqbara Salateen-(the graveyard of the kings)-(which is the graveyard of Mirza Haidar Kashgari)MULLA NOONI GANAIHe is known by the name of Mulla Malihi as well and was the nephew of Makhdoom Baba Usman Uchap Ganai. He was unparallel and unique in his time in the consistency in abstinence and in imparting education and lessons of real knowledge. He was stationed at a high place in Marifat and Tariqat. His mausoleum is at Mohalla Kalashpora.MULLA SHANGRAF GANAIHe is among the progeny of Baba Usman Ganai. He was a very famous honoured saint of this city (country). He was unparallel in the exoteric and esoteric knowledge along with being a distinguished scholar of high degree. During his pilgrimage to the two sacred cities, he had also met Ibn-i-Hajar Makki (RA) and from him he had got the certificate of the Ahadith of “Siha-i-Sittah”. At last he was buried in the graveyard of Mulla Malihi at Kalashpora.SAYID HASAN BILADOORIBiladoor is the name of a village in Room. This is the place of his birth. From the Harmain Sharifain –(the two sacred places)- he came to Kashmir along with Baba Usman Uchap Ganai on receiving a direction from the unknown and here he joined the circle of disciples of Shaikh Baha-ud-din (RA) and in a short period he excelled his colleagues till he got appointed on the high station of “Wadeed-ud-dahar wa Farid-ul-Asar”-(unique and unparallel of his time) among the honoured Awlya and great Mashaikh. He was the source-(translator) of the vivid Ayat –(of Holy Quran) and demonstrated great feats, till the great men of religion and the world would ask his help in both exoteric and esoteric conditions. According to some historians, he was among the associates of Shaikh Ishaq Shattari (RA) and his mausoleum at Rajori Kadal is a place for circumambulation for the Sufi saints; so much so Hazrat Sultan-ul-Arigin (RA) would get blessed by his vision evry night for twelve years. His date of seath is 7th Rajab and the year corresponds to the word “Durratu Shah”. In short he was the disciple of Shaikh Baha-ud-din Ganj Bakhsh and the saint of stations and miracles. He is buried in the graveyard of great and honoured persons of the city.(A page from my translated book TAZKIRA MASHAIKHIN-I-KASHMIR) by Er. Mohammad Ashraf Fazili FIE
THE REVERED SAINTS RESTING IN THE MAUSOLEUM OF PIR DASTGEER SAHIB KHANYAR SHARIEF.Ala Inna Awliya Allahu la khawfun alaihim wala yahzanoon – (Holy Quran)Indeed Allah’s friends have no fear nor are they grieved.
HAZRAT SAKHI SHAH MOHAMMAD FAZIL QADIRI GILANI (RA)The celebrated ancestor and founder of the Sadat-i-Gilani of Khanyar Sharief was Hazrat Sakhi Shah Mohammad Fazil Qadiri (RA), who migrated from Peshawar to Kashmir in 1092 AH along with his brother Hazrat Shah Abul Hasan (RA). The later returned to Peshawar on the spiritual direction of Hazrat Gaus-ul Azam (RA). Thus Shah Fazil stayed here to promote Silsila Qadiria and to shower spiritual blessings on his disciples. Initially Shah Sahib rested at Idgah Srinagar along with about a hundred family members and servants. An influential citizen of the time Abdul Qadir Khan Chewoo became a devout disciple of Shah Sahib and offered some of his houses and land at Khanyar Sharief to his revered Pir Sahib. In fact Khanyar name had got derived from the name of Khan Abdul Qadir Khan who lived there. The mohalla Khanyar became the centre for attraction to the general public and many scholars and sufi saints stayed there to receive the spiritual guidance from their master Shah Fazil Sahib. Miracles performed by Shah Sahib can form a volume. His Shajra Nasb (family tree) meets Hazrat Gausul Azam (RA) , who is reported to have guided and visited him spiritually on many occasions calling him (Ya Waladi)- O’my son. Hazrat Shah would often remain busy in prayers and possessed a donating hand. He would distribute whatever he received from any source. That is why he was called ‘SAKHI PADSHAH’-the giver king. He passed away on 9th Jameed-ul-Awal 1117 AH and was buried in the mausoleum at Khanyar Sharief Srinagar. He was followed by Sayid Mahmood (RA) as his successor.
SAYID GHULAM-UD-DIN AZAD (RA)He was the son of Sayid Mahmood (RA) son of Sayid Abdul Qadir known as Sayid Padshah. He became the successor of Sayid Mahmood and was born in 1146 AH and remained under the guidance of his grandfather from mothers side Shah Mohammad Gaus Lahori (RA) and selected his pen name as ‘Azad’. He was a great Sufi, scholar and renowned poet of his time. The present mausoleum and khanqah was got constructed by him and he has written its date as:Saal-i-tarikh ein bina Azad—– Guft shud khanqah-i-Gilani (1172 H)He passed away on 18th Jamid-ul-Awal 1202 H and was buried near his ancestors.
HAZRAT SAYID BUZARAG SHAH QADIRI (RA)He was the renowned son of Hazrat Azad and attained a stage of spiritual excellence under the guidance of Noor-ud-Din Pampori. He was unparalleled in offering free donations and maintained grandeur, which surprised people of the time. Many jagirs were assigned to him by the rulers of the time and a ‘langar khana’-free kitchen was established by him where the poor, needy and orphans would get meals at both the times of the day. The scholars and mashaikhs would be given scholarships. Despite all this pomp and show, he would himself engage in prayers day and night. The ruler of the time Sardar Abdullah Khan was his favourite disciple, who revered his Pir with great reverence. It was in his time that in 1221 AH an Afghan citizen brought ‘Moi Mubarak’ of Hazrat Gaus-ul Azam with him, which was purchased by Sardar Abdullah Khan for Rs. 11000/- after due verification and was gifted by him to his revered Pir Sahib. Sayid Buzarag Shah got constructed a grand khanqah in honor of the relic, where it was put to public display on Urs days. Hazrat Buzarag Shah (RA) passed away on 4th Rajab 1233 AH and was buried near his ancestors.
SAYID HASAN QADIRI (RA) He was the favourite son of Hazrat Buzarag Shah Qadiri, equipped with unique combination of knowledge within and without. He was married to the daughter of Raja Teg Singh of Kishtwar. He breathed his last in his prime youth on Friday and was buried in the graveyard of his ancestors. He was instrumental in freeing Khanqahi Mualla from Sikh occupation. His chronogram is recorded in a hand written manuscript of our ancestors with due calculations:Shab buwad Shab-i-Barat wa tarikhash dil ba Ah guft— Azad shud Aan Buzarag Sayid ze wajood dar roz-i-hasan (1241 H)
MIR YASIN QADIRI (RA) The next successor was Hazrat Mir Yasin Qadiri who was from the progeny of Shah Abul Hasan brother of Shah Mohammad Fazil and was the grandson of Hazrat Buzarg Shah. He remained under the guidance of his maternal uncle Sayid Hasan Qadiri. He was unique in his abstinence and free donations. He succeeded his maternal uncle on his death and expanded the ancestral constructions, besides beautifying the Ziarat. He became very popular and Dogra rulers Maharaja Ranbir Singh and Maharaja Partap Singh honoured him extensively. The jagirs fixed for Langar Khana was also increased.Since the khanqah needed further expansion, the work was carried out by Khwaja Sanaullah Shawl in 1294 AH after spending about Rs. 45,000/- only, besides making it more attractive to look.Mir Yasin Qadiri passed away in 1305 H.
MIR SAYID AHMAD GILANI He was extremely God-fearing and pious and passed away when his father Mir Yasin Qadiri was still living. This shock turned Mir Yasin Qadiri in to gloom, but he would not make others feel about it.
MIR HASAN SHAH GILANI He was the son of Mir Ahmad Sahib. He was brought up by his grandfather Mir Yasin Sahib with great care and equipped him with outer and inner blessings. He was good natured and donor like his ancestors. He had sufficient hold on Arabic and Persian knowledge. He maintained the langar khana as before and would distribute ‘Pulav’ among Pirs on Urs days. He would pay in kind the wages to the up keepers of the ziarat and others concerned. He was against the collection of ‘nazr wa niyaz’ or donations from the people. He transferred all his property and jagirs to his progeny to make it safe from the hands of the rulers, so that the langar khana continues to run.
MIR MAQBOOL GILANI Mir Hasan Shah had three sons: Mir Maqbool Gilani, Mir Ghulam Husain Gilani and Mir Mohi-ud-Din Gilani. All the three brothers passed away. Out of all these three brothers, only Mir Mohi-ud-Din had chidren. His son Sayid Masood-ul-Hasan Gilani is the Sajjada Nisheen and organizer of Ziarat Khanyar Sharief. Mir Maqbool Gilani passed away as a migrant at Rawalpindi.The other brothers are buried in their ancestoral graveyard at Khanyar.An unfortunate fire accident burnt the Khanqah of Pir Dastgeer Sahib recently, which sent shock waves among all those who revere this place due to the centuries of attachment and its sacred history. Though efforts are on to make a replica of the Khanqah that existed before the fire accident, yet we shall miss the blood and soul that was put by our ancestors, be it artisans, calligraphers, carpenters, masons, painters etc. most of the time voluntarily. Let us hope that due precautions are taken to prevent recurrence of such accidents in all the structures of our reverence and heritage.
From the very beginning, the Valley of Kashmir has remained the cradle of knowledge, awareness, besides a centre of social and political activities. With the distinctive serene environment for prayers and meditation, this peaceful land has been attracting from the earliest days, the Rishis, Munnis, Zahids, Aabids and Pious people. So much so, that some research scholars have tried to prove, that some great prophets have also blessed the soil of Kashmir with the honour of kissing their feet. It has been revealed by traditions that prophets of such a high profile as Hazrat Sulaiman (AS), Hazrat Musa (AS) and Hazrat Isa (AS) have placed their honoured steps on the soil of Kashmir. Besides the process of the arrival of Prophets, Rishis, Munnis and Awliya-Allah followed by their temporary or permanent settlement here, has continued for centuries together. The life of piety and abstinance of Awlya-Allah and great religious and spiritual scholars has bestowed purity to the environment of Kashmir which is pregnant with natural beauty. It has added to the wealth of the culture and civilization of this place with high religious, spiritual, moral and social values. Due to persistent efforts of these great personalities, with improving traditions of high spiritual, religious and morals, this paradise like region is named as “Reshi-waer” i.e. the habitation of ‘pious-people.’
Among these very great men, perfect Awlya, and Qalandars, adored with purity was Hazrat Sayid Muhammad Hussain Simnani (RA), who belongs to the Sayids of Simnaniah and is from the progeny of Prophet Muhammad (SAW). Hazrat Sayid Mohammad Hussain Simnani was a great personality as an abstainer, Pious, Aarif-billah, equipped with clairvoyance, miracles and spiritual powers. He said good-by to his native country of Simnan as he had three times the vision of the Prophet (SAW) in dreams, directing him to travel to India; in compliance to which, he left Simnan to reach India. From Iran he travelled to Multan. Here he met Shah Rukn-ud-Din Multani (RA) and had a ‘bayat’ with him. On the invitation of Sultan Feroz-ud-Din Tagluk he rached Delhi along with his preceptor and in compliance to the orders of his preceptor he stayed in Delhi to guide people on the straight path. Feroz-ud-Din Taqluk bestowed him the city of Saman as ‘jagir’, where he chose to reside along with his companions. In 1351 AH he went on pilgrimage to Hijaz, where he had a vision of Prophet Muhammad (SAW), who directed him to travel to the country of Kashmir and along with it conveyed him the blessings of the birth of a ‘Wali’ of Kashmir namely Hazrat Shaikh-ul-Alam (RA). His name was suggested to be Noor-ud-Din and he was directed to impart him the spiritual training. After performing Hajj, he reached back in Delhi, during this period the Sultan of Kashmir Shahab-ud-Din was continuing with the conquest of other areas and had attacked Delhi. It was Hazrat Mir Muhammad Husain Simnani who played a key role in making peace in the war field between Feroz-ud-Din and Shahab-ud-Din. After getting impressed by his spiritual magnanimity, grace of a Qalandar and all-over imposing personality, Shahab-ud-Din extended his invitation to him to come to Kashmir.
Hazrat Sayid Muhammad Hussain Simnani entered Kashmir in 760 AH along with a group of Sayids and made Kulgam in south Kashmir the centre of his ‘dawah’ activities. He conveyed a useful message to Kashmiris through his versatile faith, Sufi behavior, far-sightedness and spreading love. All his life he was a symbol, full of true love, determination and high morale. By his intelligence, spiritual greatness, esoteric achievements and power of thought and action, he transformed the very direction of Kashmir’s history. He left such indelible mark on the history of Kashmir,that will serve as the everlasting torch-light for Kashmiri people. Whole of his life consisted of leading people on right direction, setting right their affairs and remaining in service of people. He freed people of Kashmir from superstitions and innovations and filled them with the light of faith. Many intuitions and supernatural acts are attributed to him. He benefitted common and proper people with the knowledge of shariat, tariqat, haqiqat and marifat and made the town of Kulgam the centre of spreading the light. He introduced Lalla Ded with the intricacies of true Kalimah and trained Shaikh-ul-Alam in his mental and spiritual education. After fourteen years of preaching and for the sake of spreading the movement of truth throughout the valley, he invited his own cousin-brother Amir-i-Kabir Mir Sayid Ali Hamadani (RA) in 774 AH, which reflects his insight, intelligence and foresight.
TOMB OF MIR SYED HUSSAIN SIMNANI KULGAM
Qalandar-i-Sadat Hazrat Mir Sayid Muhammad Hussain Simnani (QS) arrived in Kashmir along with his brothers, other relatives and Sadat of Samana, for the purpose of preaching and spread of the religion of Islam in 760 AH.
Before his arrival, Kashmiris were acquainted with Islam but the faith of Unity (Tawhid) had not yet entered their hearts. They were ignorant of the reality of faith and the spirit of Islam. The common people and Sultans of Kashmir were still following the un-Islamic principles. Stones, trees, stars and deities were still being worshipped. The rulers were wearing un-Islamic dress and were following non-shariah rituals.
On reaching Kashmir, the Shah-i-Simnan (RA) raised the true voice of Allah-o-Akbar. He imparted the lessons of Unity and Truth-fulness. He enlightened the hearts of faithful with the rays of knowledge of Allah (Marifat-i-Ilahi). He generated an overwhelming desire for faith among Kashmiris and it was because of his very arrival in Kashmir region, that it reverberated with the sounds of “La Ilaha Illallah Muhammadun Rasoolallah” (SAW). Sayid Simnani (RA) established a regular organization of the religion of Islam in Kashmir and appointed the preachers of religion in every nook and corner. For himself, he fixed a place for preaching and advice on the banks of River Veshav (present Kulgam), where even today the centre of preaching and propagation is existing in the form of Masjid-i-Simnani.
By his presence, the shaking society of Kashmir became stable. The attitude of thought and constitution of Kashmiris changed. The entire Valley resounded with the rhymes of Tawhid, Tahlil and Tasbih along with the overwhelming music of waterfalls, and heart-rending flowing rivers. He remained all-along very busy in convincing Sanyasis, Magicians, and Rishis. Some got impressed by his dialogue, others by his miracles and some by his spiritual powers. The destiny of most people, changed by his, Qalandari-vision.
In the Shah-i-Simnan’s gatherings of preaching and instructions, the great nobles of Kashmir would also be attending. He was the chief guide of the nobles and the Sultans of this place and to all of them, he would stress on becoming God-fearing, to follow justice and execute the works for common benefit.
His follower Sultan Shahab-ud-Din was the first ruler to establish Islamic schools-(madrasas) in Kashmir, where the teaching of Islamic knowledge was started in an organized manner. One of the students of these madrasas became a great scholar-saint known as Imam-ul-Qura Abul Mashaikh Hazrat Shaikh Usman (RA).
“Thus the Sultan was a patron of learned men, who opened a number of schools where the Quran and Hadith was taught.”
In the reign of Sultan Qutb-ud-Din, an Islamic library was established here under the direction of Hazrat Sayid Ali Hamadani (QS) and during the reign of same Sultan, an Islamic school-(Madrasa) was established in Kashmir by the name of “Urwat-ul-Wusqa”, whose foundation was laid by Sayid Jamal-ud-Din Muhaddis (RA). He had come to Kashmir along with Mir Sayid Ali Hamadani (QS). Later on special attention was given towards establishment of many more schools-(madrasas), hospitals, Khanqahs and Masjids. Yes this Shah-i-Simnan (RA) invited Shah-i-Hamadan by sending an invitation letter to him informing him the prevailing situation of this place and also in order to complete this great objective.
In other words, it were these two cousin brothers, who along with their companion Sayids, by removing the dots of infidelity and darkness from the foreheads of Kashmiris, enrichid them for ever, with the light of Tawhid and Sunnah and thus enrolled them among the men of faith- (Mumins).
The miracles of Qalandar-i-Sadat Hazrat Mir Sayid Muhammad Hussain Simnani (RA) are numerous, but the greatest miracle of his is that on the one side this unique Qalandar by his Qalandari power, controlled the kings and enriched them with the light of faith and direction of Islam and on the other side after training thousands of Awlya in the spiritual knowledge and by his grandeur of spiritual nearness to the Truth, he blessed them with the knowledge of Allah, made them cross the stages of travel in space and in spaceless –(Tai-makan wa La-makan), and other stages of “Salook”. Likewise, he guided perfectly the common people with the knowledge of Shariat and acquainted them with the practice of Islamic ways.
It is quite difficult to find a parallel in Kashmir, of the contribution of reforming mysticism-‘tasawuf’ and that of preaching of Islam adopted by him. Since he was full of the benefits and blessings of Qadirya, Kubravia, Chishtya and Suhrawardya orders and he had most perfect access to the stages of ‘fuqr’,’Uns’and ‘Rayat’ and would solve the problems of Shariah in a prudent manner, he had thus a distinguished status among the topmost preceptors of Tariqat and the scholars of Allah’s knowledge.
Thus this was a special miracle that in the presence of Qalandar-i-Sadat, every day infidels and seekers of the path of Kashmir would come to pay their respects and accept Islam on his hand, as is recorded in various histories of Kashmir like:-
کرامت گشت آنچناں آشکار —– بہر روز از کافراں بے شمار
کہ بر د و تشہد نمودہ ادا —– مسلمان شدند ے بطوع و رضا
برآں باچو ابواب رحمت کشود —– رہ دین و اسلام وایمان نمود
برستند از کفر و از کافری —– بعرفاں رسیدند ازاں رہبری
Hazrat Baba Dawood Mishkwati (RA) is full of praise in his great honor in his book as:-
آنکہ بر صلب و رخا دست تصرف داشتہ —– ڈر دل روشن دلاں تخم محبت کا شتہ
از ہمہ کون و مکان در حق نظر بگماشتہ —– حضرت سید حسینؑ از دین لواء افراشتہ
Hazrat Mirs Sayid Muhammad Hussain Simnani (QS) passed away in the reign of Sultan Sikandar the son of Sultan Qutb-ud-Din after a few months of his crowning in 792 AH/1390 AD.
In every century, every time when people faced some catastrophe, hardship, difficulty etc. they have come from far of places on foot, weeping, wailing and crying in the honor of Qalandar-i-Sadat and by his intercession in the presence of the Cherisher of the worlds, have found relief from the catastrophe and hardships. The rich and poor of the world, kings and scholars or reformers of the ‘Ummat’, whenever they come with their heads bowed down in humility in the durbar-i-Qalandari, they immediately find their wishes fulfilled.
نہ تخت و تاج میں نہ لشکر و سپاہ میں ہے —– جو بات مرد قلندر کی بارگاہ میں ہے
Many Islamic schools (Darsgahs) are running around his blessed shrine on the presents made by the people of whole town of Kulgam, in which is taught the knowledge of Quran, Hadith, Fiqh, besides the prevalent courses of study useful for earning the livelihood. The income of this holy shrine is spent to meet the expenses of Darasgahs, Masjids, Islamic libraries, besides many other beneficial heads.
اگر دنیا سراسر باد گیرد —– چراغ اولیاءؑ ہرگز نمیرد
A page from my translated book “Mir Sayid Mohammad Hussain Simnani RA”)
About his Family Tree-(Shajra Nasb)
In the beginning of 8th century Hijri, this famous Qalandar was born on Thursday 11th Shaban, 701 AH / 1302 AD at the outskirts of Iran in a city named Simnan. His ancestors were the residents of Herat city. In fact the city of Simnan became world-famous by the grace of such perfect Awlya-Allah.
The family tree of unparalleled scholar of knowledge and practice, Sayid-us-Sadaat Qalandar reaches up to Asadullah Alghalib, Hazrat Amir-ul-Moominin Ali-ibni-Talib (KW) by seventeen stages as under:
01) Hazrat Mir Sayid Muhammad Hussain Simnani
02) Sayid Mohammad
03) Sayid Mohib-ud-Din
04) Sayid Ali
05) Sayid Yousuf
06) Sayid Ashraf
07) Sayid Muhibbullah
08) Sayid Muhammad II
09) Sayid Jafar
10) Sayid Abdullah
11) Sayid Muhammad
12) Sayid Hussain Ali
13) Sayid Hassan II
14) Sayid Jaffar Alhajja
15) Sayid Abdullah Zahid
16) Sayid Hassan
17) Sayid Imam Zain-ul-Abideen
18) Sayid –ush-Shuhada Imam Hussain
19) Moula Ali & Sayid-utn-nisa Hazrat Fatma-az-Zuhra d/o Hazrat Muhammad Rasoolullah(SAW)
This holy family tree is safely preserved free from any mistakes along with some valid manuscripts.
01) This correct handwritten manuscript, inherited from his ancestors by our friend Abdul Gani Ahangar Sahib, has been got recorded by Hazrat Mir Sayid Hassan Sahib – the progeny of Hazrat Sayid Hussain Simnani and he has put the seal of his ring at three places on this document and the certificate of its autheticity clearly recorded in Persian language is there at its end.
02) The History of Kashmir by Hazrat Allama Azam Dedamari records this family tree in the same order.
03) Moulana Noor-ud-Din Badakhshi, the khalifa of Hazrat Amir-i-Kabir Mir Sayid Ali Hamadani (RA) has recorded the family tree of Hazrat Hamadani in the same order. It is thus clear that Hazrat Mir Sayid Muhammad Hussain Simnani (RA) and Hazrat Mir Sayid Ali Hamadani have been cousin brothers. Their mutual family tree meets Hasrat Sayid Ali as under:
Hazrat Sayid Ali
_____________I_______________
I I
Sayid Mohibuddin (RA) Sayid Mohammad Salis (RA)
I I
Sayid Mohammad Jaffar (RA) Sayid Shahab-ud-Din (RA)
I I
Sayid Hussain Simnani (RA) Sayid Ali Hamadani (RA)
In short we got aware by these authentic certificates that Hazrat Hussain Simnani is born “Sayid” on paternal as well as maternal side. That is why Hazrat Amir was thankful and feeling proud for this holy and graceful family- tree and sometimes declared in poetry as under:
خیرۃ اللہ من الخلق ابی ثم امی وانا من الخیرین
فضۃ قد صبغت من ذھب وانا الفضۃ ابن الذھبین
من لہ جد کجدی مثلنا او کامی وانا من الخیرین
“My father and my mother are the better and elevated from the Allah’s creation”
“Silver can be plated with gold. So I am that silver which belongs to the kind of gold.”
“Is there any one, whose ancestor is like my great ancestor or whose mother is like that of mine? So, I belong to best father and mother”
The Qalandar-i-Sadaat Hazrat Mir Sayid Muhammad Hussain Simnani (QS) is the priceless pearl of this very golden chain, which is described as under:
Hazrat Ahmad Mujtaba Muhammad Rasoolullah (SAW)
Zainab Ummi-Kulsum Ruqqaia Fatima-zuhra Ibrahim Qasim Tayyib Tahir
w/o Amir-ul-Moominin Hazrat Ali (KW)
Imam Hussain (AS)
Imam Zain-ul-Aabideen
Sayid Hassan
Sayid Abdullah Zahid
Sayid Jaffar Alhajjah
Sayid Hassan II
Sayid Hussain Ali
Sayid Mohammad
Sayid Abdullah
Sayid Jaffar
Sayid Mohammad II
Sayid Muhibbullah
Sayid Ashraf
Sayid Yousuf
Sayid Ali
Sayid Mohibbuddin Sayid Mohammad Salis
Sayid Mohammad Jaffar Sayid Shahab-ud-Din
Mir Sayid Hussain Simnani Mir Sayid Ali Hamadani
Mir Sayid Hassan Simnani Mir Sayid Mohammad Hamadani
So the holy family tree of Qalandar Sadaat is famous, and as evident as the light of the day. The Awlya are the grace and honor of this world and also surely the shelter of peace for Muslims and Moomins. But it is the demand of respect and honor, that we mention the first five of them, which is though beyond doing justice, however at least an atom from the sun shall after becoming the cause of observation and following for forgiveness of sins and also be worthwhile to the lovers in this world and here-in-after. Aameen!
Khanqah at Numblibal proved a learning center for knowledge seekers and became an information hubKhawaja Wali studied Ilm-i-Zahir, Ilmi-i-Tafsir, and FiqahUS architectural heritage expert Randolph Landenberg also mentioned Khanqah at Numblibal in his writingsAfter in-depth meditation, devotion, patience, as well as fear and trust in Allah, Khawaja Wali conquered himself (Nafs)Khanqah at Numblibal, Pampore was founded by Khawaja Wali in 16th centuryMany legends say that Khawaja Masood Wali and Sheikh Sharif-u-din Wali (Al-Maroof Shog Bab) introduced saffron to KashmirMany miracles of Khawaja Wali are recorded in famous book Asrarul-AbrarKhawaja Wali left this transient world on 5th Safar-ul-Muzafar, 1021 AH (1612 AD)He left leaving his rich legacy in grand historical structure in form Khanqah-e-MasoodiaEvery year, local people in collaborations with concerned Awaqaf Committee- Idarah, Awaqaf, Islamia Trust Pampore organize an annual celebration (Urs) on 5th Safar-ul-Muzafar at Namlabal Pampore with full religious honor and cultural gaiety. Devotees across Jammu and Kashmir mainly from the surrounding areas of Pampore town attend this annual Urs.Locals on his Urs avoid preparing meat as a mark of respect because Khawaja Wali didn’t enjoy luxurious dishes
The legendary Sufi Saint Khawaja Masood Wali properly known as Khawaja Masood Pampori was born in the famous south Kashmir’s town of Pampore. He was born in 1551 AD (958 A.H) in a well-off business class family. Khawaja Sahab was known for his extreme virtue, piety, and honesty.
He was a strict follower of Shiriyat and studied Ilm-i-Zahir, Ilmi-i-Tafsir, and Fiqah. His deep thoughts and anxiety led him to the stage where he renounced all his material connections and opted for complete seclusion. After spending few months in complete isolation, he deemed an hour to meet Hazrat Khazir (AW) who directed him to seek spiritual guidance under the renowned Sufi saint of that time Baba Dawood Khaki (RA).
Acting upon the advice of Hazrat Khazir (AW), Khawja Sahab moved to meet the spiritual master of his father Baba Hardi Reshee (RA), the close friend of Baba Dawood Khaki (RA). Fortunately, on the same day, Baba Dawood Khaki (RA) was sitting there. Knowing his family’s background and seeing his eye-catching face, Baba Hardi Rishee (RA) kissed his hands and entrusted him to Baba Dawood Khaki (RA) for spiritual training. That particular meeting proved a turning point in his life. The saint allotted him a separate room for meditation at Khaniyar, Srinagar.
After the in-depth meditation, devotion, contemplation, patience as well as fear and trust in Almighty Allah, he conquered himself (Nafs). Once he attained perfection, his spiritual master (Murshid) sent him back to Pampore. He developed a portion of land for Zafran cultivation to fulfill his domestic needs.
He also established a Khanqah at Numblibal Pampore in the sixteenth century on the eastern side of the river Jhelum on Srinagar-Jammu National Highway. The only purpose behind this grand work was to reach out to the people and enlighten them with the basic teachings of Islam.
He dedicated his entire life to the service of mankind. Whatever the gifts he received, he used to distribute them among the needy people. There are many myths associated with the procurement of wood used for the construction of the Khanqah. One of them is that the long logs of wood used in construction work were brought down by flooding the Jhelum River.
Though, the structure has been repaired and renovated from time-to-time that one hardly remembers how it looked originally. This particular structure proved a learning center for knowledge seekers and became an information hub where messages were circulated to the general public. This grand structure is still existing there with the ground floor comprising a double-story hall. The construction follows the traditional pattern of wooden cribbage construction associated with the Muslim religious architecture of Kashmir.
The US architectural heritage expert Randolph Landenberg has also mentioned Khanqah-i-Khawaja Masood Pampori in his writings that gives it global recognition. His prominent disciples were Sheikh Sharif-u-din Wali (RA); Al-Maroof Shog Baba Sahib (RA); Baba Ali Sahib (RA); Baba Mohammad Sadiq (RA); Khaja Habibullah Attar (RA); and Sheikh Najam-ul- Din Rehshi (RA).
There are many miracles associated with his life, the description of those miracles are recorded by few Sufi Saints in their writings. One of the miracles noted down by Dawood Mushkati (RA) in his famous book “Asrarul-Abrar”.
One such miracle mentioned in the book is: One day Khawaja Sahab was sitting in his small room allotted by his Murshid at Srinagar. One of his disciples from Pampore decided to visit him. Khawaja Sahab forecasted about his arrival an hour before and asked other men sitting in the room to spare space for his disciple.
Another occasion when his Murshid asked him to arrange fishes for him, Khawaja Sahab went to Ganderbal. There, he met another Sufi Saint of the same order (Silsila), Mir Syed Hyder Tumuli (RA), one of the prime Khalifas of Sheikh Humza Mukdoom (RA). He welcomed him and took him to the nearby river, fishes assembled on the banks of the river. He took few of them and started his journey way back to Srinagar. When he presented fishes to his Murshid he asked him that he wanted the fresh fishes not the dead ones. Khawaja Sahab took the container back, moved few steps, raised his hands for prayer (Duwa) and by the grace of Almighty Allah all the fishes reawakened again. (Ref Hidaytul Muksileen)
There are many local legends about how saffron came to Kashmir. One goes back to the 12th century and says that Sufi Saint Khawaja Masood Wali and his disciple Sheikh Sharif-u-din Wali (Al-Maroof Shog Bab Soub) presented a local chieftain with a saffron bulb after he cured them of illness while they were traveling. (Allah knows best).
This legendary Sufi saint left this transient world on 5th Safar-ul-Muzafar, 1021 AH (1612 AD) leaving his rich legacy in the form of his teachings and the grand historical structure in the form Khanqah-e-Masoodia, which must be respected and preserved.
Every year, local people in collaborations with concerned Awaqaf Committee- Idarah, Awaqaf, Islamia Trust Pampore organize an annual celebration (Urs) on 5th Safar-ul-Muzafar at Namlabal Pampore with full religious honor and cultural gaiety. Devotees across Jammu and Kashmir mainly from the surrounding areas of Pampore town attend this annual Urs.
The local people avoid preparing meat as a mark of respect because it is said that Khawaja Masood Wali didn’t enjoy any luxurious dishes. He led a very simple and pious life. It is his rigorous training and his grand contribution towards humanity that people still recall him with deep regard and respect. It is a great privilege for me to introduce such personalities to the next generation.
All the chroniclers including Ghulam Mohi-Uddin Sufi or Zia Uddin Zia relate about him in brief. Some don’t mention his date of birth whereas others the revelation and miracles. His biographical sketch, under the circumstances, is difficult to draw. With limited resources on our hands, we make an endeavor:
Parentage
Syed Muhammad Farid Uddin Alias Shah Saheb, was born to Syed Mustafa, a descendant of Sheikh Abdul Qadir Jilani of Baghdad, in the 1000 Hijri (i.e. 1551 AD).
Biographical Sketch
Dr. Sufi Mohi-uddin Sufi, compiler of Kaiser, draws his biographical in the following words:
Syed Muhammad Farid Uddin son of Syed Mustafa, a descendant of Sheikh Abdul Qadir of Baghdad, was born in 1000 Hijri (1551 AD) After completion of his studies he set out on an extensive tour, offered the Haj at Mecca. Saw Sheikh Jalal Uddin Al-Maghribi in Mecca and Sheikh Mohi Uddin Qadri in Egypt reached the Sindh from Baghdad and from thence to Agra towards the close of Shah Jehan’s reign. Raja Jai Singh ascended the throne, in 1674, was the ruler of Kishtwar. Farid Uddin with his followers: Dervish Muhammad, Shah Abdal, Syed Baha Uddin Sa’ani and Yar Muhammad reached Kishtwar for the propagation of Islam in 1075 Hijri corresponding to 1664 AD. He was seventy-five at the time.
Propagation of Islam
He offered Islam to the Raja but failed to impress him, built a monastery and busied whole heartily in the service and propagation of the Faith. After the death of Raja Jai Singh his son Kirat Singh, succeeded him, who embraced Islam under assumed name of ‘Sa’adat-yar Khan and a large number of his subjects followed their King and turned to Islam.
Arrival in Kishtwar
From Delhi, he reached Kishtwar via Deeng-batal. The daughter of the landlord of Deeng-batal was greatly impressed by the piety of the sage and married him and assumed the name Roshan-dil. He stayed there for seven days. He consummated his marriage for the second time with the daughter of Shah Noor Ali, the lumberdar of village Nagori of Doda town and gave her name, Malahat Beg.
From there he traveled via Bhandar-kot to Kishtwar. Raja Jai Singh was highly impressed with his character and pious life and had a house built for him near his palace.
His off springs
He had three sons: Syed Anwar Uddin died at an age of two and a half years; Syed Akhyar Uddin and Syed Ansar Uddin were saints bestowed with revelations and miracles. Syed Asrar Uddin, real brother of Syed Anwar Uddin, was a born saint and exhibited wondrous revelations at an early age. Shah Sahib did not approve of him and prayed to God for his demise.
One day he gave him bowls full of water and asked him to drink water form it. The son declined. He reiterated: “This is your father’s order.” Asrar Uddin held the cup, covered his head with a sheet and drank it. He died soon after.
His other son, Akhyar Uddin, proceeded to Gurdaspur, under the orders of his father to be admitted as a follower by Syed Badar-Uddin Sa’mani; returned to Kashmir after the death of his father stayed at the Shrine of Sultan-Ul-Arifeen Sheikh Hamza for seven years and died there.
Revelations and Miracles
Hazrat Farid Uddin exhibited numerous miracles:
1. The Raja approached him with the request to stop the earthquake. He prayed and the earthquake subsided.
2. A blind man came and prayed for the eyesight. He said, “It is nice to pray both for eye-sight and subjugation,” and touched his face with his hand. The man not only received the eyesight but the insight also.
Quotes
The true seeker should tread the highway of love fearlessly and patiently.
The Sheikh is one who observes the Shairah and his inner self is exposed to the Divine.
Death
He is said to have died in the year 1733 AD but we think 1710 AD is more probable. His tomb stands in the center of Kishtwar town, and his infant son Syed Anwar Uddin, lies buried by his side. Syed Asrar Uddin’s tomb is on the other side of the town facing Chogan. He died at the age of eighteen, on the prayer of his father. Syed Akhyar Uddin lies interned in the outer adjoining room of the Shrine.
Hazrat Syed Asrar-Uddin
On one side of the town of Kishtwar stands the mausoleum of Hazrat Syed Farid Uddin Qadri and on the other lies buried his son, Syed Asrar Uddin. Both attract large numbers of people. Syed Asrar Uddin holds a unique place among the sages of Kashmir.
Syed Asrar Uddin son of Hazrat Syed Farid Uddin Qadri, was a descendant of Hazrat Sheikh Abdul Qadir Jilani of Baghdad. His mother also descended from the great Sage of Baghdad and was a pious and God fearing lady. He inherited the divinity from his forefathers.
Revelations and Miracles
He was a born saint and began to show miracles at an early age. Yar Muhammad writes about him:
“A son was born and started talking. His hallo grew like the full moon, showed miracles, brought deeds to life, made walls move and foretold. The name of the prince was Asrar Uddin.”
He was destined to get what he received but just exhibited prior to time. Of the miracles borne by the words of mouth were to bring to life the dead only son of a Hindu, to grant eyesight to the born blinds, to make the wall move, and to relieve people of deadly diseases.
His father Hazrat Farid Uddin did not like his activities and prayed to God for his early death. Having been annoyed with the excessive show of miracles by Syed Asrar Uddin. Farid Uddin called his son, offered him water in a bowl, and asked him to drink it. Asrar Uddin declined. On being told that it was his father’s wish, he took the cup, covered the head with a sheet, drank it, and died. Najam Uddin records it as 25 Shaaban 1097 Hijri.
His grave
Syed Asrar Uddin’s grave lies on the other side of Kishtwar town facing Chogan which is the widest and flourishing meadow of the Kishtwar region where people, from every caste and creed, flock to pay their respects to the great departed mystic saint.========================================================================With the arrival of the great Sofi Saint, Shah Farid-ud-Din of Baghdad along with his four disciples Darvesh Mohd. Yaar Mohd, Syed Baha-ud-din and Shah Abdal in Kishtwar during the rule of Raja Jai Singh, Islam spread far and wide in Doda region, Dudu Basant Garh, mahore, Gulabgarh and Chennai of Udhampur District. Shah Farid-ud-Din was the descendent of the saintly family of Syed Abdul Qadir of Baghdad and reached Delhi, along with his wife Zahida Bibi. Mughal Emperor, Shah Jahan treated him as a state guest and made him stay at Delhi and Agra for sometime before he started journey for Kishtwar and Doda. As per the orders of the emperor, Hafiz Abdul Qasim accompanied Shah Sahib from Delhi to facilitate his journey. He, along with Shah Sahib, made Kishtwar his permanent home and acted as tutor to Shah Akhyar-ud-Din. The high spiritual status of Shah Farid-ud-Din and the miracles done by him impressed everyone coming into his contact. Regarding his spiritual powers, it is said that he along with his disciples crossed the river Chenab at Bhandarkot on a sheet, when guards of Raja Jai Singh had closed the bridges at Kuriya and Bhandarkot refusing entry to the saint and his party.
Durbar-E-Faridia Kishtwar
Hazrat Shah Mohd Farid ud-Din was born in 1000 H at Baghdad. In the tradition of Gousia dynasty, he began to obtain relegious education in his childhood and learnt the Quran by rote. After reaching the age of discretion he performed Haj and visited the splendid mausoleum. He met the great mystic and respected scholar, Jalal-ud-Din Arbi with whose company he reached the stage of contemplation from the stage of struggle. From Mecca the Shah went to Hazrat Sheikh Mohi-ud-Din Qadri of Egypt, where he took further lessons in spritual education. With this divine soul he joined the Qadriya order.
har astan
In his bloom of youth he received orders from his great ancestor, Hazrat Gous ul Azam,
in a dream that he should go to Kishtwar and spread the light of Islam in that area infested with infidelity and heresy. Therefore the Shah started his journey. There were some of his mystic companions and his first wife Shahzada Bibi also with him. They entered the state of Jammu and Kashmir through Bhimbar (Rajouri) route. He reached Dengbatal via Nowshera and Budhal. He stayed there for some time and started religious propagation. He gained popularity within a short time so much so that ruler of that place, Lashkar Rai gave his daughter, Roshan Dil, in marriage to the resolute Shah, to stop him there. After performing religious duties in Doda for two and a half years, the hilly locality situated on the banks of the Chenab is named Faridabad. From Nagri (Doda) the Shah reached Thakrie area of Kishtwar through Bharth and Sidh-wan. Crossing Kuriya and Bhandarkoot rivers Hazrat Shah reached Kishtwar He spent his first night near Drangwajhi. As the heir to great Prophet and religious preacher, he transformed the whole cultural, social and religious scenario of Kishtwar area. Kishtwar became the spiritual centre of District Doda and the whole area began to come within Islamic fold. In Durbar-e-Faridia, Roza Faridia, i.e. grave of Shah Farid-ud-Din is towards thw west of the inner drawing room while that of Shah Akhyar-ud-Din is in the outer drawing room. Shah Anwar-ud-Din is buried to the east of Roza Faridia. All the three wives are buried in a closet at the feet of Shah Farid-ud-Din. Hazrat Darvesh Mohd and Yaar Mohd were buried in the courtyard. 7th of Haar is celebrated as “URS” of Shah Farid-ud-Din every year in which thousands of pilgrims coming from all over the state and the adjoining states participate. Beside Namaz, religious discourse and other rituals, sacred relics of Shah Sahibare also displayed. These include the Turban and the cap inherited from Gous-ul-Azam, a sword, a staff, two shirts of Shah Farid-ud-Din and Shah Akhyar-ud-Din, the sacred hair of all the three sons of the Shah, earthen sangpa (foot cleaner), a silver fish, the hockey stick of Asrar Sahib, the stamp of Shah Farid-ud-Din, eight long caps, comb, an instrument resembling hand, which was used to scratch his back and a tool used during prayers. The sharp Sword of Shah did not kill anyone. No blood flowed. One distinctive aspect of Shah Sahib’s personality was that in his company deliberations would go on good conduct, piety, God-realization and human brotherhood with no criticism of other faiths. For the seekers of divine knowledge, the Durbaars of Shah Farid-ud-Din and Shah Asra-ud-Din are a source of inspiration, divine bounties and a treasure house of God’s favors.
Durbaar-E-Asraria
On the south eastern corner of Chowgan stands the sacred and famous shrine of Shah Asrar-ud-Din, son of Shah Farid-ud-Din and born to his wifr from Baghdad, Zahida Bibi in 1667 A.D. About Shah Asrar-ud-Din, it is said in Rozat-ul-Aarfin of Peer Zia-ud-Din that he was a born saint and would talk to his mother even when he was in her womb. Soon people who came to his contact were attracted towards him. He performed miracles to the
astonishment of all. He began foretelling the future events, making the walls to walk and bringing the dead back to life. When his father, Hazrat Shah Farid-ud-Din witnessed manifold miracles I his son, he prayed to God that he call his son back to him. Mon 25th of Kartik he ordered Syed Bahud-ud-Din to bring a cup full of sugar candy syrup. Reciting Quranic hymns he blew over the syrup and ordered Sgag Asrar-ud-Din to drink it. Like an obedient son, he soon drank it. Surprisingly he was no more in this world and was thus, called back by God. He was eighteen then.
Hazrat Shah Asrar-ud-Din Wali brought many incurable patients and aggrieved people into Islamic fold by his miracles. For having traversed the ideal goal, he saved a Kishtwari man from being murdered. The miracle is as follows: “One day he was sitting in his closet when a lady fell on his feet weeping. Asrar Sahib asked her why she was doing so. She replied that her husband had gone out of his home for business and for many days nothing was heared of him. She was much perturbed and he said: “Your husband is all right and has left for Azimabad from Delhi today. He is resting under a tree at present. After travelling for two more stages unidentified thieves would behead him.” On hearing this women began to wail and weep more by which Asrar Sahib came into his majesty. Pointing towards India he told the women, “Go back to your home at once.” The Women ran to her house and saw her husband talking to the family members. When asked he said that during his journey he felt asleep under a tree when an invisible hand lifted him and put him there. He was told of the reality. At that very instant he resolved to serve the Hazrat for the rest of his life and spent all his life in service of the holy Asrar.”
bun astan
In this way Asrar-ud-Din became popular among all the people. His love of mankind, and the religious tolerance established shining examples. He had a magnetic attraction in his personality. He was proficient in discourses and in removal of difficulties.
So his “URS” is celebrated on 25th Kartik every year with great devotion and fanfare. After his death, he was taken to Chowgan for Namaz-e-Jinaza and burial on reaching the upper end of the Chowgan, his dead body became too heavy to lift. So, under the orders of his father, he was laid to rest there. A grand tomb was erected on his grave. Thousands of devotees visit the shrine for seeking blessings of this great saint and especially on the day of “URS” the mammoth
gathering speaks of the devotion of his followers.Hazrat Shah Mohmad Akhyar-ud-Din Sahib According to Syed Nijam-ud-Din, Shah Akhyar Sahib became the first Caliph after the death of Hazrat Shah Mohd. Farid-ud-Din Baghdadi. It is revealed from the history of Kishtwar that Hazrat Akhyar spent most part of his life in the service of religion and completed the mission for which his father had left his native place Baghdad and came to Kishtwar. He started his education at the age of seven and studied under Hafiz Abul Qasim up to twelve years of age. He held the great office at Caliphate. After Caliphate he spent six years in Kashmir and died at the age of 65. His body was brought from Kashmir to Kishtwar and buried in the outer drawing room of khanqahe Farifiya. His annual Urs is celebrated on 7th Phagan.Hazrat Shah Mohmad Anwar-ud-Din Sahib The Urs of Anwar Sahib is celebrated on 3rd of Phagun that 14th or 15th of Feburary. The grave of Shah Anwar-ud-Din is buried towards the east of Roza Faridiya (inner closet). Cloth is spread over both the graves of Farid0ud0Din an Anwar-ud-Din and the pilgrims have to enquire from the attendants or Majawar’s. Shahzada Bibi, Mai Roshan Dil and Mai Malahat are buried in the closet at the foot of Hazrat Shah. Hazrat Darvesh Mohmad and Hazrat Yar Mohmad are buried in the courtyard of Faridiya shrine. The grave of Hazrat Syed Baha-ud-Din is situated towards the south of the grave of Asrar Sahib in the courtyard of Durbar-e-Asrariya.
SHRINE OF SHAH ABDAL AT DUGGA
Dugga is a small village, 3 kms away from Kishtwar on Kishtwar-Synthen-Anantnag Highway, Here is the Shrine of Shah Abdal, one of the close associates of Hazarat Shah Farid-ud-din. He was, formerly the ruler of Sindh but renounced his kingdom after his contact with Shah Sahib. He was one of the four disciples, who accompanied Shah Farid-ud-din from Baghdad to Kishtwar to accomplish the mission of propagating Islam entrusted to them by God. Hazrat Abdal was more educated than any other four associates and was therefore, entrusted with the responsibility of correspondence pertaining to Shah Fari-ud-din Sahib. After his death he was buried at Village Dugga where devotees throng for prayers at his shrine. Thousands of pilgrims visit this shrine at the time of URS falling on 20th Haar (Bikrami) every year. In distrcit Kishtwar, there are many other shrines situated in dachhan area (Swed-Panzdhara), Astangam, Hanzal and Brain (Marwah area), where the relics of Shahs exist. There are two graves of saints situated in the village Pohi (Kishtwar)and Kijai (Paddar), whose details could not be known. There is a shrine of Baba Dawood Gahni in Basmina (Warwan) and that of Sheikh Zain-ud-Din in Sokhni also.
SHRINE OF HAZRAT ZAIN SHAH AT BHANDAROOT AND VILLAGE RAKNA
Hazrat Sheikh Zain-ud-din Rishi, a great spiritual luminary after the patron saint of Kashmir, Hazarat Sheikh Noor-ud-din Noorani also known as “Nand Rishi” is said to have taken birth at village Rakna, 3kms away from Bhandarkoot, a small village 12kms away from Kishtwar on Kishtwar-Synthen Anantnag Highway, in a Rajput family. The family, later on embraced Islam under the influence of Sheik Noor-ud-din Noorani. Telling about the spiritual status of his disciple, Hazrat Sheikh Noor-ud-din has said, “My dear Zain-ud-din is chaste. He did so well that the disciple surpassed his master. O God, bless me with the similar status”. During the early days of his becoming disciple of Hazrat Sheikh Noor-ud-din Noorani, he absorbed himself in deep meditation in a small cave on the bank of Chenab at Bhandarkoot. A shrine has now been erected at this site, where devotees pay their obeisance to this great soul. After prayers they offer cocks, sheep and goat to the shrine and partake of meals along with relatives and friends in the premises of the shrine. Another famous shrine built in memory of Hazrat Zain-ud-din Sahib is at village Rakna of Palmar, about five kms. Ascending distance from Bhandarkoot. Here the pilgrims are shown relics of Saint Zain-ud-din. One of there is a wooden bread which the great saint used to tie on his belly in order to console his hunger after the long periods of fast which would last even for a month. This point to the great degree of abstinence from material world observed by this noble soul. It is said that Zain shah sahib also toured Marwah and Warwan valleys to preach Islam before the arrival of Shah Farid-ud-din Sahib. He converted a big chunk of population to Islamic faith in Chhatroo, Dachhan, Marwah and Warwan. He also went to Tibet and Ladakh to convert people to Islamic faith. Sheikh Zain-ud-din Sahib has a number of followers not only in Doda region, but from Kashmir valley also. His “URS” is celebrated at village Rakna of Palmar. The date coincides with the famous URS of Hazrat Noor-ud-din Noorani at Aishumuqam; Anantnag, During night people burn wooden lamps. The ceremony is called ‘Zahi’ locally. This is held in March/April every year with the arrival of Spring.
ZIYARAT ZAIN SHAH SAHIB BADHARKOOT KISHTWAR
Hazrat Shaban Sheikh Sarkoti Sahib
Darvesh Shaban Sahib, an illiterate person, lived in village Sarkot situated at the western end of Chowgan. With the glance of Hazrat Asrar, he became a Mujzoob (saint). Master Bashir Ahmed Sheikh Sarkoti and Ghulam Rasool Kamgar Kishtwari have written a booklet of 16 pages, in which they have given a brief introduction of Darvesh, mendicant Shaban Sahib. It is revealed that he was one of the great saints of his times. Shaban Sheikh had been brought up with lawful daily bread. He spent his time tending cattle.
Intoducing Shaban Sahib, Ishrat Kashmiri has also written as follows:-
“Hazrat Shaban Joo Majzoob was born in Sarkoot (Kishtwar) in 1212 H. His grandfather, Puran Sheikh, was a Brahmin of Hatta, who had converted to Islam after observing some spiritual miracles of a saint. Shaban sahib would take sheep and goats for grazing like other peasents. One day he fell unconscious at Katwani. It is generally beleived that he was blessed by Hazrat Syed Shah Asrar-ud-Din. He was at a very high pedestal in spiritualism despite being illiterate. He would speak so intelligently like a great scholar that great practicing would be astonished. He died at the age of 110 on Sunday te 9th of Jamadi ul Awal 1323.”
Annual Urs Sharief of Hazarat Shah Asrar-Ud-Din Sahib was celebrated with religious fervour in Kishtwar district of Chenab valley.
One of the most revered saints of Kishtwar, Shah Asrar represents the common cultural heritage and mutual love between various communities of this area.
Every year thousands of devotees from all walks of life and different religions and regions throng the famous shrine of Shah Asrar-Ud Din Sahib in Kishtwar to pay their reverence to the pious saint and seek his blessings. Locally the Urs is known as 25 Katak as it falls on 25th of Kartik month of Vikrami Samvat.
The present paper is the result of a study of the poetry of Shaikhul Aalam(RH), one of the most venerated and well acclaimed Sufi saints of Kashmir, which finally led to compilation of an inventory of plant species mentioned therein, with the broad objective to recuperate traditional botanical wisdom for sustainable development. The list of plant species is presented along with their brief description and pictorial support for understanding of common people. The conspectus of plant species is of significance, not only to provide useful insights into important floristic elements of that particular era, but also to rejuvenate the sense of species sacredness for their conservation. Such studies, if extrapolated for other regions in a multicultural state like India, can potentially yield an invaluable traditional ecological knowledge base for conservation of sacred species.
The present article is precisely an attempt to bring to limelight the botanical insights of Shaikh-ul Aalam(RH), with the broad objective to begin the process of recovery of our traditional wisdom for resumption of our organic relationship with nature on sustainable basis. It is pertinent to mention that Shaikh-ul Aalam(RH) has symbolically used these plants to convey some higher message of morality and eco-consciousness. In view of the great reverence and high esteem of Shaikh-ul Aalam(RH)in the hearts and minds of Kashmiri people, using the powerful and appealing tool of his poetry for plant conservation would be of great significance.The conspectus of plant species rediscovered from the inspiring poetry of Shaikh-ul Aalam(RH), is of immense significance. The study was envisaged to provide some insights into the important elements of flora of that particular era and rejuvenate the respect and care for these species in the hearts and minds of all those common people in Kashmir who place Shaikh-ul Aalam(RH)in high esteem. Brief description of plants mentioned in the poetry of Shaikh-ul Aalam(RH) In this section a brief description of some plant species mentioned in the poetry of Shaikh-ul Aalam(RH)is given in common man’s language, avoiding technical scientific descriptions, in view of the scope and target readership of the present journal. Most of the
plant species are supplemented with appropriate pictures with the hope that the people may recognize them in the backdrop Shaikh-ul Aalam(RH), thereby contributing to their conservation.
Salix (Vir) The genus Salix, commonly called as willow in Kashmir includes a number of species, most of which are deciduous trees in habit, preferably growing. The species commonly found in Kashmir include Salix acmophylla, S. alba, S. babylonica, S. denticulate, S. flabellaris, S. insgnis, S. oxycarpa, S. wallichiana and so on, the discussion of each of which is beyond the scope of the present article. In Kashmir there has been a traditional way of cutting the side sub-branches and twisting them in the form of small aggregates (locally called as batchi), the foliage of which is used as a preferred fodder for sheep and goats. The rest of the dried material is used as fuel for cooking purposes in the traditional choolas (dan).
Taxus wallichiana (Posthil) Taxus wallichiana L., native to Kashmir Himalaya, is a highly valuable species distributed mainly along Himalayas usually at higher altitudes (above 1850m a.m.s.l). In Kashmir the bark of the yew (or posthil) was long ago used as a regular tea and was even largely exported to Ladakh. According to Lawrence bark of the Taxus was ground into flour and used in the famine. Populus nigra (Phrast) Populus nigra, commonly known as black poplar, or phras in Kashmiri, is a an exotic tree species in Kashmir Himalaya. These trees are used in agro-forestry to cover crop lands and agricultural fields and also comprise a decorative and shade giving periphery of most of our highways. Its wood is used for a number of purposes such as timber, fuel and making the cases for apple, the main horticultural crop of Kashmir, for its transportation to long distances across the country and even outside.
Rhus wallichii (Arkhol) Rhus wallichii (Arkhol) is a shade loving tree, commonly known as Wild Varnish Tree, and can be found at many places, especially the protected area of Dachigam National Park. Although wood of this species is quite resilient to frost, it is a highly irritable species the sap of which, especially when green, causes painful blisters upon touching. Carpenters and woodcutters are very much reluctant working with this species. Zizyphus jujuba (Brei) Zizyphus jujuba, commonly called jujube, is used primarily as a fruiting shade tree, the fruit of which is commonly referred to as Ber. The species can be seen more commonly growing in relatively warmer parts of the valley such as Uri, Tangdar and adjacent areas. The fruit of the species is of great value in traditional medicine, not only in Kashmir but elsewhere too. The wood of the species is used for making various agricultural implements in Kashmir. Corylus jacquemontii Decne. (Virin) Corylus jacquemontii, commonly called hazel or Turkish Hazelnut, is found in Kashmir right from Gurez valley to Aru, Pahelgam, up to Doda and Kishtawar. The nuts, commonly called hazel nuts, are edible. Aesculus indica Colebr (Hanudun) The plant species, commonly called as Horse-chestnut (as its fruits are given to horses suffering from colic), and in Kashmiri called as hane or hanudun. In view of its attractive leaves, beautiful canopy, multicoloured blossoms and tall stature, the tree is also used for ornamental purposes as an avenue tree, though it occurs quite commonly in the Kashmir Himalayan forests. An extract of leaves has been found to be useful in whooping-cough. Primula rosea Royle (Gul-e-Nar) Primula rosea is a typical terrestrial Himalayan perennial plant species with highly attractive foliage and bright pink flowers, found mainly in alpine habitats, where it preferably occurs in wet locations near the melting snow. In Kashmir Himalayan region this species can be seen in places such as Simthun (Duksum), Sonamarg, Apharwat
(Gulmarg) and Khadung area after snow starts melting. The species is used by tribals as an ingredient of certain medicinal preparations. Cotoneaster bacillaris Cotoneaster bacillaris is a perennial rosaceous deciduous shrub with red bark and uneven texture, distributed across East Asia and western Himalaya. The shrub is occasionally used in bee attraction, especially in the off season by beekeepers, and is also planted in city courtyard garden, cottage informal garden, flowering shrub, low maintenance and woodland margin. Malva rotundifolia Desf. (Sutsal) Malva rotundifolia is a perennial plant of Malvaceae with a few varieties found to grow in Kashmir. It is commonly called as dwarf mallow or round dock which grows wildly in barren areas or waste lands and is also cultivated in kitchen gardens and vegetable fields. It is a commonly used vegetable in Kashmir, both in fresh and dried forms. The species is used as an expectorant and is also useful in the treatment of kidney stones and other gastro-intestinal troubles. Traditionally the plant as forage has been found to be useful for curing cattle with dysentery and blood stains in excreta. Dipsacus inermis (Wupal-haak) Dipsacus inermis, commonly known as Himalayan Taesel, is very popular in Kashmir valley by the name of Wupal-haak. The plant flowers in Kashmir usually between June- August. The species has been a favourite vegetable used by Saints and Reshis of Kashmir and its luxurious growth in some regions of the valley is attributed to the special prayers and blessings of these Reshis. Brassica oleracea (Karam) There are many varieties of Brassica oleracea grown in Kashmir, amongst which Brassica oleracea var. viridis is called Haak or Karam saag a very common edible. Amongst various green leafy vegetables Kashmiris have an exceptional taste and passion for it, hence it is grown very commonly in kitchen gardens and comprises an important part of almost every meal. Not only the leaves, but also the roots (monji) of the plant are used.
Cucurbita pepo Pumpkin (AL) Pumpkins represent fruit of Cucurbita and vary in shape from roughly spherical to oblong. Almost all the parts, except roots, of the pumpkin are edible, including the fleshy shell, the seeds, the leaves, and even the stems (ali-kanij). Cucurbita pepo is a highly prized vegetable plant species, different varieties of which comprise an important part of routine household preparations, both in fresh and dry forms in Kashmir. Although most Kashmiris preferably use either fresh or air- dried pumpkins, nowadays stored and canned pumpkin are also available here. Amaranthus caudatus (Lissi) Amaranthus caudatus, commonly called as Lissi in Kashmiri and Bustanfraz in Persian, is an annual angiosperm herbaceous species growing up to 1m in length. In Kashmir Lissi is a locally used vegetable both the seeds and leaves of which are edible, though preferably leaves and soft stems or branches are used more frequently. The species, in view of the typical red colour of the inflorescences due to high betacyanin content, not only tastes good but also looks attractive and turns the rice or bread with which it is used red. Vitis vinifera (Dutch) Vitis vinifera is cultivated in orchards and something in lawns as a prized plant. Apart from being a highly prized fruit, its fresh leaves are used traditionally for various medicinal purposes, especially in treatment of skin rashes, sores and other type of blisters after tying tightly with muslin cloth. Not only its leaves, flowers and fruits are edible but the oil extracted from its seeds is also an important ingredient of eatables.
Taxus wallichiana (Posthil) Taxus wallichiana L., native to Kashmir Himalaya, is a highly valuable species distributed mainly along Himalayas usually at higher altitudes (above 1850m a.m.s.l). In Kashmir the bark of the yew (or posthil) was long ago used as a regular tea and was even largely exported to Ladakh. According to Lawrence bark of the Taxus was ground into flour and used in the famine.
Oryza sativa (Bati) Oryza sativa is a proven native of China and comprises a staple food of most of the regions across the world, especially in South East Asia, including the valley of Kashmir. In Kashmir people are exceptionally voracious rice eaters, and metaphorically quite often feel hungry despite having eaten all other stuff but rice. Mixed farming was the basis of Indus valley economy. Rice was cultivated in the Indus Valley Civilization. Potamogeton nodosus (Kuck) Potamogeton nodosus is an aquatic plant species, known by the common name longleaf pondweed. It is native to Eurasia and the Americas where it is widespread and can be found in water bodies such as ponds, lakes, ditches, and streams. Ocimum basillicum (Babir or babri-buol) Ocimum basilicum, commonly known as sweet basil and Babir in Kashmiri, is a culinary herb, with a number of cultivars, grown both for culinary and ornamental purposes. In Kashmir, the seeds of the plant (commonly called as babri-buol), after proper soaking, are almost routinely used in drinking water with a mixture of sugar and milk, especially in the month of fasting (Ramadhan). The resultant drink is used for breaking the fast and is also served during most of the Islamic festivals to devotes. The fresh leaves of the plant are used for flavoring the vegetables. Pyrus communis (Tang) Pyrus communis, or pear, is a common rosaceous fruit tree of genus Pyrus, usually found in temperate regions, which is considerably similar to the apple, not only in general architecture and floral characteristics but also in cultivation and propagation. There are a tremendous number of varieties of Pyrus communis grown in Kashmir and the Pear industry has almost equal scope of growth in the settings of our local environment.
Pinus wallichiana (Yarikul) Pinus wallichiana (yair) is a highly prized species of very common occurrence in Kashmir Himalayan forests. Besides the ecological importance of this species, its economic importance stems from the high quality timber and resin it yields. The resin, commonly called as kairkilum, is applied traditionally by local people for healing of wounds, especially the cracked heals. The woods of side branches of Pinus are used by tribal Gujjars for lighting purposes, traditionally called a lashi. Lilium polyphyllum (Kandmool or Kandmond) Lilium polyphyllum is a stout erect herb that grows in shady habitats of mountain slopes. It is not so commonly a species in the Jammu & Kashmir and has been even considered as critically endangered. The bulbs of this plant species due to medicinal value are traded as a substitute for another important medicinal plant, Fritillaria roylei. Due to the loss of habitat, encroachment and changing climate, besides being prone to overgrazing, this species is now getting more restricted to places such as Simthan and Patnitop etc. Juglans regia (Doon, Walnut) Juglans regia is a large deciduous tree member of the family Juglandaceae, attaining heights of 25–35m, and a trunk up to 2 m diameter, commonly with a short trunk and broad crown, though taller and narrower in dense forest competition. It is a light-demanding species, requiring full sun to grow well. The bark is smooth, olivebrown when young and silvery-grey on older branches, and features scattered broad fissures with a rougher texture. The whole fruit, including the husk, falls in autumn; the seed is large, with a relatively thin shell, and edible, with a rich flavor. Ulmus wallichiana (Bren)
Ulmus wallichiana, commonly known as elm occurs over a wide elevational range. It is a sacred tree, preferably grown in and around shrines and graveyards. While Hindus regard elms as sacred of Ganpathi, Muslims also express sacredness of this tree through their respect for shrines in which they grow. People in hilly regions, especially from Lolab valley, use this species for a number of purposes, especially as fodder for buffaloes when supplied as young shoots. Nasturtium officinale (Nagirpun or Kulhaak) Nasturtium officinale, commonly called as watercress, is a frequently occurring perennial aquatic plant species with rapid growth potential. It belongs to family Brassicaceae and is commonly found in aquatic and marshy habitats of the valley. It flowers usually in mid spring and is of traditional medicinal importance as its leaf extract is given to patients suffering from stomach ulcers and intestinal infections. Taraxicum officinale (Haend) It belongs to family Asteraceae and is of quite common occurrence in Kashmir. It grows wildly in many habitat types, especially in the demarcations of agricultural field plots. It is used as a vegetable and also in the preparation of Khameer. The species in the dried form is used for bath of purification given to after they have delivered. Its leaves, after boiling, are mixed with small quantity of salt and turmeric (haldi) and are applied as paste for treatment of bone fractures. Lonicera japonica (Heyi-ther) Lonicera japonica, commonly called as Japanese Honeysuckle, is a twining vine with opposite, simple oval and beautiful fragrant flowers. The fruit is a globose dark blue berry 5–8 millimetres (0.20–0.31 in) diameter containing numerous seeds. The Kashmiri name of the species has been echoed in many famous Kashmiri songs. Rheum emodi (Pumbi-haak) Rheum emodi, commonly known as the Himalayan Rhubarb, is a perennial species, which has been traditionally used as a highly
effective laxative drug, as a purgative and also as a general tonic. Powdered roots are sprinkled over ulcer for healing and also used for cleaning teeth. Leaf stalks are eaten, either raw or boiled, sprinkled with salt and pepper. Leaves and flowers are also edible. This species is on the verge of rarity owing to its excessive demand. Rumex (Abuj) Rumex belongs to the buckwheat family Polygonaceae and has many perennial herbaceous species in Kashmir Himalaya such as Rumex acetosa, R. dentatus, R. hastatus, R nepalensis and others. Amongst these Rumex nepalensis (Nepal Dock) is typically called as Abuj in Kashmiri, which grows quite commonly across various habitats in Kashmir. It is used as a vegetable and its roots are considered to be useful against veneral diseases. In addition to the leaves of some species of Rumex are said to have purgative qualities and are used as a traditional remedy for sting of common nettle, called soi in Kashmiri, (Urtica dioica). Fagopyrum (Trumbi) Fagopyrum, commonly known as Buck wheat and in Kashmiri as Trumbi, belongs to the family Polygoncaeaeis with a number of species, such as Fagopyrum esculentum, F. tataricum, F kashmirianum, F. sagitatum commonly growing in Kashmir. Various species of this genus are of common occurrence in forest habitats such as Badwan, Barnai, Limber, Pahelgam, Badao, Kud, Bhaderwah. The flour of F. esculentumis, eaten especially during the days of fasting, and F. sagitatum, found wildly in various habitats, is also cultivated as a cereal crop. Marrubium (Trapur) Genus Marrubium has about 40 species, amongst which Marrubium vulgare, commonly known as White Horehound, is a perennial species distributed almost throughout Kashmir and grows wildly in open habitats. The species has been used traditionally as a medicinal herb, the dried foliage and flowering top of which are used
against common cold, cough and even rheumatism. Notwithstanding their relatively bitter and pungent flavor, the fresh or dried leaves of Marrubium are edible and are used as flavoring agent, besides being used for preparations of medicinal tea and herbal cough syrups. Plantago (Guli) Although there are about 200 known species of Plantago with cosmopolitan distribution, there are two very commonly occurring rosette forming species of this genus, namely P. lanceolata and P. major, growing in Kashmir. Paradoxically, Plantago is considered as a weed, on the one hand and on the other hand, it is used as a vegetable besides being used in various medicinal preparations in the form of Khameer. Leaves of P. lanceolata are applied to wounds and sores. The famous ayruvedic laxative drug, Isbagol, commonly sold in the Indian markets is obtained by grinding the husk of Plantago ovata and is highly effective against irregular bowel syndrome and constipation. Malus domestica (tsont) Genus Malus, commonly called as the apple genus, belongs to family Rosaceae with about 50 http://en.wikipedia.org/wiki/Deciduousspecies, and a large number of cultivars. Amongst various species M. domestica comprises the most important component of apple orchards in Kashmir valley. The apple industry comprises backbone of the horticulture economy of Kashmir and the fruit of the most prized cultivars, such as umbri, golden delicious, etc. has a huge national market. Cannabis (Bangi) Cannabis, notoriously called as bangi in Kashmiri, is an important plant species due to a number of wonderful properties. Cannabis sativa is an annual herbaceous plant species that has been historically under cultivation, both for good and bad reasons. Being a narcotic drug, taken usually as the dried and powdered flower buds, its cultivation became illegal in Kashmir, not only for sale but also for personal use.
Crocus sativus (Kong) Crocus sativus, commonly known as Safron (zafran or kong in Kashmiri), is a highly prized perennial species growing from corms in specific pockets of Karewa lands, especially in the Pampore region, in Kashmir. The pistil of the species is a highly useful condiment and very specially used as a flavouring agent in famous Kashmiri kehwa. Echinocloa (Hami) Echinocloa colonum, commonly known as jungle rice or popularly as hama in Kashmiri, is a troublesome weed of rice fields belonging to grass family Poaceaea. Usually Echinocloa produces seeds almost with or before rice does so and also its stalk resembles rice stalk, thereby finding their way into the stock of rice grains upon harvesting and becomes too problematic to be separated later on. Typha (Paech) Typha angustifolia (commonly known as Narrowleaf Cattail or paech in Kashmiri) is an obligate wetland perennial herbaceous plant species. The plant provides ideal habitats and breeding grounds for the resident and migratory birds in the wetlands of Kashmir. While the cotton- like stuff obtained from its mature inflorescences has been traditionally used as an important ingredient of cementing soils for fine polishing of walls of the buildings (boor), other parts of the plant such as roots, stems and leaf bases are edible. Gossypium (Cotton) Cotton plant belongs to genus Gossypium and is characterized by shrubby habit, which though not grown in Kashmir, has been mentioned in the poetry of Shaikh-ul Aalam(RH). Cotton is a globally used soft, celulosic staple fiber from prehistoric times with huge domestic, national and international market and is highly demanded in Kashmir as well. In Kashmir there has been a strong tradition of spinning the cotton fibre into yarn, especially by women, using conventional charkha (yinder), which once comprised the backbone of handloom textiles. However, with the dramatic advances in
mechanical interventions in textile industry, the traditional way of spinning it reduced considerabily. Platinus orientalis (Boin) Platanus orientalis, famously known as chinar, is a large, deciduous tree, very well known for its longevity, spreading crown and majestic beauty. It is regarded as a Heritage tree and the famous Chinar Bagh (Naseembagh) at Hazratbal has recently been taken up as a Chinar Heritage Park by the University of Kashmir. Besides, a famous worth-visiting spot in Srinagar is an island (char chinari) on Dal Lake where four chinar trees stand. In addition to its ornamental value and being a shade giving tree, its beautiful multicoloured foliage in autumn is indeed eye-catching. The tree is linked to the history of Kashmir as more than 600 year-old chinar trees have been found at Chatargam, Chadoora and Badgam district, and has continued to decorate the major historic gardens and landscapes. Prunus (Tcher) Though genus Prunus includes plums, cherries, peaches, apricots and almonds, Prunus persica is the famous apricot species commonly used in Kashmir, both as a fruit and for ornamental purposes and is mentioned in the poetry of Shaikh-ul Aalam(RH)more than once. The apricots are widely cultivated in Ladakh region as it demand in the market is high in rest of the State of J&K. Apart from the plants described in the present article, the other plant species mentioned in the poetry of Shaikh-ul Aalam(RH) include Papaver somniferum (Khushkhash), Wushki, Muth, Linn Zand, Wheat (Kinakh), Indigofera (kaech), Rong, Baegli and Pingi. The detailed description of the species would be dealt in subsequent publications.
Conclusion In order to achieve the objective of plant conservation for sustainable development in the mountainous valley of Kashmir, indigenous people’s participation is of fundamental importance. A collaborative campaign needs to be launched by conservation biologists involving Departments of Forestry and Social Forestry, to label the plants of critical importance as mentioned in the poetry of Shaikh-ul Aalam(RH)and highlight their cultural, ecological and medicinal importance. In the current wave of cultural invasion and erosion of value systems, such a campaign is likely to play a key role in the restoration of the image of Shaikh-ul Aalam(RH)as an icon of traditional ecological wisdom in this region. If the discourse of plant conservation in relation to environmental management is carefully adopted using the teaching of Shaikh-ul Aalam(RH), it can potentially attain mass popularity due to his mass faith and fan following in Kashmir. Besides, bringing to limelight the botanical insights of Shaikh-ul Aalam(RH) would give a new dimension of contemporary concern to his teachings while adding more dynamism to traditional ecological wisdom we have inherited from this saint. Establishing a botanical garden of the plants mentioned in the poetry of Shaikh-ul Aalam(RH) would be a step in the right direction. The local people and stakeholders need to be involved actively in motivation of others by respecting their traditional knowledge and ecological ethics. Researchers of plant sciences in Kashmir can also contribute in this direction by selecting some plant species out of the present conspectus for different research projects, thereby exhibiting their reverence for Shaikh-ul Aalam(RH). References Bedevian, A. K. (1936) Illustrated Polyglottic Dictionary of Plant names. Cairo, Argus D Papazian Presses.
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‘ALAMDAR A Journal of Kashmiri Society & Culture Vol.V 2011-2012 No: 5 ISSN 2249-5096
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