Archive for the ‘AWLIYAE KASHMIR’ Category

17426362_1441144615918155_2788426597408188794_n

Nations are not born but are built by the men of the soil. Knowledge is the fuel that illuminates the Alps and dales of
the soil in which a nation breathes and respires. Prosperity of a nation is determined by the mental scale of people
comprising a nation. Fertile be the mental faculty of a nation, fragrant be its territorial boundaries and dimensions.
Once we talk of our nation that is Kashmir, we see a rich tradition and a magnanimous culture. This magnanimity is
because of the inhabitants who lived on this sphere of the globe. They decorated the human intelligentsia from time
immemorial and thus designed a nation like Kashmir-A place well known on this part of the planet. It’s because of
this intelligentsia that people like Reshi’s and Munnis have born on this patch of land and have remained pre
dominant in building a place well known as “Pir Wari”. Among such personalities The sagacious son of the soil
appeared in the form of Sheikh Noor-u-Din (RA) in 14th century AD. He is the sagacious saint of Kashmir who builds
his nation with the secretions of wit and wisdom. It’s in his era that the people of Kashmir refreshed their religious
thoughts and beliefs and achieved familiarity with the way of Islam-A doctrine based on monotheism. The
sagacious saint cultivated in them the cultivars of peace, fraternity, felicity and sensitivity. The missionary behaviour
got developed and humane aptitude gained its momentum. The sensational sentiments of this temporal world were
replaced by deep thinking about the creation and creator.
The mental faculty attained the broader concepts and visions of passing a self less life pure and hygienic were
developed. The concept of here after world came into being. Social and civic dimensions expanded and a pulsative
human heart with feelings started its beats. Carnal aptitude of life got replaced by human aid and welfare. Sheikh
Noor-u-Din (RA) traversed the tedious mountains, tiresome meadows and pastures, cumbersome coniferous
habitations to teach and preach His nation the purpose of life on this globe. He with the sweat of His brow irrigated
such saplings in his native land that evaporated perfumes and a fragrant nation came into being. Kashmir and
Kashmiryat a well known peculiarity found its place. The natural beauties and bounties of land in association with
moral and morale behaviour of its inhabitants compelled the foreigners to grant a valorous award of “Paradise on
earth” to Kashmir. Owing to his stylish system, the whole nation remembers Him as “Alamdar”- The flag bearer of
Kashmir. He gave His nation a theory based on truth, morality, self less-self, equity, equality and generosity and
whenever we will analyse His theory on timely scales and touch stone s it always proves like tested gold.
We the Kashmiri’s shall acquaint ourselves with His theory and theology to polish our mental faculty so that we may
be able to walk with raised heads in this modern world. We shall make our children familiar with the teachings and
preaching’s of this beloved leader and shall fell the scientific fragrance from his verses to make the world in know of
his scientific aptitude. It’s the need of the hour that we shall be familiar with our ancestors to décor ourselves in a
way that the whole world be attracted like moths to visit this land owing to its beauty and morality of its inhabitants.
Let’s tread the ways and allies of this sagacious son of the soil to achieve the desired goal of life. Let me represent
the verses of this sagacious son of the soil who’s verses has a scientific fragrance viz;
“Zazur tsam hungaray Vayus ne Khand nabad te shakari”……… Means!
Hair grey art apparent on my temples, let not use any candy bar to grow stout.
The verse depicts the diabetic message which develops around the age of 40.
“Mo maz pothis mazus te budnus,
Diluk gul gatshyo kayus pul”….. Means!
Let not be inclined to gluttonous dishes and bowls. Let not develop thy cardiac vessels as stony mass.
Thus a message related to cardiology is eminent from this verse.
“Zazer thuf tsinim shairay,
Tunzar mouruem kya mun pai
Nazar douraim van kith phairay
Yavun soor te badai bayi”
Means!
Held I’m by temporal discolorations and deformations.
Leanings vociferous have declined to yielding wax;
Myopic am I with refractive error not to be corrected. Ah! The vicissitudes of life wilt name thee an old Frater.
Thus the verse seems to be related with ophthalmology branch of medical science. Let me narrate this verse in
which the message of a dietician comes to fore
“Vopul hakus tur goum dazith
Sivli kani khayoo bazith kath”…… Means!
O’ charred art my leafy greens on roasting
Ah! why not I consumed it raw.
Similarly the message related to chemistry, physics, biology, statistics etc are apparent from the pious verses
SHEIKH UL ALAM which needs to be analysed through scientific spectacles on modern scales to communicate our
future generation the grandeur of our beloved ancestors.
Feedback @ adfar.gn@gmail.com

Advertisements

Genealogy of Alamdar-e- Kashmir…
The Paradisal pleasance of Kashmir does not merely mean the beauty and symmetry which this sphere of the globe
possesses but in fact means the grandeur of its inhabitants who have made its surroundings so fragrant that the
perfumes evaporated to vast areas of human habitations and atmospheres. From time immemorial the milky way of
the firmament of Kashmir did possess glittering stars emitting fluorescence to remove the stygian darkness amid
the terrains and lofty areas of the terrene. The brightest star appeared on the firmament in the shape of Sheikh Noor
ud Din who is the lone son of the soil enjoying the status of a flag bearer (Alamdar), besides the great sheikh of the
world.
Sheikh is said to have been born on Friday the 25th Rabiul Awal, 774 Hijri corresponding to 24th of September 1373
A.D. The genealogy displayed by Naseeb ud Din Ghazi (disciple of Sheikh) is as under:
Raja Ogra Sanz……… Drupta Sanz……… Zanga sanz…………. Hunar Sanz…….. Wogra Sanz……….. Salar Sanz………. Nund
Sanz.
Mohi ud din Miskeen the well known author of “Tarikhi Kabir” states that the ancestors of this great man belonged
to Kishtwar area of Jammu & Kashmir and were the rulers enjoying the valorous state of Sanz -¬ The brave. Owing
to political instability in the region they migrated to this part of the region. The then rulers of Kashmir did not only
grant them the refuge but also granted them the fief dom of Rupvan, a village in North-East region of Chrar-i-Shareif,
03kms away from the township. Miskeen Jots down that Zanga Sanz the great grandfather of Sheikh was an
advisor to Khumni- a great grocer and ruler of village Tilsara located in the Eastern side of Chrar-i-Sharief 02kms
away from the town. Khumni was murdered in the upheaval of Dalchu and Hunnar Sanz the son of Zanga Sanz
remained hidden in dark dense forests of Chrar-i-Sharief which was then known as “Tsrar Van”. After confinement
among conifers did he appear in village “Gud Sathu” situated at Chadoora Budgam road and got settled there. Salar
sanz the beloved father of Sheikh was influenced by Yasmin Rishi and accepted Islam & was named as Salar ud Din.
Though historians are mum and mute about Salar sanz but the verse revealed by Sheikh implies his prosperity and
affluence as he says,
“Kaimoh kis Salar-dins….. Yes dowlatch manz boud aayie”
Means Salar-ud-din the inhabitant of kaimoh deserves felicitations as he yielded among riches to adopt the doctrine
of Islam .This proves that sheikh was nourished and cherished in a well-to-do family with all luxuries and dainties,
rejecting the concocted stories designed and devised for him. Sheikh’s mother a pious and noble lady did hail from
“khee” a village of in kulgam District. Historians have highlighted only the spiritual conduct of Sheikh and have
ignored his other dimensions of life which include his scholarly behaviour, linguistic approach, researcher’s aptitude,
philosophical temperament and missionary zeal. The tide of time has masticated his scientific innovations which
are eminent from his Kalam.
The details can have from my paper on scientific aptitude of this great man which I delivered in university of
Kashmir on 03 day international seminar on Shah-i- Hamdan’s contribution to learning & society. The paper is
published in local daily of Kashmir Frontier of 15 March 2012.
Falsified stories have been attributed to this man by our historians and writers either due to political hedges or
timely tides which is a separate debatable discussion. Sheikh proved sharp witted from the early childhood and did
posses a capacious brain to feel and catch temperamental beats and throbs of the time. He was a great philosopher
and a true time server of his time. He happened to be a great scholar and had a full command on knowledge. His
linguistic aptitude shows his majesty and stateliness. His multidimensional personality is the outcome of his multi
phased poetry which proves to be the sole alchemy for refinement of a multi shaped creature like man. His poetry
seems to be a perfect medicament, a complete therapy and a well known remedy for ailing and failing human souls
& spirits at different times and occasions.
Once the verses revealed makes a man to feathers for aerial trips but thereby abides him to drupe down to dust to
abide and adore one omniscient and omnipotent lord. His appeal for killing one’s appetite from worldly charms &
beauties do teach and preach the man the modes and styles of this world and world after. He analyses the different
aspects of life with scientific and innovative modes and moments. His message does not pertain to a sect of society but the humanity as a whole. His plain and chaste phrases undoubtedly sensitize the human intelligentsia
and makes a man to shun his lustful behaviour and to get accelerated for human aid and help. His verses act as
stimulants for secretions of wit and wisdom for thought full innovations of this living world and he proved to be the
best annotator of Quran.
Sheikh was a great missionary and he started missionary schools for both the genders of the society across the
length and breadth of his native land. Trained missionaries were plotted to disseminate the theology of Islam to the
grass root level. For its percolation he used the soft, sweet and candid sap of his mother tongue which created a
vigorous pressure to accelerate the human wit and will. Hardly a place is found in the entire terrain where the sole of
Shiekh would not have enjoyed the bill and coo of the soil/dust.
A like a jeweller, Sheikh with the art & craft of wit & winsome designed a long chain of his followers who in close
association with the society taught the people the essence of great religion. Such grooming did create a bonton
atmosphere around the Alps and dales of Kashmir. Among these followers; comrades like Latif ud Din, Zain ud din,
Bam ud din & Nassar ud din, Dhut Ded, Shanga bi & Sala Bi are of great importance. Sheikh is said to have remained
stationed for a long time at Draigam in Budgam, Chimmar in Devsor, Hoonchipora in Beerwah and Rup Van in Chrar-
i-Sharief Budgam. Besides he had brief visits to almost all the parts of Kashmir. Sheikh during his life selected Chrar-
i-Sharief as a permanent abode where he was laid for eternal peace in 842 A.H corresponding to 1438AD.

Article shared by
Sir 12139621_1198617893497877_405509982_nG N Adfar
Rozabal, Char-i-Sharief
Cell: 9419003402

25591565_2001688770087024_5724988426300741392_nPrakash Ram Bhatt is one of the reputed Kashmiri Sufi poets of the 9th century .Prakash Ram well
known poet of Kashmir worthy of appreciation for his impression, spectacular and simple writings.
Prakash Ram was a devotee of Shri Rama, Prakash Ram was born in 1819 Kawarigam, a small village
Qauzi gund and he left for his eternal journey at his native place 1877.Prakash Ram was born in the house
of Mezrah Pandith,Mezrah Pandit the father Of Prakash Ram was an illiterate person but sent his son to
the Madrasa (school) for acquire knowledge .Merzah Pandit being uneducated person was very keen
about his child`s education. From the childhood Prakash Ram was honesty and pious. He was a reserved
man and used to speak less and most of the time remained alone. Prakash Ram was one of Greatest
devotees of Lord Shri Ram and due to this fondness. he penned The Ramayana in two Kashmiri language
and name it Rama Avatar charyit and Lav Khush charyit. This Ramayana became first epic Poetry ever
Written in Kashmiri and the most important contribution to the kashmiri literature . The Ramayana got
renowed throughout Kashmir particularly Kashmiri pandits. Prakash Ram has also written Akanandun and
krishanavtaar Lila and as such he got reorganization in every corner of the valley because of
Ramayana.Prakash Ram has used the name Shri Ram`s family in many of his poems like kind Dashratha
(father) Mother koushaliya,Laxmana,Bharath etc. Koushaliya hindeh gobroo,karoo goore goore,Paryo ram
ramie ,Karoo goore goore,meh depyamie rama rajia,Khoush aawie ni woureh maajeh,Aadnek seer
baajia,,Karoo goore goorem,Atchen hund gaash kout gaoom,Seryeh Prakash kout gaoom kehnti tchem
neh aash kout gaoom,,Karoo goore goore. Prakash Ram lived a simple life which is also observed in his
poetry,his verses simple in style with trouble-free words.this quality made him unknown among general
masses of valley. Once Praksh Ram as usual was praying and was singled in devine meditation.All of
sudden Goddess Bhagvati got appeared ahead of him.Prakash Ram stunned to see Goddess Bhagvati
footing infront of him.Goddess Baghvati said,I love u being for so simple and isolated from this world in
the contemplation of God and you should meet me tommarrow at ~Reid Naag~ (a famous spring of the
village where Goddess baghvati used to dwell).Prakash Ram was joyous and could explain this felicity
and anxiously waiting for the day.Next Day Prakash Ram arrived at `Reid Naag` to meet Goddess
Baghvati.Goddess Baghvati again go visible before him with a bowl of honey in her hand. She offered the
honey to Prakash Ram to eat it.Prakash Ram received willingly and ate the honey.After the meeting with
Goddess,Prakash Ram commenced his daily conducts as usual but an emergent transformation was
sensed by him.Till the meet he was a good poet but after Prakash Ram was incredible,he started to write
down Poems with great profundity,meaning and rhythm,Goddess Bhagvati bestowed him enormous
power of thinking and writing. Gaoom Travith Dil tchum Meh Dazaan, Tchum Neh Wazaan Sitaare Nayee,
Siryeh Prakashi Kartam Yon Payaee, Laie Woath Tiem Tachi Tali Krayaee, Pashe Panne Tchet Tchet Tchet
Neeraan, Tchum Neh Wazaan Sitaar Nayee… Prakash Ram being a Hindu Written verses which are being reited by Muslim Sufi in Mehfil-i-Samma functions.Parkash Ram was amystic poet,who enjoyed his life in
divine company. From early age he was extremely attracted to spiritual deeds which he agained through
consecrated efforts in the path of love.Parkash Ram was reasonably influenced by Islamtoo;he has
poetized beautiful lines in the grand and idealistic nobility of Prophet Muhammad..saw…in these lines he
mentions the begining creation of the universe.. Aashiq Tche zindeh Roozan Loluk Quran per perh,
Beshak Kar-i-Irfan Thavaan Bayan ker kerh, Awalie Ishq Tchu Tashooq Panuie Gatchum Meh Mashooq, Ad
kurnie Padeh Nooraan,Muhammad .Saw. Naw Ker Kerh, Prakash Bhat Tchuie Miskeen,Peerus Kaaran
Afreen; Chaw Tam Meh Moie Piyapie Moie Khaan Tchi Tche Ber Berh.(Loves are Breathing coz they
believe love as Quran undoubtedly utter about oneness of God In the begining God fell in love anad craved
to see his beloved Then he created The Noor, Named it Muhammad .SAW. PRakash Bhatt is
poor,extolments his murshid Make me drink of divinity,thy cantina is fully sated) . In the above mentioned
lines clear that Prakash Ram had deep Knowledge,awareness and understanding about The Holy quran
and Holy Ahadith As Prophet Muhammad.Saw. say: .Ana min Noor-il-Lahhin Wal Khalku Kulhum Min
Noori.(The first creation of All Mighty is the creation of my NOOR from his own Noor and latter whatever
is Created is created from my Noor(Noor-e-Mohammad..Saw..)
The essential uniqueness in his composition was the simplicity,Cleaness and purity of thoughts and
language. While going his poetry it seems that Prakash Ram was well influenced by the sufi saints and
poets of Kashmir valley. who have bestowed greatest poetry for future generations. Most of the poets
have used Persian and Sanskrit words in their poetry but Prakash Ram did not utilize the Sanskrit and
persian idiom in order to preserve it for general people.
**** DE NA DARSHUN TI YE NA SOUN .KARSAI POOSHEH WARSHONAIE,
PRAKASH PRETH JAYEH KATEH CHARUN,SUBHUK SIRYEH RAMBEH VONOYEE,
ZALWUN THONAM NAAR LALVUN, KARSAI POOSHEH WARSHOONAI *****
Show me thy visage and visit my home,
I shall shower blossoms upon you,
Prakash is everywhrer here, where shall I search,
Moment of sunrise is heart touching,
He left me and my heart is burning,
I shall showeer blossoms upon you..
Prakash Ram had strong faith in supernatural powers of God that Control human destiny; he has
expressed in his deep feelings in many verses. He believes that God himself is a defender to defenseless
people; the people who are deprived and left alone by their relatives will take pleasure in the eternal
ecstasy; people who believed God the only protector will definitely enter heaven.
Prakash Ram Says to those who lost their parents and have none in this material world should not feel
alone because. God is the parent of all those who have none to look after them; people who are homeless
should not worry about the painful experience because any shelter which gives happiness and comfort is
an absolute home. His poetry expresses the reality of author who was well experienced about this life and
hereafter…
** HI VESS MUSHTAQ KAS GAOOM,
THAS GAOOM PETMAI PRIYARE,
POHAL TRAVITH RAMBUS GAOOM,
KEH TER KE ROED YEMPARE,
DIE RUS KAHMA TCHMAMBUS GAOOM,
THAS GAOOM PETMAI PRIYARE,
PRAKASHAS YEL HESS PIYOOM,
MAS GAW SUH SOOZ CHI TARE,
MASTAAN MASS CHEITH MAS GAOOM,
THAS GAOOM PETMAI PIYARE ***
..Oh ! My friend whom my beloved loves,
Who he left me at the dawn,
Shepherd left flock of sheep,
Some got across some did not,
None at watch may some skipped,
Who he lefty me at the dawn,
When Prakash got conscious,
He was in rapture while listening to sweet music,
My beloved drank and was fairly squiffed,
Who left me at dawn….

Prakash Ram used to spend most of time in continuous and profound contemplation of God.he was a
true lover of Shri Ram but still has written many poems about Islamic Tassawuf.Islamic Scholars. Saints
and poets used to read and listen to his wonderful
Verses. He has poetized Islamic Tassawuf as brilliantly and gracefully as great Muslim Sufi poets have
did. Going through Prakash Ram`s Writing it seems he had a Muslim Mursheed but history does not verify
anything about it..
** MASHOOK WUCH MAKH PANAI,
AZ TAN KYA WURYANAIE,
TASHOOQ GAOOM BIRYANAIE,
AZ TAN KYA WURYANAIE,
PRAKASH WUL JAMEH WAJOOD,
WAJOOD ANDRIE TCHU MAJOOD,
MAJOOD TCHU AZ RAH-E-NABOOD
AZ TAN KYA WURYANAIE.**
..Oh my beloved I saw thou,
Face to face without veil,
Thy love chopped me into pieces,
Face to face without veil,
Prakash clothed his soul with mortal body,
But is breathing within it,
The existence inside body came from deity,
Face to face without veil..
Praksh Ram has written many Leela`s and Bajans in the admiration of various Gods and
Goddess.Prakash ram Died young in his 50`s . he was very famous and had many disciples from both
Muslim and Hindu religion.
After his death quarrel started between Muslim and Hindu disciples whether Prakash Ram`s body be
buried or burned. Hindu disciples said he was a Hindu so should be burned .and Muslim disciples said he
should be buried. Then they decided to bathe the body first after that the later decision would take place.
Disciples were washing the dead body all of a sudden everyone was astonished when they saw the body
of Mursheed Prakash Ram flying in air and went away of eye sight. At the end body was not found.
People of Village Bonigam,Near by village of Quazigund says That Prakash Ram`s body took flight over
the chinar tree and touched a branch of it and went away. It is said that the branch which came in contact
with the dead body of Prakash Ram remain evergreen even in the winters when every leaf turns red but
the leaves of that branch remain flourishing in all season.

@imran yousuf

 

Urs of Sheikh Dawood (RA), an annual event of significance falls in the month of Rajab in Hijri lunar calendar. It is highly placed in the chain of events that mark the reverence in which Kashmiris hold their Sufi saints. Known as Resh-we’r (abode of Rishis) Kashmir from north to south is dotted with mausoleums of imminent Sufi saints. Their Urs—annual commemoration dots the calendar and is remembered by high and low, literate and illiterate, even house wives otherwise busy in daily chores keep track.

 

At the very top is Urs-e-Nabi (pbuh) in Rabi-ul-Awal followed by Urs Dastageer Saab, Urs Makhdoom Saab, Urs Naqshbandi Saab, and the Urs of the patron of Kashmir Sufi saints—Sheikh Noor-un-Din Noorani (RA). There are others in various corridors—Baba Shukur-ud-Din Saab atop a hillock overlooking Wular Lake, Baba Reshi Saab uphill on the road to Gulmarg, Hussain Mantaki Saab on national highway, Zain Shah Saab on the way to picturesque Phalgam. The name—Resh we’r is thus well earned.

In Resh-we’r, Rishis had spiritual guides (Murshid) following the tradition; Sheikh Dawood (RA) was guided by Hazrat Ad’Rishi (RA) as recorded in Tarikh-e-Kabir.  However initially he sought a teacher—Kh. Yusuf Katju, who ultimately led him to his spiritual guide. Murshid of Ad’Rishi (RA) was Hazrat Baba Hardh’e Reshi (Resh-e-mool of Islamabad) whose Murshid was Hazrat Hamza Makhdoom (RA). Makhdoom Saab carries the distinction of being guided by Hazrat Jamal-ud-Din Bukhari (RA). In the Sufi realm, the belief holds that Hazrat Jamal-ud-Din Bukhari (RA) was appointed to train Sultan-al-Arifeen by the Holy Prophet (pbuh). Sheikh Dawood (RA) thus followed a significant Sufi trail.

In an outer locality of capital city, Srinagar, is the mausoleum of Sheikh Dawood (RA). The locality is named after the saint—Batmaloo, a combine of inner settlements (Mohallas’ in vernacular). Before the advent of the saint the locality was called Wud’yar’wun, a part of Ramalna Pargana (agricultural division). The revered saint-Sheikh Dawood (RA) earned his alias Bat’e’mool/Bat’h’mool on two varied counts. One, he was believed to have been a great protector of Battas’ (Kashmiri Pundits) hence was called Bat’e’mool (father or patron of Battas’). Two, he was from a family of agriculturists and would distribute Bat’h (rice) to every passer-by, and as nature would have it, never ever was shortage encountered. Hence, he earned the alias Bat’h’mool ( provider of rice).

It is recorded in Tarikh-e-Kabir that Sheikh Dawood (RA) belonged to a family of agriculturists. He was son of Sheikh Shingl’e Bhat. Originally a pandit, Shingl’e Bhat embraced Islam. He was a rich agriculturist; Sheikh Dawood (RA) inherited agricultural holdings.  Besides pursuit of spiritual knowledge remained his forte. It is related that even though he was Ummi (illiterate) as far as worldly knowledge goes, he was otherwise well-versed in spiritual knowledge. Called Ilm-e-Ludni (inner knowledge) it reveals secrets of the self, a realm of knowledge, rishi’s of Kashmir and Sufi saints were well versed with. And acquiring the knowledge and providing guidance to masses led to spiritual richness of Kashmir. Sheikh Dawood (RA) holds a significant contribution in spiritual enlightening of Kashmir.

Vis-e-vis the alias–Bat’h’mool, Tarikh-e-Hasan, a Persian chronicle of Kashmir’s history records (volume: 3, page: 358) that Bat’h’mool would prepare soft form of rice (Wugr’e in Kashmiri) in what in vernacular is called (Daigh—a big utensil). He would keep it on the bridge in the locality he lived in, and ask every hungry passer-by to take it. It would be served with (Saag: Green leafy vegetable) and (Lassi: butter-milk). For his endearing endeavour, he was called Bat’h’mool. And, this is the name, he is remembered with. Tarikh-e-Kabir records that he served meals to hungry during famine.

Tarikh-e-Hasan also records his patronage of Kashmiri pandits. As Bat’e’mool (patron of pandits) he is revered for his  cosmopolitan approach and inter-faith understanding. He shared the much needed trait with other Sufi saints of Kashmir. High degree of tolerance and inter-faith understanding has been a common vein of Sufi saints. Sheikh Noor-ud-Din Noorani (RA) and Lal Ded institutionalized it; their poetic notes censor religious bigotry. Bat’e’mool took it to extremes by standing-up as their protector.

Historical narratives concur that he left for his heavenly abode on 21st of Rajab as per Hijri calendar, the year being 1070 A.H. It coincides with Baisakh, which heralds the spring, harbinger of agricultural season. While the Urs is dated on 24th of lunar month, prayer starts three days before on 21st of Rajab, and continue three days after the date of Urs. During these days devotees refrain from touching meat products in deference to the saint, who lived on frugal vegetarian diet. It is related that Urs became a routine after Governor Abdullah Khan issued instructions.

Sheikh Dawood (RA) lies buried in the dwelling; he lived in, with his family and disciples.  In the dwelling, he had constructed a mosque, a khanqah (Sufi dwelling—a place of prayer) and a pond in his lifetime. His name and fame spread and ultimately the locality he lived in, and where his mausoleum is located bore his name.  The name survives over last four centuries.

Tarik-e-Kabir carries the poetic note of his death:

Saal Tarikh Wafatesh Hatfi

Daad’h Ilhami Mara Az Bahr’Unn

Sheikh Momin Ba’Sur Ikhlas Guft,

Bat’h’mool Kard Mawe Dur Jinan

The narrator conveyed on his death

What an inner-voice revealed about him

Said the sacred Sheikh said with reverence

Bat’h’mool’s chosen abode is paradise!

Yaar Zinda, Sohbat Baqi [Reunion is subordinate to survival]

(Author is doctor in medicine, a social activist, and a senior columnist)y

It is a rare spectacle of faith and fire that lit the hillock leading to the shrine of 15th century Kashmiri Sufi saint Zainuddin Wali, in this otherwise sleepy hamlet of south Kashmir’s Anantnag district.

 

Every year on the Urs (death anniversary) of Zainuddin, whose following cuts across religious and sectoral denominations, dozens of devotees carrying ‘mashals’ (fire torches) line up the zig-zag hilly track leading to his Shrine.

 

Villagers light earthen oil-lamps at their doorsteps to commemorate the Urs. Faith and fire rarely make a spectacle like the one seen here on Thursday night.

 

People from dozens of neighbouring villages and other places of the valley travelled to seek the saint’s blessings.

 

Many devotees had come to untie the votive knots tied at the shrine to seek fulfillment of prayers.

 

Each thread tied on the wooden windows or iron grill or railing of the shrine is for seeking blessings for the fulfillment of a desire.

 

Once a wish is fulfilled, a devotee returns to the shrine to untie the knots and offer obeisance at the shrine.

 

Zainuddin Wali was one of the principal disciples of Kashmir’s patron saint, Sheikh Nuruddin Wali, whose shrine is located in Charar-e-Sharief town of central Kashmir’s Badgam district.

 

Son of a Hindu ruler of the Kishtwar area in the Chenab Valley of Jammu and Kashmir, Zainuddin’s Hindu name was Zia Singh.

 

Historical records indicate the boy was constantly unwell, causing huge worries to his parents. One day, Sheikh Nuruddin Wali, during his travels through the length and breadth of Kashmir, came to Kishtwar.

 

The parents sought his blessings for the good health of their ailing son. Nurruddin Wali took a pledge from the parents that once fully cured, they would devote their son to the path of righteousness and piety.

 

 

A view from the annual urs.

In fulfillment of her pledge, the mother carried Zia Singh to Aishmuqam, where Nurruddin Wali was staying that time. It was here that Zia Singh embraced Islam and accepted the Sufi way of tolerance, love and compassion for every human being.

 

Folklore has it that under directions from his mentor, Zainuddin Wali retired to a cave in this village for prayer and meditation.

 

Finding the cave full of poisonous snakes, he carried them on a club gifted to him by his master, to a place far away from the cave so that they did not harm the devotees in future.

 

The saint is believed to have passed away inside the cave where his mortal remains are laid to rest.

 

Violence during the last 25 years has destroyed many institutions and turned beliefs and ideas upside down in trouble-torn Kashmir.

 

The mighty winds of violence, though, have not succeeded in eroding or shaking the basic edifice of Sufist Islam as it came to Kashmir 600 years ago.

He was instrumental in reforming hundreds and thousands of Muslims.
Bashir Ahmad Dar

 

Among the most venerated Sufis of Kashmir, Shiekh Hamza Makhdoom occupies a conspicuous position. In fact Sheikh Hamza is regarded next to Sheikh Nuruddin Rishi only, who is considered as the leader of the spiritual domain in the state. If Sheikh Nuruddin is revered as Shiekh ul Alam, Shiekh Hamza is remembered as Mehboob ul Alam. Whereas the former is known as Alamdar i Kashmir, the latter is called as Sultan ul Arifeen. The locals as well as the foreigners have regarded these two Sufis as the leading spiritual leaders of the state. It may be of interest to note here that it was most probably the reason that prompted the Afghan governor, Atta Muhammad Khan to mint the coins in the name of these two sons of soil.

Baba Daud Khaki mentions an anecdote in Dasturul Salikeen narrated by his Murshid that Allah had been gracious enough to bestow two attributes to him in the very infant stage – one was that whenever a saint or a virtuous person would visit their house, he would cling to him leaving aside all childish affairs. Second one was that he would never lie. Once, while going to Madrassa, he, on the way, observing children engaged in play joined them. This resulted him in bunking off school for the day. On his return he was quizzed by his father about his engagements and though fully knowing the consequences of replying the truth, the child informed the father of his actual engagement (play). The father beat the son (Sheikh Hamza) to pulp so much so that he got bed ridden.  It was during this illness that he made up his mind to go for schooling at Srinagar. After schooling and spiritual initiation he was destined to become the leading Sufi of the state. The Sufi came to be known as Mehboobul Alam, Sutanul Arifeen  Shaikh Hamza Makhdoom(R.A)

Shaikh Hamza Makhdoom was originally a follower of Kubrawi tradition. He, in his early childhood learnt at the feet of his father. Later on, on his migration to Srinagar, he was tutored by Shaikh Fathaullh, the son of Shaikh Isamil Kubrawi who had established Daru Shifa near Kohi Maraan. Akhund Mulla Lutufullah was also one of his teachers. Then he moved to the Khanqah of Shams Chak. He learnt the Quran, fiqh, Hadith, allied science, Suifstic traditions and was also conversant with some works of Mir Sayyid Ali Hamdani. He got initiation to the Suharwardi Silsilah at the hands of Sayyid Jallaud Din (1308-84) of Uchh, popularly known as Makhdum Jahaniyan-i-Jahan Gasht.

Right from his childhood up to attaining the status of a Sufi, he was all through virtuous, and dedicated his life to the cause of Islam. He was instrumental in reforming hundreds and thousands of Muslims. He offered the nectar of Maurfat to all those who thronged his spiritual abode. It was at his hands that a number of his disciples were raised to the prominence in the Sufistic circles.  These include the illustrious Sufis Sheikh Daud Khaki, Mir Hyder Tulmuli, Khawaj Hasan Qari, Khawaja Ishaq Qari, Mulla Ahmad Chagli, Moulana Jami, Feroz Ganai, Mohammad Ali Raina, Baba Hardi Rishi, Mir Mohammad Afzal, Bayezid Shumnagi, Shaikh Roopa Rishi.

He toured the nook and corner of the valley and being a son of the soil succeeded in establishing intimate contact with the people. He insisted on the Sunnah being adhered to and the myths and legends to be discarded. The construction of mosques at a number of places particularly where the people dreaded ghosts and had ascribed myths may be regarded as a part of his campaign in furthering the cause of Islam. Hundreds of poor, destitute and hungry were fed in the Langar (hospice) established by the saint at Kohi Maran. It was Shaikh Hamza Makhdoom(R.A) who served as a meeting ground for the Rishis and Suharwardi saints.  His influence extended to the Rishi movement as he enrolled some Rishis like Baba Hardi Rishi and Roopa Rishi as his disciple. By paying a visit to the tomb of Shaikh Nur ud Din Rishi (R.A) he extended the influence of the Rishis even to the Suhawardi circles. It proved to be the reason that his disciples have preserved, with veneration, in their hagiographies the activities of the Rishis. According to a contemporary account, Tazkirtul Murshideen by Miram Bazaz, a lesser known disciple of Shaikh Hamza, on his visit to Hardi Rishi (R.A), Shaikh Hamza Makhdoom asked the former to taste food with him. Baba Hardi Rishi (R.A) refused to taste the meat. He is said to have cited the exhortation of Khizr(A.S), Christ(A.S), Moses (A.S), Idris(A.S) and Illyas(A.S) who are said to have been spiritually present on the occasion. Bab Hardi Rishi (R.A) informed the host about the spiritual experience as the reason why he was hesitant to taste meat. Shaikh Hamza Makhdoom(R.A) replied that it was the command of the Prophet Mohammad (S.A.W) that he should share non-vegetarian food with him . In order to dispel the Rishi’s doubt, Shaikh Hamza Makhdoom invoked the help of the Prophet Mohammad(SAW) whose spiritual presence finally caused the Rishi to share the non-vegetarian meal with Shaikh Hamza Makhdoom(R.A), though it was only once in his life to do so. Likewise Khawja Hassan Qari, the illustrious disciple of Shaikh Hamza Makhdoom, narrates an anecdote of Shaikh Hamza thrashing a dervish with a stick who was indulging in Charus, to believe Qari leading to his ‘annihilation’. May be the account is riddled with supernatural events, however the patent objective reality is that it signifies that Shiakh Hamza Makhdoom was very particular about following the Shariah.

The Sheikh breathed his last in 984 Hijra (1585 A.D.). Sultan Ali Shah Chak, the ruler of Kashmir is said to have attended his funeral prayer while it was led by Sheikh Tahir Rafiqi and it included contemporary scholars and Sufis like Sheikh Yaqub Sarfi. As per the instructions of the saint he was laid to rest at Kohi Maran, the centre of spiritual emancipation established by him. Nearly fifteen years after his departure from the worldly abode, Akbar, the Mughal king, built a shrine there which was reconstructed during the Afghan rule by Atta Mohammad Khan around 1821 A.D. As a mark of respect and reverence, Atta Mohammad Khan stuck the coins bearing the names of Sheikh Nur Ud Din Rishi and Sheikh Hamza Makhdoom. This is probably the unique instance in the history of world when the coins have been stuck bearing the names of saints. This is also indicative of the reverence and the popularity the saints commanded among the people and also of the rulers.

– See more at: http://www.greaterkashmir.com/mobi/news/opinion/sultan-ul-arifeen-symbolising-spiritual-heights/203778.html#sthash.z1iFZosw.dpuf

 

Tradition is on a steady decline not in the West only, but in the East as well. The loss of faith in long lasting values especially religious values is a common phenomenon.

Religious places and learning centres are losing credibility, family as an institution has been passing through the most difficult times. The political system has also lost credibility. However with all these concern it would be naïve to jump the conclusion that ‘De –Traditionalisation’ or decline of tradition is a common phenomenon.

Muslims have long history of prolific scholars, saints and authors who have kept tradition alive amid an imminent fall.One among such traditionalists is Mir Sayid Ali Hamadani (R.A) born in Hamdan on Rajab714/22 October 1314. He was a religious scholar, prolific writer, political theorist and a widely travelled Sufi. He was author of about 170 books. Besdies he was a staunch traditionalist who never evades tradition, be it the field of Politics, Society, Economics or Religion.

The doctrines of Hamadani’s philosophy are based on traditions taught by known traditionalists like Ibn-i-Arabi, Junaid, Mansoor Halaj,Ghazali, Najamudin Kabra, Ibn-i-Farid, Simnani etc. He had a deep influence of ancestral traditionalists who represent the tradition of sacred knowledge system of Islam and Muslims.

He was both an alim (scholar) and an arif (Sufi). He used to guide rulers of the time. His Risala-i-Maktubat, a collection of letters, comprises letters to rulers in which he gives them guidance on political and religious matters from a traditionalistic perspective. His treatise- Zakhiratu’l-Muluk- contains regulations (Qawa’id) regarding both the “Spiritual (M’anwi) and mundane (Suri)” matters. Though he always remain way from rulers.

Fallowing the tradition he strongly prescribed Master-Disciple (Peer-Muridi) Islamic teaching which many Ulemas are now opposing. He like all other traditional sufis believes that no one can travel the path of Allah without the guidance of a preceptor. He says that a person with religious knowledge’s and mystical experiences can lead an individual from darkness to light. Sayid like most of the Sufis in a traditional way hold that love of Allah emerges from gnosis (Ma‘rifa), ‘greater the Ma ‘rifa, greater is the Love of Allah’.

One of the remarkable contributions of Mir Sayid Ali Hamadani (RA) is socio-economic development after his arrival in Kashmir. He introduced traditional arts and crafts to treat a fragile socio-economic structure of Kashmir. Hamadani adeptly introduced sacred traditional art [more or less] while preaching Islam. Introducing Khanquahs, wood-carving especially in religious paces, wooden architecture, Persian arts and shawl weaving – he will be remembered for all such glorious traditions

History is a witness that when Hamadani arrives in this part of Asia, social system was pluralistic, culturally diverse and economically weak. But by carrying his sacred traditional knowledge, teachings and experiences he changed history. Without studying him, we can’t understand the history and tradition of Kashmir.

(The author is Secretary Literary Forum bandipora)