Archive for the ‘Kashmiri stuff’ Category

Quran Bozanowun – A Solemn Tradition

Posted: December 2, 2014 by kashmirsufis in Nostalgia

For me and my siblings, the house of Oatanji was a sanctified place. That, I believe was true about all our chatahal-mates. At home, we were taught not to go to chatahal without performing ablutions.
It was a very humble house, like many other houses in our Mohalla. Made of four inch square and two inch thick half-baked bricks – named as Maharaja Seer (Bricks). The mud-roof of the chatahal, like most of the houses blossomed during springs and summers and during winters covered with thick blankets of snow, with long icicles looking like chandeliers lent a celestial aura to it. In keeping with elitist tradition, this house also had a ‘Tehsi-ba’ar’. Our chatahal was in the ground floor of the house – it had three windows and for purposes of light, even the latticed windows with oiled newspapers pasted remained open during chilly winters. Squatting on wa’gow or hay-mats when we parroted our lesson full throat, Oatanji, sitting near of the windows watched every one of us with prying eyes. She also had her eye fixed on the Tehsi-ba’ar (Main door), to watch truants. I am amazed, how in the din of noise we learned our lessons.
Notwithstanding, having an angelic face, she inspired awe in all children. She had an eagle’s eye, spotted children playing pranks even while her eyes were fixed on the Holy book. Past week, I wrote that graduating from the Qaida to learning thirtieth para- Ama-Sipaer, as we called the Para Amma Yatasa’aloon was an important occasion- an occasion that was always observed with solemnity and fervour. Learning the La Yuhibbullah, the sixth para of the Holy book was seen as an important milestone – till this stage pupils attended Chatahal with a copy of a para (Juz) of the Quran in cotton ghilaf. And graduating to Wa Iza Samiu, the seventh (juz) of the Quran was yet another important occasion in learning of the Holy Book. And from now on the pupil would start reading directly from the Quran.
In Kashmir, this stage in the learning of the Holy Quran was known as Quran Haun”. It was another important occasion, observed with festivity and solemnity. A fresh copy of leather bound Holy Quran preferably of Taj Company, Lahore was bought from a leading bookshop Ghulam Muhammad Noor Muhammad Tajreen Kutab in Maharaj Gung. And brocade or green velvet ghilaf, was got stitched for the holy book. The child in new clothes, as on first day to the Chatahal was accompanied by his kith and kin on this day also. The children were served Kahwa or Taharee. Some distributed tea and loaves of bread in the Mohalla, as was done by some families on every 6th or 11th of Muslim Calendar. The affluent gifted a pheran-shalwar suit of Cashmere cloth to the Oatanji.
Of all the festive occasion Quran Bozanowun was a tough time for the bride at the bridegrooms’ house. On third or fourth day of marriage, the bride was asked to read a ruku from the holy book in presence of an Oatanji or an okhan saeb. The bride was then gifted a golden ring or a gold coin by mother-in-law. If in reading the verses, she committed a mistake she was asked go for galtan (revision)……

Of ‘Thursday Paisa’

Posted: December 2, 2014 by kashmirsufis in Nostalgia

Those days admission of a child — girl or boy – to a Quran ‘Chatahal’ used to be a day of great solemnity and celebration. On the first day, the child in his best dress accompanied by every family member, near-relatives and sometimes joined by children of the Mohalla, was taken to the Quran Chatahal, almost in a parade. A domestic help or a family member with a fuming samovar of Kahwa filling the air with aroma of cinnamon and cardamom and a basket full of best baked Kashmiri Kulcha used to be part of the occasion. Often the first Arabic qaida for the child was wrapped in green velvet, or a brocade. The child in his own right felt no less than a bridegroom or a bride…Many a time some elder member of the family sat with the child in the Chatahal.
There were couple of Quran Chatahals in our locality. Most of them were run by ‘Otanjis” in their personal accommodations. These female Quran tutors were epitomes of austerity, virtue and piety. Draped in pherans almost touching their knees and headscarves covering every strand of their hair-they carried their own aura and for children most of them were no less than proverbial Ded Mouj. For us their humble houses were no less than citadels of learning. The shrill voices of children parroting Arabic alphabets in unison sounded as melodious as highland streams at night.
Children like me who were bad at parroting where mortally afraid of daen-moor ‘pomegranate twig’ that Oatanji used for cane charging those boys who failed to learn the lessons. A lash with this stick was as terrible as whiplash from bullock whip. It caused pain and a bluish imprint on the body-that stood as reminder for many days. Nevertheless, these Otanjis were blessed ladies – they taught God’s word to hundreds of children not for monetary benefits but seeking Allah’s blessings. I remember, it was one paisa later on raised to one Anna that we paid to Oatanji on every Thursday – we called it braswari-paisa. Friday used to be a holiday.
Graduating from the qaida to the next stage of learning the Holy Quran was always an occasion to celebrate. I have very impressions that instead of starting from Alif Laam Meem – the first verse of the holy Quran, Oatanjis started teaching thirtieth portion, Ama-Sipaer, as we called the Para Amma Yatasa’aloon. Starting learning the thirtieth portion in itself was a great occasion for the family to celebrate. On this day some families invited neighbours for relishing a cup of Kahwa and Kulcha – some offered ‘rooight” – a mega-size bread of flour and dry fruit as niaz at Hazratbal. And a samovar of kahwa was also taken to chatahal for children. I remember Oatanji was given rupee one or two as a hadiya. After completing the 30th portion, Oatanji started teaching the first one of the Holy Book, and completion of every portion up to the sixth, La Yuhibbullah, was observed with solemnity, with offering of hadiya to Oatanji. I remember, till sixth portion children went with a copy of single portion to chatahal and not entire the Holy Book. It was mostly after sixth part that learners started learning from the Holy Book – the occasion was called “Kashmir Quran Haun”. It was another major occasion for the family to rejoice.
The Quran Haun and Quran Boznowun- were two other important occasions of our cultural milieu during our childhood.

Kashmiri Couplet Third

Posted: July 4, 2014 by kashmirsufis in Kashmiri stuff

“Shah-i-Deen’asﷺ makaan Madina’as manz
Aashiq’an jalwagar chu seenas manz
Naaw Ahmadﷺ timan chu bar aflaak
Ba Muhammadﷺ alam zameen’as manz.”
– Kashmiri Naat Shareef
While The Master of Deen is in Madina
Yet he resides in the chests of lovers
In skies he is hailed as ‘Ahmad’ﷺ
And he is known as ‘Muhammad’ﷺ by the ones on earth.

Allahu’ma Salle Alaa Sayedina Muhammaden’w Wa Alaa Aa’le Sayedenaa Mu’hammaden’w Wa As’haabe Sayede’na Muhammaden Be Adade Kulle Zarraten Al’fa Al’fe Marraten’w Wa Baarik Wa Sallim Alay’hem—— (41 Times)
Surah Al-Faatiha — (41 Times)
Surah Ikhlaas—(41 Times)
As’Tag’firullaaha Ta ‘aala Rabbeiy Min Kulle Zan’ben’w Wa A’toobe Ilay’he Wa As’AlahuT Tawbah–(41 Times)
Kalima Tamjeed –(41 Times)
Laa i’laaha illaa An’ta Sub’haanaka Inneiy Kun’tu Mi’naz Zaalimeen –(41 Times)
Fas’ta’jab’naa La’huu Wa Naj’jay’naa’hu Mi’nal Gam Wa Ka’zaalika Nun’jel Mu’mineen –(1 Time)
Laa i’laa’ha i’lallaahu Mu’hammadur RasuLullah Salallahu alay he wa sallam —(41 times)
Ya ALLAHU—-(41 times)
YA WAHAABU—-(41 times)
YA TAW’WAABU—-(41 times)
Khuz’be Yadeiy Shay’An Lillah Ya Hazrate Sultaan Sheikh Ham’zah Makhdoomi Meh’boobeiy Rahmatullahe Ta’aala Alayka Almadad—(41 times)
Allahu’ma Salle Alaa Sayedina Muhammaden’w Wa Alaa Aa’le Sayedenaa Mu’hammaden’w Wa As’haabe Sayede’na Muhammaden Be Adade Kulle Zarraten Al’fa Al’fe Marraten’w Wa Baarik Wa Sallim Alay’hem—— (41 Times)
Sultaan Maraa Khorram Kunand
Sultaan Ma’raa BAy’gam Kunand
Sultaan Be’da Nad’haale Maa
Sultaan Bar Aa Rad’kaare Maa
Aasaa’n Kunand Dushwaare Maa
MehBoobulAlam Peere Maa
—-(3 times)
Mushkilaatay Bay’adad Daa’reim Maa
Shay’an Lillah Shaykh Ham’zah Peere Maa—-(3 times)
Maa Hamaa Moh’taaj Tu Haajat Rawaa
Almadad Ya Shaykh Ham’zah Peere Maa—(3 times)

SHAYKHULISLAM hazrat Baba dawood Khaki (rehmatullahealaih)

Posted: December 21, 2012 by kashmirsufis in Kashmiri stuff

The renowned Islamic Mujtahid Imam Mohammad Ghazali refers in his world known treatise Kimiya-i S’adat that it is the indication of Allah’s love for a person that He opens the doors of wisdom to him. The quote suits the well known medieval scholar and Sufi Shiekh Baba Daud Khaki well. He was born in Srinagar in 928 Hijra corresponding to 1521 A.D. Tarikh Hassan mentions his place of birthas Kalashpora whereas a modern writer has identified it as Nowpora, adding that the present progeny of the great saint lived in the same locality. His father was Shiekh Hasan Ganai, a well known Khattat or scribe. G M D Sufi mentions that “the word Ganai comes from gan meaning a pen and the writer is, therefore, called the ganai as he uses the pen. The title of Ganai is believed to havebeen conferred, in Kashmir, on Baba Usamn Uchchap by BudShah, at whose burial the Sultan is said to have been present. Though Shiekh Daud lost his parents in the early childhood, yet he was destined to receive education from veteran religious luminaries like Allama Razi-ud Din, Mulla Baseer Khandabhawani, and Shams-ud-din Paul. Besides, by the grace of Allah, he had the qualities of head and heart. As a scholar he had no paralleland nobody could match his scholarship. It is interesting to note that most of the Sufis of the medieval times were first the religious luminaries before turning to Sufism. May be the instance of Khawja Nizamu-ud din Auliya(RA), Hazrat Mehboob ul Alam Shiekh Hamza Makhdoom(RA), Sheikh Yaqoob Sarfi (RA), or Shah Qasim Haqani (RA), almost all of them were well versed with thereligious tenets. This is in contrast to the modern scenario wherein some of those who claim to be Sufis but devoid of the knowledge of the shariat. These revered Sufis opened the doors of the house of Shariat, tread the path of Sufism (Tariaqat) to reach the zenith of the Maurfat, and they were successful in finding the ultimate Truth (Haqiqat). It was their experiences that led them to the vistas of Tasawuf.
He was engaged in the royal services as the tutor of Sultan Nazak Shah’s son. He gave up services and became a murid (disciple) of Sheikh Hamza Makhdoom, who bestowed him a Khirqa in the Suharvardi Silsilah. He became of the seven glittering stars who groomed under the blessed tutelage of Shiekh Hamza Makhdoom. These sevenSufis besides Shikh Daud included Mir Hyder Tulmuli, Khawaj Hasan Qari, Khawaja Ishaq Qari, Mulla Ahmad Chagli. Besides he also sought the blessings of Syed Ahmad Kirmani (RA), Moulana Shiekh Ahmad Qari (RA), Baba Hardi Reshi. Soliciting the guidance of Mir Ismail Shami, he became enrolled in the Qadri Silsilah (Order).
Sheikh Daud became instrumental in guiding thousands of Kashmiris to the right path. He has been rightly called the Imam Azami Sani. He guided the desirous ones to the stages of spiritual domain and had a number of disciples. The chief among them may be mentioned Haji Daud Balkhi, Mir Nazuk Qadri, Khawja Zain ud Din Rainawari. He travelled far and wide in the valley, relieving people of evils and myths. He breathed his last on 3rd of Safar 994 Hijra (1585 AD). Initially he was buried in Islamabad but later his mortal remains were shifted to the shrine of his Murshid Sheikh Hamza Makhdoom at Kohi Maran.

Sheikh Daud had Khaki as his pen name though some assert that abdicating the royal riches and dashing the noble status along with his wishes to the ground (Khak) entitled him to be Khaki. As a profile writer he has to his credit many works of repute. These include Virdul Murideen, Dastoorul Salikeen, Qasida Jalalia, Qasida Lammiya,. His excellence in the religious scholarship may be judged from the fact that, in his Virdul Murideen, he has quoted from over two hundred religious works. Virdul Murideen, still recited in the Khanqhas and Masajid (mosques) of Kashmir on occasions, is a compilation of 1362 verses in honour (manaqib) of his spiritual preceptor HazratMehboob ul Alam Shiekh Hamza Makhdoom(RA). Dastoorul Salikeen is the commentary of the VirdulMurideen. Besides the significance these works carry in the religious and spiritual circles, they serve an important hagiographic source for the contemporary Kashmir. Dr Ishaq Khan says that “Sufi literature does not merely hold a fascination for seekers after the Truth because of its appeal to
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gachte wal’e wal’e

Posted: November 8, 2012 by kashmirsufis in Kashmiri stuff
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gas’ta vael vael vaav myen’is MahJabeen’as vaen salaam
dil pareshan tchum gomut Shah’e Madeen’as vaen salaam
hee t bey’e masval ases naaz’bardari karaan
raaz thavith raze’sey manz naazneen’as vaen salaam
dil pareshan tchum gomut Shah’e Madeen’as vaen salaam
chashm’a tchay’e badaam tas roksaar zan’e fol’vun gulaab
Alif kaed tchus hyes thavith baareek’ been’as vaen salaam
dil pareshan tchum gomut Shah’e Madeen’as vaen salaam
bulbul’a yeme’saat vatakh tath haseen chaman’as ander
nagis’as tay’e sumbal’as bey’e yaasmeen’as vaen salaam
dil pareshan tchum gomut Shah’e Madeen’as vaen salaam
guel gandith ba’adat salaam vane’ses ze’nate masherav’e mey’e
JaanBaaz’en tarf’e dil kis dil nasheen’as vaen salaam
dil pareshan tchum gomut Shah’e Madeen’as vaen salaam…!!

Naat Sharif by syed faazil qadri rehmatullahealaih

Posted: October 29, 2012 by kashmirsufis in Kashmiri stuff

A’entav Tashreef Chee Haez Praeraan Deedar Astae
Haetaauw Khabrah Da’ed Bal’haen Beemar Astae
Wa Subhu Royas Soo’reh Parhae Astae Astae
Wa’layl Mo’ayyas Sha’ane Karhaes Astae Astae
Taaha Jabeenas Meith Karhaes Furqan Astae
Ma’azaag Cheshman Paele Bar’has Astae Astae
Ta’ath Kousaras Paeth Saer Karnuk Chhum Ha Waa Astae
Bo Dil Te Jigraes Naav Garhaes Astae Astae
Yem Lol’le Baer Baer Na’at Paa’nae Guzraav Astae
Roohul Ameenas Yaad Dar’huss Astae Astae
Bo Paere Laghae Tawheed Kis Anwar Astae
Thaele Thaele Be Wucch’hae Ath Chaenes Rukhsaar Astae
Chaeney Noorae Shooub Aye Yaeth Samsaar Astae
Armaan Me Chhum Waatnaav tam Darbaar Astae
Sama’ane Bilkul Chhum Ne Me Kenh Nada’ar Astae
Daamaane Mahkam Rout Me Rasoole Mukhtar Astae
Bu Paer Lagha Agae Chaenes Amaar Astae
Az Ka’astam Ghum Shoub Antam Praeth Kaar Astae
Aashaq Chhe Pra’raan Gash Antam Nadaar Astae
Me Gunahgaaras Pourre Haetam Shumaar Astae
Jaana’ne Wa’atum Ban’ne Gulzaar Me Naar Astae
Ban’nan Te Gud’run Baawe Haa Shaahe Abraar Astae
Az Haave Deedar Gull Me Phaelnam Az Naar Astae
Aashaq Chhe Praeraan Dae’dde Tael Az Iqraar Astae
Taes Rahme Wa’ales Noore Baer Tes Daamaan Astae
*”FA’AZIL”* Aechhan Heund La’al Jarhaes Na’alain Astae