Remembering the great saint – Nund Reshi (RA)

Srinagar: As the Valley today observed the Urs of Sheikh Noor-ud-Din Noorani (RA),  popularly known as Nund Reshi, with a special focus on his teachings and the path of peace and harmony, some attention must also go to preservation of relics and sites associated with the Kashmir’s Patron Saint.

No doubt people of the Valley still hold the relics and sites of this Saint in high esteem and reverence, but the kind of institutional care and preservation it deserves is clearly missing.

During his journeys through Valley’s hill and dale, Sheikh Noor-ud-Din (RA) visited several places. But many of the sites associated with the Saint have neither been documented nor are properly maintained.

This wonderful heritage needs to be documented and developed for promotion of the pilgrimage tourism.

The famous sites where the Saint is believed to have spent time in meditation, and which have been neglected include Gufabal-Qaimoh, Tismur  Pattan, Darigam, Hunchapora, Sheek Rani, Akhal, and Rupwan.

Even though the monumental remains of that period still exist at several of these places, but due to human vandalism and official apathy, the relics and sites associated with this Saint have been deteriorating.

Sheikh Noor-ud-Din Noorani (RA), is learnt to have first meditated in an underground cave at Gufabal-Qaimoh in the southern district of Kashmir. He is said to have been 20 when he took refuge in this cave and spent 12 years inside the cave in meditation.

He also planted an Elm tree near the cave. The tree and cave are still found at the site, and people usually visit this site, during Urs days and pray there.

After living in this cave, he said to have searched for more silent and calm places which he could found in dense forests of Pir Panchal and reached Tismur in the same district of Kulgam. Here he spent one more year in meditation.

A miniature stone mortar and pestle are seen outside the Sufi shrine of Tismur and it is believed that the Saint used them in preparing of his food which exclusively consisted of ‘Yopalhak’ and ‘Qaslin-hand’ – wild forest herbs.

Kheejogepora is another important site associated with the Saint. There is a spring attributed to the Saint here and many traditions are related with this spring.

Mukhtamul site is also associated with this Saint. It is near Vecharnag in Srinagar (near Soura). Sheikh Noor-ud-Din Noorani (RA) is said to have spent about six months here on a stone slab in meditation.

It is here that Saint is said to have encountered Yavanmachi, a beautiful dancer who come to the Saint to turn him away from meditation. But it is said that the encounter with Saint transformed her completely and she gave up her life of sex and sleaze and became a pious woman.

Similarly, there are other few Reshi sites which have been forgotten altogether.

Today when while Kashmir is commemorating the Saint’s annual Urs, it is time that both people and the authorities also wake up to the need of preserving the sites, monuments and relics associated with this 14th century Saint and pledge to document and preserve his oral and built heritage. IMG_20151011_084922


Awrade Fat’hea Virtues

Posted: October 2, 2015 by kashmirsufis in Uncategorized

Awrade Fatiha Virtues in urdu

auradi fatiyah eik roohani tohfah

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)

The Shah of Hamdan: by prof Naseem rafiabadi

Posted: September 24, 2015 by kashmirsufis in Auliyaallah
Syed Ali Hamadani (RA) was a great reformer and a visionary who has impacted  almost all the aspects of the lives of Kashmiris .Be it religious or spiritual dimension or social and political, be it the economic activity by introducing the arts and crafts of Iran and Central Asia in Kashmir or the instructions to the Kings and rulers. In all these matters the influence and impact of Syed Ai Hamadani cannot be undermined.

He has influenced the Muslim Rishis and Hindu ascetics equally by his deep spiritual indoctrination he was  espousing. His Son Mir Mohammad Hamadani continued his mission in Kashmir and was instrumental in initiating the local Rishi Saint Shaikh Nooruddin Wali into his Sufi discipleship, thus paving the way for a long and enduring process of Islamisation of not only Kashmir but even the localised mystic orders of Kashmir like Rishism.

He was the only preacher of Islam in Kashmir and Baltistan (Northern Areas, Pakistan) who brought a subtle change in the life styles of Kashmiri masses and provided them with Islamic values and established the Persian culture in the soil of Kashmir. In this way Kashmir was transformed into a new phase of its civilizational march from Buddhist and Hinduised moorings to an Islamic and Iranian one. It was due to these Persian influences on the socio.-cultural life of the people in Kashmir that Iqbal has given reference to Kashmir in his poetry as Iran –i-Sagheer meaning little Iran.

Apart from the culture and mannerism the cultural traits of Kashmiri literary life were also influenced greatly by his arrival to Kashmir. From Persia were received these genres :”new poets genres –ghazl  ,qasidah, marsiya, rubai, mathanavi, na’at and Manqabat Muslims introduced in Kashmir “from Persia as the only genres prevelent in Kashmir prior to the Muslims were vaakh, watsun, and shrukh.

He preached Islam and affected the conversion of thousands of people from Buddhism to Islam by his great efforts. He has constructed many Khânqâhs, mosques and memorial places in these areas, some places are very popular in Asia particularly “Chaqchan Mosque” a most beautiful handicraft mosque.

To start with, Mir Syed Ali Hamadani, the apostle of Kashmir, better known as the “Shâh of Hamadan” and ‘Ameer e Kabeer’ (1314- 1384) is arguably the most celebrated of these Syeds, coming from Iran and Central Asia in Medieval period and who have blessed Kashmir and have accelerated the process of Islamisation of Kashmir which has continued after them and is still continuing unabated.

Syed Ali Hamadani has presented a comprehensive code of conduct for an individual and a ruler to lead a virtuous life, which could finally lead him to eternal salvation (Sa‘adah). In this scheme he has not lost sight of earning by lawful means and spending one’s possessions in the way of God. He has laid emphasis on earning from Halal (lawful) sources, which is a hallmark of his sufi thought.

A companion of the Prophet (saws) , Khalid bin Waleed narrated the following:
A Bedouin came one day to the Prophet and said to him, “O, Messenger of Allah! I’ve come to ask you a few questions about the affairs of this life and the Hereafter.” The Prophet responded “Ask what you wish!”
The Bedouin said, “I’d like to be the most learned of men.”
The Prophet replied, “Fear Allah, and you will be the most learned of men.”
The Bedouin said, “I wish to be the richest man in the world.”
The Prophet replied, “Be contented, and you will be the richest man in the world.”
The Bedouin said, “I’d like to be the most just man.”
The Prophet replied, “Desire for others what you desire for yourself, and you will be the most just of men.”
The Bedouin said, “I want to be the best of men.”
The Prophet replied, “Do good to others and you will be the best of men.”
The Bedouin said, “I wish to be the most favored by Allah.”
The Prophet replied, “Engage much in Allah’s praise, and you will be most favored by Him.”
The Bedouin said,“I’d like to complete my faith.”
The Prophet replied, “If you have good manners you will complete your faith.”
The Bedouin said, “I wish to be among those who do good.”
The Prophet replied, “Adore Allah as if you see Him. If you don’t see Him, Know that He sees you. In this way you will be among those who do good.”
The Bedouin said, “I wish to be obedient to Allah.”
The Prophet replied, “If you observe Allah’s commands you will be obedient.”
The Bedouin said, “I’d like to be free from all sins.”
The Prophet replied, “Bathe yourself from impurity and you will be free from all sins.”
The Bedouin said, “I’d like to be raised on the Day of Judgment in the light.”
The Prophet replied, “Don’t wrong yourself or any other creature, and you will be raised on the Day of Judgment in the light.”
The Bedouin said, “I’d like Allah to bestow His mercy on me.”
The Prophet replied, “If you have mercy on yourself and on others, Allah will grant you mercy on the Day of Judgment.”
The Bedouin said, “I’d like my sins to be very few.”
The Prophet replied, “If you seek the forgiveness of Allah as much as you can, your sins will be very few.”
The Bedouin said, “I’d like to be the most honorable man.”
The Prophet replied, “If you do not complain to any fellow creature, you will be the most honorable of men.”
The Bedouin said, “I’d like to be the strongest of men.”
The Prophet replied, “If you put your trust in Allah, you will be the strongest of men.”
The Bedouin said, “I’d like to enlarge my provision.”
The Prophet replied, “If you keep yourself pure, Allah will enlarge your provision.”
The Bedouin said, “I’d like to be loved by Allah and His messenger.”
The Prophet replied, “If you love what Allah and His messenger love, you will be among their beloved ones.”
The Bedouin said, “I wish to be safe from Allah’s wrath on the Day of Judgment.”
The Prophet replied, “If you do not lose your temper with any of your fellow creatures, you will be safe from the wrath of Allah on the Day of Judgment.”
The Bedouin said, “I’d like my prayers to be responded.”
The Prophet replied, “If you avoid forbidden actions your prayers will be responded.”
The Bedouin said, “I’d like Allah not to disgrace me on the Day of Judgment.”
The Prophet replied, “If you guard your chastity, Allah will not disgrace you on the Day of Judgment.”
The Bedouin said, “I’d like Allah to provide me with a protective covering on the Day of Judgment.”
The Prophet replied, “Do not uncover your fellow peoples faults, and Allah will provide you with a covering protection on the Day of Judgment.”
The Bedouin said, “What will save me from sins?”
The Prophet replied, “Tears, humility and illness.”
The Bedouin said, “What are the best deeds in the eyes of Allah?”
The Prophet replied, “Gentle manners, modesty and patience.”
The Bedouin said, “What are the worst evils in the eyes of Allah?”
The Prophet replied, “Hot temper and miserliness.”
The Bedouin said, “What alleviates the wrath of Allah in this life and in the Hereafter?”
The Prophet replied, “Concealed charity and kindness to relatives.”
The Bedouin said, “What extinguishes hell’s fires on the Day of Judgment?”
The Prophet replied, “Patience in adversity and misfortunes.”
(Related by Imam Ibn Hambal)

Mir Syed Mushtaq Hamdani asserts that he belongs to the 17th progeny of Shah-e-Hamdan (R A). Besides retiring as Deputy Director in Textiles department, Government of India, he is a renowned scholar of world and Islamic history and Tassawuf (Sufism) in Kashmir. As he says it, he is from the Qubrivi legacy of Sufism. In conversation withKashmir Reader reporter Afzal Sofi, Hamdani talks in length about the influence of Sufism on his life and the need of spiritual studies in contemporary times
Kashmir Reader:Who is Mir Syed Mushtaq Hamdani?
Syed Mushtaq:I belong to the family of Sada’ats (Sufi saints). In 760 Hijra (1358 AD), Mir Syed Taj-ud-din Hamdani and Mir Syed Hussain Simnani came to Kashmir. They were cousins of Shah-e-Hamdan (RA). They were among first ambassadors of Islam from Shah-e-Hamdan to Kashmir. Syed Tajuddin Hamadani was a great Sufi saint and scholar and Qutubul Waqt (Spiritual Governor of his Time). The then King of Kashmir, Sultan Suhab-ud-din Sikander married his daughter to the Qutbul Waqt. They had a son namely Sayed Hassan Bhadur. He was the first Commander-in-Chief of Kashmir who extended the boundaries of Kashmiri state up to river Satluj by defeating Sultan Feroz Shah Tughlaq. I am from the family of Sayed Hassan Bahadur.
His daughter, Taj Bibi was married to Hazrat Mir Sayeed Mohammad Hamadani, who is the son of Shah-e-Hamdan. I am from his family so I belong to 17th progeny of Shah-e-Hamdan (RA). Shah-e-Hamdan (RA) belonged to the 17th progeny of Prophet Mohammad (SAW).
The contribution of Shah-e-Hamdan in Kashmir and elsewhere is known to everyone. I was born in the same family at Khanqah-e-Moula Srinagar. Since my childhood, I have seen a legacy of Sufi saints and scholars visiting our home, because of the importance of this place as a centre of Tassawuf. It is since my childhood that Tassawuf became a part of my life and thinking about the being of Prophet Mohammad (SAW) and his companions became the priority of my existence.
Besides formal education from school and college, the main subjects of my study have been Tassawuf, Islamic literature, world and Islamic history.
KR:And what about your education?
SM:I was an average student but was always fascinated by religious teachings and its affairs. From an early age, I was very much interested in knowing about Islamic and world history. I did my matriculation from DAV school and later joined Amar Singh College, Srinagar. While I was in college, my father expired and I had to discontinue my studies for some time.
My father was a government employee, so I was adjusted against his post in Textile department, Government of India. I completed my graduation later on as a private candidate. But simultaneously I continued my research about world and Islamic history and Tassawuf. There were about 15000 books on different subjects already at my home which made my research easy. I also learnt Kashmiri, Arabic, Urdu, Persian and English languages from my childhood. I wrote my first book Aakhiri Tammana (the Last hope) at the age of 19, which details about my college life. I wrote another book, Kashmir Islam Key Saye Mien (Kashmir under the Shadow of Islam), based on history of Sufism in Kashmir.
Later on, I availed education leave and went for a course in art and craft at JD college, Delhi. Though I read extensively, the urge to know more kept me discontented. I always had questions which books and Moulvis could never answer. The search for truth made me restless until I met a Sufi saint Sultan Sahib Budusgami. Under his guidance, I found peace and solace. I left the course and became his Mureed (disciple). While I spent the days at office and dedicated my nights to serve my Peer. He made me realize who I was, what my purpose of being was, and made me understand the beginning and end of this life. I forgot everything I had read and automatically became Naatkhwan (writing and reading poetry in the praise of Prophet). I have also compiled the Naats written by me in a form of book named Hayaatan Nabi (SAW). My Peer exposed me to the secrets that I can never narrate.
KR: What is Tassawuf to you?
SM: Some people think Tassawuf means solitude. There is nothing like confining yourself to a jungle and remain cut off from the society in Tassawuf. It simply means complete submission to Allah, nothing more or less than that. In Sufism there is no scope for ego. Arrogance of any sort has no scope in the presence of the Almighty Allah and Prophet (SAW). My journey towards Allah-the most exalted starts only when I suppress my ego. Submission to Allah’s will and suppressing ones desires is what defines Sufism. Following the commandments of Allah is of supreme importance and priority. If there is an iota of doubt in the Allah’s ability (May Allah forbid) to run and command this Universe, then you are decieving no one but your own self.
In order to recognize Allah, we have to recognize his Prophet (SAW) first.
He (SAW) is Rehber (one who shows the path to salvation) of all. Similarly, after Prophet (SAW) there are great men who show you ways to get close to the Prophet (SAW) and ultimately to Allah. Then you become Allah-wala (one who propagates and follows the teachings of Allah). The real Allah-wala. When you reach that stage your eyes and heart are purified of worldly desires and become Nur (light). And in this stage whatever you ask of Allah, He hardly rejects it.
KR: There are different Silsilas (legacies) in Tassawuf. Isn’t it?
SM: There are total 23 Silsilas in Tassawuf. One each from Hazrat Abu Baqar Sideeq (RA), Hazrat Omar Farooq (RA), Hazrat Usman (RA) and Harat Owaise Qarni (RA) and 17 from Hazrat Ali (RA). The silsilas are like the syllabus of any subject taught in an educational institute. In Roohaniyat (spiritual studies) or Tassuwuf, the syllabus details about the ways in which a person can be guided. They are all subjects derived from Quran and the teachings of Prophet (SAW). These differ in practice only. If you read any book, it is not necessary that you will be able to inherit its teachings. In Sufism you put the things in practice to take human vices out of the being. The Rehber initially takes a person into darkness of his misdeeds where he finds no one coming to his rescue. Then he supplicates before Allah and seeks help from Him only. He then trusts completely in Allah. There is Zahiri (outward), Batinyee (inward) and practical counseling in every Silsila. I myself belong to Qubrivi silsila as Shah-e-Hamdan also belonged to the same. My first Rehber Sultan Sahib Badusgami also belonged to the same legacy. He also had connection with Mehboob-ul- Aalam. My second Rehber, Shiekh Hassan, belonged to Suharvardi Silsila, he had connection with Hazrat Gosul Azam, Shiekh Syed Abdul Qadir Jeelani (RA), who belonged to Qadri silsila. So I actually attained education of Tassawuf from four Silsilas — Qubrivi, Qadri, Suharvardi and another hidden Owaisi Silsila.
KR: Does spirituality exist in other religions also?
SM: That is not spirituality. That is magic or an art. That is not the Sufi philosophy. Spirituality is only to which Prophet Mohammad (SAW) is a master. Beyond that everything is magic.
KR: Kashmir is known as valley of saints because of its rich spiritual culture in past. Do you think it has declined now?
SM: Spirituality never sees a decline. It may not be visible but there are people who uphold its legacy even now. They do it discreetly. The proponents of Sufism are plenty in number but there actions are hidden. Kashmir is still the valley of great saints and Sada’ats and it will always remain so.
KR: Khanqahs and shrines are believed to have been the centers of spiritual studies in Kashmir. Do you think the practice still exists?
SM: What was Khanqah-e-Molla before advent of Islam in Kashmir? It was a temple of Shah Koul. There were 313 idols in it. When Shah Hamdan (RA) propagated Islam here, the Muslims themselves converted it into Masjid. Hazrat Mir Mohammad Hamdani made it a Khanqah where he gave spiritual guidance to people for a long time producing great Sufi saints in Kashmir. He also constructed 19 Khanqahs at other places of Kashmir. It is a place where a disciple receives training from his master while Mosques are meant for Salah (Nimaz). The Dastgeer Sahib’s shrine at Khanyar was constructed in 1030 by Shah Sakhi Mohammad Tarmizi. At that time the governor of Kashmir told him that there are ghosts inside khanqah but Shah Sahib entered into it chanting Kibriyat Sharief and all the ghosts surrendered. He had holy relic of Shikeh Abdul Qadir Jeelani (RA) with him which he placed there and converted it into a Khanqah to give spiritual guidance to the people there. After his death it remained there for long time. But now these places are no longer being used for such purposes.
KR: It is being alleged that people visiting shrines commit Shirk (sin of practising idolatry or polytheism) by kneeling and revolving around the graves of the saints. What do you think about it?
SM: Sajda (kneeling) is allowed before the Allah only while Tawaf (revolving) is permitted only around the holy Kaaba. Prophet (SAW) has allowed visiting graveyards which reminds a person of his ultimate and final destination. Sufis don’t do Sajda or Tawaf of graves. But, we believe that Allah’s blessings are showered within the radius of 8 km of the grave belonging to any saint. We only want to be part of it. Also, I believe that a Muslim can never do shirk. How can one be a mushrik (one who makes partners to Allah) after understanding the meaning of Kalimah that there is no God, but Allah and Prophet Mohammad (SAW) is his prophet? One who believes in the Kalimah, no power in the world can declare him Mushrik.
KR: You said that great saints still exist in Kashmir. Why don’t they come out and guide Muslims out of the mess they are in nowadays.
SM: They are waiting for the permission of Allah. Whatever is going on in Kashmir is actually punishment by Allah for our bad deeds. Nothing will change unless people don’t repent, ask for forgiveness of Allah and bring a change in themselves. Everything happens with the will of Allah. Kashmiris were simple people. The men and women did not know each other. People did not know much of Quran or religious teachings, but they had a pure faith on Allah. Now adulteration has ruined this nation. If it is not punishment then what else is it? We will not be forgiven unless we will not beg before Allah.
KR: How many people in Kashmir are striving to find a spiritual master to achieve guidance?
SM: Not many. Even if people start to look for a Rehber, they don’t endure for long. People follow easy ways, and give up easily upon facing hardships.
KR: Muslims are in crisis. People are working on various fronts like Tableeg, Jihad and imparting religious education besides following the line of Tassawuf to bail out the Ummah out of this mess. What method do you suggest will be more effective in dealing with the present day situation?
SM: Spirituality is only one of the part of Islam. There are others like Tableeg (propagation), Jihad (strive in the way of Allah) and Ishayat-e-Din. Following only one thing will not help. Muslims have to do all these things together. And unless we are not ready to change ourselves, the sermons will not help. But I believe that Mujahid, Aalim, Muballig, everyone should have spiritual masters to put them on a right track. History is full of incidents where Muslims have dominated again and again after being decimated and oppressed.
KR: You suggest that just a guide’s role by a spiritual leader or saint is enough to resolve all issues that Muslims are facing. Don’t you think that personal involvement in struggle against falsehood is what is much needed of these spiritual masters?
SM: It is not like that. As soon as they will get a call from Allah and Prophet (SAW), they will offer their heads. They are only waiting for Allah’s direction. At this point in time, everyone is waiting for Imam Mehdi to arrive.
KR: Does it mean that there is no direction from Allah as of now?
SM: Actually, we are not ready to change. Allah gives direction anytime and every time. All we need is to change ourselves. First, we have to become worth of doing something for Allah. If you and I are not able to banish the idols out of our hearts, how can we lead and fix the Ummah.
KR: Some people say that music has a role in Sufism when it is prohibited in Islam. What are your thoughts?
SM: When Prophet Mohammad (SAW) migrated from Makkah to Madina, the people greeted him by beating dhuf (drums) and He (SAW) did not stop them. So in Islam only a particular drum called dhuf is allowed. In Tassawuf, we believe in music but which is produced by the chords of ones heart while performing Zikr (remembrance of Allah). We say hymns in praise of Allah and Prophet (SAW) in particular tones which have different effects. If any person does not understand something through words, we make him explain by hymns and Naats. However, Khawaja Moindeen Chesti (RA) and few others would use dhuf sometimes while reciting Naats. But the music used in movies, songs, which attracts people towards immoral activities, is not allowed in Islam or spirituality.
KR: Propagation of Islamic teachings is the duty of every Muslim. What is your modus operandi?
SM:I have laid the foundation of an international organization, Mohsin-ul-Aalameen, that works on a small aspect of Prophet’s (SAW) life i.e service to the mankind. It has members all over the world who, every month, take leave for two days from their routine work and visit hospitals and old age homes to help the people in need. My preamble is to bring smile on any human face which, I believe, is equivalent to the worship of one hundred years.
Besides, we conduct seminars, conferences and lectures on different aspects of Islam and spirituality all over the world. It does influence people. Many people in different countries have reverted to Islam in front of me. We don’t compel them or thrust anything upon them. But the life’s misery brings them towards Islam.
Once in US, a rich businessman came to me and told me that he had a property worth 300 million dollars, but couldn’t sleep during the nights. He asked me if I could help him anyway. I told him to take a leave from his business for a month and work as a laborer in his own factory. He did so and due to hard labor during days, got tired and slept well during the nights. He was impressed. He told me that he does not need money, he needed solace and peace of mind. So this way people have been influenced. Life is successful if we are able to work on and implement only a part of the teachings of our beloved Prophet (SAW) effectively.



After screening the facts from the recorded history, it appears to be authentic that Hazrat Khwaja Khawand Mahmood migrated from Kashghar, Bukhara to Gujrat in in the reign of Akbar.
The author of Tuhfa Naqshbandya Kh. Abdur-Rahman Naqshbandi writes about his ancestor:
Mahboobi Ilahi Hazrat Khwaja Khawand Mahmood Naqshbandi entered this paradise in 1010 H in the reign of Akbar, by the route of Gujarat and in 1017 H constructed ‘Khanqah Faiz Panah’ in Mohalla Sikandar Pora, now known as Khwaja Bazar and appointed his son Hazrat Kh. Moin-ud-Din as his successor for the propagation of Naqshbandi order and as caretaker of Naqshbandi Khanqah and that of the jagirs attached to it. Himself he settled in Lahore in the reign of Shah-i-Jahan (1037-1076), When Zafar Khan Ahsan was the Governor of Kashmir. He settled in Dar-us Saroor Lahore, where his other sons were residing. He got constructed a Jami Mosque and a Madrasa at Begum-Pora Lahore near Shalimar Garden there. He died there in 1052 H.
Kh. Azam Dedmri writes in ‘Waqat-i-Kashmir’:
In the Mohalla where his progeny resides, he got constructed a Khanqah for his disciples, where there was actually the house of the King of Kashmir Husain Shah and built a small mosque. When the Naqshbandi order progressed and the circle of disciples expanded, he intended to construct a vast Khanqah and it is said he was blessed in a dream by Prophet Muhammad (PBH) and got shifted the Khanqah of Hazrat Mir Baba Uwaisi at Isham village and a small mosque was built in its place at Isham. Tarikh-i-Hasn states that Husain Shah Chak had established a vast garden near the ziarat of Hazrat Kh. Moin-ud-Din Naqshbandi and had passed a water channel (Lachma Khul) through it with installation of fountains and in the Mughal period Hazrat Kh Khawand Mahmood occupied it and constructed a Khnqah in it.
The records of history reveal that Hazrat Khwaja MOIN-UD-DIN NAQSHBANDI (RA) had entered Kashmir in 1010 H in the reign of Akbar, along with his father Hazrat Khwaja Khawand Mahmood (RA) and his family but had to leave Kashmir along with his father and reside at Lahore on the royal orders and later on Kh. Moin-ud-Din returned to Kashmir for permanent settlement and to propagate Naqshbandi order and look after the affairs of Khankahs and the disciples. Besides propagation of Naqshbandi order, he performed the job of writing books and took care of Khankahs and after his death , when all his three sons had died in his very life-time, the affairs were managed by his pious wife named GUL BEGUM- ( the daughter of Awrangzeb’s sister wedded to Kh. Abdur-Rahim Dahbidi ). Besides his grandson Kh. Nizam-ud-Din was too young to take this huge responsibility.
Histories are surprisingly silent about the details of the efforts made by Kh. Moin-ud Din Naqshbandi in propagation of Naqshbandi order, his teaching of disciples in Khanqah, sermons and other engagements, but whatever details could be obtained are mentioned here-under:
Hazrat Khwaja Moin-ud-Din Naqshbandi got educated and initiation under the famous Islamic Muhaddis Hazrat Sheikh Abdul Haq Muhaddis Dehlavi. He obtained knowledge of Hadis also from him. Initial education he had received from his father. After obtaining the certificate of Fiqh and Hadis from Sheikh Abdul Haq Muhaddis Dehlavi, he got engaged in the religious engagements and when he shifted from Lahore to Kashmir for staying permanently and to promote Naqshbandi order as recorded in various histories of Kashmir- all the known Scholars, Fuqaha, Fuzala called on him and their association continued with him till the last day. Among these renowned scholars were Mulla Mohammad Tahir ( son of renowned Fazil, Faqih, Scholar Moulana Haidar Allama- who too was the disciple of Hazrat Sheikh Abdul Haq Muhaddis Dehlavi and a handwritten manuscript copy of Sheikh Muhaddis Dehlavi in five orders-(Qadirya, Shazilya, Madinya, Chistya and Naqshbandya) bestowed to Allama Haidar bin Feroz Kashmiri, is presrved in our library as our ancestor Sheikh Mohammad Moomin Shah Sayid Suhrawardy was a contemporary of Allama Haidar and a direct disciple of Allama Baba Dawood Khaki (RA)), Mulla Abul Fatah kaloo, Mulla Yousuf Muddarris, Mulla Abdul Gani, Sheikh Ahmad Mufti, Kh Allama Haidar Charkhi (mentioned above) and other religious scholars. Religious discourses were held with these great scholars and guidance to the thirsty seekers of the way was also thus provided. It was after the intercourse with such scholars that Kh. Moin-ud-Din Naqshbandi produced the book FATAWA NAQSHBANDIYA

Some of the disciples of Kh. Moin-ud-Din Naqshbandi (RA) who are mentioned in various references are: Moulana Abdul Hakim son of Kh. Abdul Kareem Bandey Baldimiri, Akhoond Mulla Tayyib (Sayid), Mulla Abd-ur-Rahim Faffoo, Kh Haidar Natnoo Allama–also disciple of Sheikh Muhaddis Delavi, Moulana Abul Fatah Kaloo -also disciple of Kh Haidar Natnoo Allama (as stated above). The other scholars associated with the Naqshbandi Khanqah were: Mir Mohammad Ali Qari (d.1070 H), Mulla Husain Khubbaz (d.1189H)), Shah Mohammad Sadiq Qalandar (d 1093), Hazrat Kh. Ahmad Yasvi Naqshbandi (d1114 H), Sheikh Abdur-Rahim Qadiri, Mulla Abdur-Razak Gojwari (1122H), Mulla Kazim Chaoo (d 1120 H), Mulla Mohammad Abid Topigaroo (d. 1122 H) etc.
The other authored by Kh. Moin-ud-Din Naqshbandi are mentioned in the history as: Fatawa Naqshbandiya, Kanzul Saadah, Miratul Qaloob, Sair-i- Khairul Bashar, Mirat-u-Tayibah, Risal dar Ahwal-i- Khwaja khawand Mahmood, Maqamat, Mashariqul Anwar, Risala dar-raddi-Mulahidah, Tafsir-i-Mushif Majeed and Risala Raddi Shahtiyat-i- Mulla Akhoond Shah
Kh. Moin-ud-Din Naqshbandi has connected his family tree upto Hazrat Qutb-ul-Irshad Kh. Ala-ud-Din Attar who was married to the daughter of Hazrat Kh. Baha-ud-Din Naqshband (RA). THe chain is as: Hazrat Kh. Khawand Mahmood s/o Hazrat Mir Sayid Shareef s/oKh Zia-ud-Din s/o Mir Mohammad Naqshbandi s/o Kh Taj-ud-Din s/o Kh. Ala-ud-Din s/o Kh Husain s/o Kh Ala-ud-Din Attar (RA)
The chain of initiation is from Hazrat Moulana Mohammad Qazi Khalifa of Hazrat Kh Ubaidullah Ahrar detailed as: Hazrat Kh. Khawand Mahmood- Khalifa of Kh Ishaq- Khalifa of his father Moulana Khwajagi Sayid Ahmad Kasani- Kh/o Moulana Lutfullah kh/o Makhdoom Khwajagi Ahmad Kasani- Kh/0 Hazrat Moulana Mohammad Qazi- Kh/o Hazrat Qutb-ul-Urafa Khwaja Ubaidullah Ahrar (RA)
With the efforts of his father the order of Naqshbandiya was revived in Kashmir after over 100 years. His disciples were spread in Kashmir and Lahore, among whom was Hafiz Khadim of Lahore – a famous person who was equipped with the exterior as well as the interior knowledge. Besides there were others whose names are inscribed on the wall of Khanqah Naqshbandya and about some of whom Kh Moin-ud-Din mentions in Maqamat.
When Hazrat Khwaja Moin-ud-Din reached the age of 70, signs of illness appeared on his body and he passed away on 29th Muharram 1085 H and was burried in the Khanqah-i-Faiz Panah. Since then every year on 29th Muharram falls his Urs day. The other Urs day of Hazrat Khwaja Baha-ud-Din Naqshband of Bukhara (RA) – the founder of Naqshbandi order is celebrated on 3rd Rabi-ul-Awal every year.
Er, Mohammad Ashraf Fazili
Retd. Chief Engineer