Mahboob-ul Aalam (RA):Pinnacle of our Spiritual Legacy(Dr. S. Iqbal Quraishi)

Kohi maran SRINAGAR KASHMIR

Shukur lillah Haale mann har lahza Neiko tar shud ast
Shaikhe Shaikhan Shaikh Humzah ta maraa rahbar shud ast
(Allamah Khaki)

Kashmir being famous in the world for its picturesque beauty that nature has bestowed her abundantly led it to be known as paradise on earth
Gar Firdows barr roye zameen ast,
hameen ast o hameen ast o hameen ast.
Its environs full of serenity has produced and attracted lots of personalities who were in search of Absolute Truth & Reality and wanted to dissolve their existence with the nature’s ecstatic dance. This perseverance was so much passionate that this region became a hub for spiritual experiences by the Sufi saints to unravel the secrets and mysteries of the Truth and therefore, evolved to be known as Pir waer (The Garden of Saints).

The surroundings laid a great impact on the psyche of the people of Kashmir to make them subtle and humane. The onset of Islam to this region was welcomed by the then Buddhist ruler Rinchen Shah (who was in search of Truth)when one of the great Saint of Suhrawordi order namely Hz.Sayyid Sharf ud Din Bulbul was meditating on the bank of river Jehtum and Rinchen Shah along with his wife were overwhelmed by the spiritual impact of the saint and embraced Islam. History bears testimony to the fact that the people of Kashmir embraced Islam primarily by experiencing its spiritual manifestations which were transmitted by the Sufi Saints who had come here mostly from Central Asia- the then treasure of spiritual movements and orders.

The process continued and within a short span of time majority of the population in Kashmir was attracted towards islam and embraced it as the way of experiencing their lives in enlightenment, certainly with the untiring efforts of the Saints such as Hz. Shah e Hamadon, Hz. Soyyid Husain Simnani and Hz, Mir Muhammad Hamadani, predominantly, by the influence of their moral & spiritual character. To mention a few more Sayyid Muhammad Rufal at Asfahani, Sayyid Ahmad Quraishi, Sayyid Muhammad Quraishi, Shaikh Noor ud Din Reshi, Baba Nasr ud Din Reshi, Sayyid Ali Aali Balkhi, Baba Boom ud Din Reshi, Baba Zain ud Din Reshi, Babo Lateef ud Din Reshi, Baba Nawroze Resh|, Baba Shakoor ud Din Reshi, Sayyid Muhommad Madani, Shaikh Baha ud Din Kubrawi, Sayyid Jomal ud Din Bukhari, Sayyid Mansoor, Sayyid Hassan Mantagi, Sayyid Muhammad Amin Owaisi, Mir Mirak Andrabi, Shaikh Homzahh Makhdoom; Mir Sayyid Ahmad Kirmani,

Shaikh Yaqoub Sarfi, Makhdoom Haji Ahmad Qari Al-Quraishi and Khwaja Tahir Rafiqui. As the list is endless to be mentioned and there has been a tremendous contribution of these personalities not only in grooming the collective character of the people of Kashmir but also by creating a treasure of knowledge & literature that exists both in published and unpublished forms. The literature expounds various dimensions of knowledge & wisdom which includes numerous dimensions of Tasowwuf as well, wherein, the secrets of Sufi experiences and observations have been recorded.
Since last more than six hundred years now, our Patron saint Alamdaer e khitaye Kashmir, Hz. Shalkh-ul Aalam has soothed the generation after generation by his teachings recorded in Shruks which had a great impact on the people from all walks of life irrespective of cast, colour and creed. History bears witness to the fact that Shaikh-u/ Aalam carries a distinct and iconic status for this region. He not only played a very significant role in awakening the people against the tyranny but also influenced all the then existent ideologies and dogmas by the fundamentals of Tawheed, Tassawuf and Gnosticism.

Likewise, Hz. Sultan-ul Aarifeen Shaikh Hamzah Makhdoom carried on the mission of his predecessors and
strictly practiced the Shariah. Hz. Makhdoom was bom at Tujar Sharief in 900 A.H. In his infancy his mother suffered from the scarcity of milk to feed him, so a nurse was called but astonishingly he didn’t accept her milk for many a days and
ultimately it was unrevealed that the nurse had come to feed Hz. Mokhdoom without the permission of her husband, Keeping in view the spiritual inclination Hz. Makhdoom was brought to Srinagar by his grandfather Zaitee Raina, where, he imbibed Quranic knowledge from Baba Fatehullah within a record time. Then Hz. Makhdoom was advised to join renowned and prestigious Madrassah Dar-ush Shifa located near the foothills of Kah-i Maran.

“After elementary study of the Quran in Tujjar, his village, Shaikh Hamzah was sent to Baba Ismail Kubrawi, a well-known scholar of his time, who enrolled him in the college known as the Dar-ush-Shifa at the foot of the Koh-l-Maran. Besides the Quran, its exegesis,Traditions and the Fiqh, Shaykh Hamzah (r.a) studied Sufism and allied sclences One of his noted teachers was Akhund Mulla butfullah, Another was Mulla Fathullah Haqqani, the san
of Baba Ismail Kubrawl.” (G.M.0. Sufl, Kashir-
Being a History of Kashmir, Vol |, All Mohammad &
Sons, 1970, 2008, p. 112}

Hz. Makhdoom used to go to Khangoh e Shamsi Chek for performing Dhikir to satiate his spiritual quest. The book Asrar-ul Abrar mentions that Hz. Makhdoom said that he was bestowed with knowledge from Gaib (unseen), moreover Allama Khaki says in the masterpiece Wird-ul Mureedeen:

Chu Khuda ime ludini kard taileemash ze mehor

Bahre osror-i ilighl aalimay amhar shud ast

Knowledge to him was bestowed by the Creator Himself
Thus in the mysteries of creation he acclaimed Mastery

Furthermore, Khwaja Azam Dedmari mentions in Woqiyate Kashmir that Hz. Makhdoom was initially guided from Gaib and thereby, points towards his association with Uwaisi silsilah and then, once Hz. Makhdoom in a dream saw Prophet (PBUH) wherein, he ordered him to take Bayah (oath) on the hands of Hz. Sayyid Jamal ud Din Bukhari who would reach to him very scon. And the same thing happened and Hz Makhdoom took Bayah on the hands of Hz. Sayyid and entered into the Suhrawardi silsilah, as Allamah Khaki says:
Gam na bayad khurd maoraan rowze hashr az tishnagi
Mumbaye een silsilah chu Saqiye Kawser shud ast
Let us not be worried about the thirst on the doomsday
As the origin of this silsilah is the holy Prophet (PBUH)
{Saqi-e-Kousar) himself

Hz. Makhdoom throughout his life practiced and transmitted the secrets of spiritual enlightenment, ecstasy and frenzy amongst the hundreds and thousands of disciples along the lengths and breadths of this region in order to know and go nearer to the Absolute Reality and achieve purification, as the holy Quran proclaims, “But those will prosper who purify themselves (87:14).

Prof. Syed Mohi ud Din Habib who translated a book of Abdul Majeed Raina’s Sultan-ul Aarifeen Spiritual Epitome of Kashmir writes:

Allah had favoured Hz. Mahboob-ul Aalam Sultan-ul Aarifeen with such high status and unlimited blessings that in every word and action and in happenings and events a clear glimpse of his intuitions, miracles and manifestations were reflected. There is no limit to his spiritual events and manifestations. Baba Daud Khaki writes once an idea came to my mind that | shall write a bit about the miracles and the manifestations of my guide which | saw with my own eyes and heard with my own ears. The time came when by the Divine help and favour of God | decided to write an eulogy about him and produced in me the power to present his miracles, his status and spiritual manifestations”.

It is a well established fact that the people of Kashmir embraced Islam under the influence of Sufis and the impact is so strong that they by and large for the last 700 years adhered to Islamic faith and practices associated to Sufi culture of tolerance, accommodation, togetherness and harmony without any apparent serious difference or conflict among sects or religions. Kashmir is an unique place in the world where Islam was spread through spiritual (Sufistic) influences exhibiting great degree of forbearance, love and peace amongst the masses, which unfortunately at present is diminishing every day in and day out.

Hz. Makhdoom as a missionary with great zest and zeal travelled along length and breadth of the region to disseminate the real message & teachings of Islam. He was instrumental in setting up a large number of masjids all over the region and a galaxy of disciples of highest intellect were groomed by Hz. Makhdoom who in turn vehemently worked on the ground amongst the common masses both individually and collectively to spread the real message of islam. The prominent disciples are Hz. Mir Baba Haider Tulmuil, Hz. Baba Dawood Khaki, Hz, Shaikh Ahmad Chogii, Hz Khwaja Hasan Qari, Hz Khwaja Ishaag Qari, Hz. Khwaja Sikandarpuri, Hz. Baba Ali Raina, Hz. Meeram Bazaz, Hz. Shaikh Rupa Rishi, Hz. Shaikh Babs Harde Rishi, Hz, Sayyid Mir Khan, Hz, Mullah Feroz Ganai, Hz. Mullah Shams ud Din Pal, Hz. Khwaja Attar Ganai, Hazrat Mubarak Khan Baihagi, Hz. Khwaja Usman Kout, Hz. Mutlah Soff Baba, Hz. Mullah Sofi Ahad, Hz. Mir Abdullah Qazi, Hz. Khwaja Bahram, Hz. Mian Manik Shah, Hz. Khwaja Dawood Tusi, Hz. Regu Dar, Shaikh Behram Gortengoo, Maulana Mir Muhammad Afzal, Hz. Shaikh Bayazid, Hz. Shaikh Hassan Baba Mutawalll, and Majzoob Zeeti Shah Dragmullah.
Later on the mission was continued by the great missionaries like Hz. Baba Naseeb-ud Din Gazi and Hz. Shaikh Dawood Batmatoo and the Silsilah is still in continuum and having deep roots in unrevealing the complexities of the knowledge and
wisdom to know the Absolute Reality. Moreover, the endeavours put forth by Hz. Makhdoom in institutionalizing the integrated holistic system of education by introducing the concept of Taleem and Tarbiyat. Hz. Makhdoom then became the Muhtamim-e Aala {rector) of Dar-ul Shifa and also developed a library in the vicinity of Hz. Sayyid Belaad-e Rumi’s shrine.

Few masterpiece literary works written by the disciples of Hz. Makhdoom are:

Wirdul Mureedin and its interpretation Dastur~ul-Salikeen — Baba Dawood Khaki, Risalae Sultani- Shaikh Ahmad Choguli, Hidayat-ul Mukhliseen – Baba Haider Tulmull, Chilchilat-ul Aarifeen – Shiakh Ishaaq Qari, Tazkirat-ul Murshideen — Khwaja Meeram Bazaz, Tazkirat-ul Aarifeen — Baba Ali Raina, Ramooz ul Talibeen – Maulana Jafar. And the later contributions are Noornama — Baba Naseeh ud Din Gazi, Asrar-ul Abrar — Baba Dawood Mishkati, Sultani — Mullah Baha- ud Din Mattoo etc. Almost every historian and chronicler of Kashmir has mentioned the role and contribution of Shaikh Hamzah with high reverence. Most of the poets especially Mathnavi writers and sufi poets of Kashmir have composed eulogies of this reversed saints.

Notwithstanding that, from the later part of last century differences among sects or religions have surfaced vehemently and the culture of tolerance and accommodation diluted with adverse effects on peace and harmony, has led the people of Kashmir towards a Moral & Spiritual vacuum. In fact, to undermine and trivialize the real message and philosophy of Tasawwuf there is a type of critical incompetence, alas, too frequent, that tries to hide its native sterility behind a barrage of fine and impressive words. Vague
thinking, ill-formed generalizations, diffusive and rambling developments of half baked ideas often acquire a deceptive
appearance of exactness and solidity by the well-known trick of camouflaging words.

Those people who claim to have understood the problems of ailing humanity should study the life and works of the great saints like Hz. Makhdoom to re-evaluate and re- access their claims, as the Ziyarah stands out, even in this era of materialistic predominance, for those who are In the quest of the Divine search.

As Allah says, “Whosoever shows enmity to someone devoted to me, | shall be at war with him. My servant draws not near to Me with anything loved more by Me, the religious duties have enjoined upon him and My servant continues to draw near to Me with supererogatory works so that | shall love him. | am his Hearing with which he hears, his Seeing with which he sees, his Hand with which he strikes and his Foot with which he walks. Were he to ask (something) of, | would surely give it to him and were he to ask Me for refuge | would surely grant him. | do not hesitate anything as much | hesitate about (seizing) the soul of My faithful servant … he hates death and | hate hurting him” (Hadith e Qudsi, Sahih Al. Bukheri).
To conclude, in the present chaotic upheaval of global happenings the fundamentals of human values have come under a severe disqualification and amongst these values the most strived for is the peace of mind, which has often been breached on one pretext or the other but if one turns the leaves of history it becomes evident that individuals even in messy times generally enjoyed a peaceful orientation but in our times the most severely hit segment of serenity is an individual which results in restless family and a reactive society. It is thus very important to ravish a way out which can at least bring human beings together under the overwhelming Influence of an atmosphere of tranquility. In such an unpleasant atmosphere spirituality is the only tool which can
gradually grow and will take the shape of soul for every aspect of life. To conclude | quote the words of Mirza Kamal-ud Din
Shaida says:
Aap ki seerat soraapaa jazbaye Islam hai
Aap ki sawaaz may tawheed ka paigaam hai
Khoke pag say aap kay Khaki bhi Afiaki hua
Baarokaliah keemlyah woh paykare khaki hua

(Dr. S. Iqbal Quraishi)

HEAD, international Centre for Spiritual Studies,
Islamic University of Science & Technology

ARTICLE PUBLISHED IN ALAMDAR JOURNAL 2016

Sheikh Hamza Makhdum (R.A): A Great Saint Of Kashmir Valley

In the valley of Kashmir persons, who established through their actions and precepts, captivated the hearts of the people, called them to the true Religion and filled the hearts with the light of monotheism, faith, and devotion, Sultan-Ul-Arifeen (R.A) stands taller among them. Sheikh Hamza Makhdum, entitled Mehboob-Ul-Alam, and Sultan-Ul-Arifeen (R.A), was born to Baba Usman, of the Chandra-Vanshi Rajput family, a hereditary landlord, a scholar and a mystic saint of high order. Sultan-Ul-Arifeen Hazrat Sheikh Hamza Makhdum, in this manner, inherited the mysticism.
Sultan-Ul-Arifeen inherited the mysticism, and from the very childhood was inclined to the company of holy men, and to the truth. Having read the holy Qu’Oran in the village, he went to the seminary of Sheikh Ismial Kabroi for higher studies.
Once he was playing instead of going to elementary school (maktab) His father happened to come there, grew angry, and beat him so severely that he fell ill. From the day he pledged that he would never play with his Grand Father Zaiti-Rena. He went to see Fatah Ullah (son of Hazrat Baba Ismial) the spiritual teacher of the Rena tribe, and learnt the Qu’Oran for a year in the monastery at Shamsi-Chak here he was enrolled into the seminary of Baba Ismial Kabroi, as a student, for higher studies. He studied the Jurisprudence, Tradition, Logic, Philosophy, Ethics, and Mysticism. The saint led a very simple life throughout. The title Sultan-Ul-Arifeen indicates to serious efforts and painstaking prayers did. During his studies he meditated. Baba Davood opines that Hazrat Makhdoom did not rest during night for years but remained engaged in prayers.
Sultan-Ul-Arifeen says, “I was directed to say the daruds, mention of the names, and prayers because of His kindness and whenever I sluggish in the conduct I was reprimanded. “Hard work and painstaking prayers in the early youth made him old before time.
The great sage followed the Sunni (Tradition) strictly not only in prayers but also in table manners, dress, manners, and etc. He scrupulously followed the Prophet and his love for him knew no bounds. These things helped him to reach the highest rank. Later, he had to forsake his love for isolation in order to serve the people. He remarks:
“In the early days I had completely abandoned the company of the people. Allah granted me the gift of peace at heart and composure of mind. He ordered me to serve the people so I came and started delivering the Message.”
Generally the sages are indifferent to the Shairah. In the case of the persons of the Rishiyat Order, the indifference is evident. The suppression of self, renunciation of physical demands, asceticism, and other local effects are clearly visible on sages and the Islam here. His greatest contribution was that he delivered it in its purest form to the people. He followed the Shairah strictly but asked others to do it; opposed to their reluctance of legitimate things; joined the Shairah with Rishiyat and asked the people to follow into the footsteps of the Prophet Mohammad (S.A.W) and relieved them of their superstitions. He made Hirdey Rishi eat meat under his orders, wore rich dress, declared superstitions as untrue, opposed and exposed the hypocrites, advised to work hard continuously, observed personal hygiene and cleanliness and instructed to take lawful food and to lead pious and pure life. These are the teachings that show that he tried to build a society on the pattern of the Holy Book and Shairah.
His greatest contribution was that he instructed the people to forsake superstitions and Un-Islamic activities through his speech and actions. Numerous instances can be cited from his life. One of them is: Two streams flowed in Nadi-hil, and there stood a bied tree between them. The blasphemous held it sacred and observed many rites. Nobody could go by it during night. If anyone did, he was stuck in superstitions and made offerings for his relief. When Sheikh reached the place he declared, “The Jins and Satins have fled.” He ordered for the cleaning of the streams and building of bathrooms. He relentlessly fought against such superstitions and practices, stayed at the, places to make the people fearless, got mosques built there, for instance cleansed the stream ‘Bech-nag’ at Karora and built a mosque there. Similar practices and superstitions were prevalent at Shinga-pal stream in village Barar; he too stayed there and built a mosque under the supervision of Abdul Rashid. He too built a mosque in village Aham. Wherever he observed people entangled in them, reached there, and removed their fears from his deeds. The greatest contribution of Sheikh Hamza Makhdum is the negation of the spread of the Shiat, by Sheikh Shamsuddin Iraqi, under state patronage. He made Sheikh Shamsuddin Iraqi’s efforts in effective and strengthened the tottering beliefs of the people.
Sultan-Ul-Arifin’s whole life was full of strange revelations and miracles.
Sheikh Hamza Makhdum left this world in the Hijri year 984 during the reign of Sultan Ali Shah Kochak. His colleague Tahir Rafique said his funeral prayer. He was buried near Hari parbat. (Rainawari Srinagar) Thousands of people visit the shrine to pay their respects to this great saint of Kashmir. After schooling and spiritual initiation he was destined to become the leading Sufi. The Sufi came to be known as Mehboobul Alam, Sutanul Arifeen Shaikh Hamza Makhdoom (R.A). Sheikh Hamza is regarded next to Sheikh Nuruddin Rishi, who is considered as the leader of the spiritual domain in Kashmir. If Sheikh Nuruddin is revered as Sheikh-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 Kashmir. 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. This is also indicative of the reverence and the popularity the saints commanded among the people and also of the rulers.
Hazrat Sultan-Ul-Arifeen had many disciples. Hazarat Sheikh Baba Dawood Khaki the chief disciple of Hazarat Sheikh Hamaza Makhdoom Sahib, Baba Dawood Khaki has also been the chief Qazi of Kashmir and a scholar of great repute. It is said that Shah Hamdan the great saint of Hamdan in Iran who had come to Kashmir about 600 years back, visited the town and offered prayers at a platform where now the present mosque of Hazrat Sheikh Baba Dawood Khaki stands. The ground floor of the mosque was completed in 800 Hijri (1397 A.D) by Mir Mohd Hamdani, the son of Shah Hamdan. It is reported that Baba Dawood Khaki undertook the construction of the first floor of the mosque in 987 Hijri (1579 A.D) while the second floor of the mosque was completed in 990 Hijri(1582 A.D) under his own supervision. The saint propagated the ideology of Islam and constructed number of mosques in different villages of Anantnag district, which even now remains named after him. The saint died in 995 hijra(1587 A.D) after staying in the district for about ten years. It is said that after a period of three weeks of the death of the saint, then Mughal Governor of Kashmir had a dream in which he saw Mukdoom Sahib (R.A) directing him to bring the body of Babd Dawood khaki to be laid his side at Srinagar .The Governor therefore secretly bring the body of Baba Dawood back to Srinagar where the body of the saint stands buried by the side of the grave of Hazart Sheikh Hamaza Mukhdoom Sahib (R.A).

(The author an associate professor at S K University of Agriculture Sciences & Technology –SKUAST Srinagar writes on Islamic topics exclusively for “Kashmir Horizon”)

A PAGE FROM CHIRAG-i-MARIFAT/ CHILCHILAT-UL-ARIFEEN

HAZRAT MAKHDUM SHAIKH HAMZA (RA) [900 AH- 984 AH]

(An introductory page from “CHARAG-I-MURIFAT”- translation of ‘CHILCHILATUL ARIFEEN by Hazrat Moulana Mohammad Ishaq Qari Kashmiri (b. Mazar-i-Baqi). After the advent of Islam Kashmir has produced innumerable Awlya, Aqtab, Abdal and renowned Scholars, who have served the cause of Islam to their utmost, using all their abilities and had made the sole purpose of their life the spread of the religious knowledge, eradication of Kufr and Shirk and to promote love among humanity. They devoted every moment of their life in this very purpose. Among these spiritual giants, the revered person of Hazrat Sultan-ul-Arifeen does not call forany introduction. Every child of Kashmir is acquainted by his name and about the location of his last resting place. HIS BIRTH: His sacred birth took place at Tujjar Zaina Gir in 900AH in the house of Baba Mohammad Usman Raina. His mother Bibi Maryam was a pious, God-fearing, devoted to regular prayers and fasting. She was a degree higher than other girls of the village in her intellect, understanding and shyness, thus unparalleled. The family of Baba Usman Raina had been converted to Islam since six generations only. His dynasty belongs to the historically famous and well known dynasty of Chandar-Bansi clan, which according to Shastrya books reaches up to Brahma.From the different history books, which have recorded their details in Urdu and Persian, the family tree is as under: Hazrat Makhdum Shaikh Mohammad Hamza (RA) ibni Mohammad Usman Raina, ibni Zaiti Raina, ibni Jahangir Raina, ibni Daulat Raina, ibni Abdal Raina,ibni Ahmad Raina, ibni Rawan Chandar, ibni Ram Chandar, ibni Sangram Chandar, ibni Bilad Chandar, ibni Mal Chandar, ibni Susram Chandar. With the fruitful association of religious scholars and sofi saints, this dynasty too got once influencedby spiritual rays of Islam. Many God-fearing, pious and noble persons were born in this dynasty, who spread the lesson of humanity and best etiquette among masses. Lastly it was Hazrat Makhdum Shaikh Hamza (RA), who was born in this family, who established his might of spiritual excellence not only among Kashmiris, but also in rest of India as well, and transformed lakhs of people in the likeness of the purified gold, after building their inner character. Moulana Ishaq Qari Kashmiri (RA) states about an event that took place in the childhood of Hazrat Sultan-ul-Arifeen that after thorough research and enquiry, it is established thathe was a born saint and he was blessed by the sightof Hazrat Khizar (AS), when he was still in the mother’s womb.According to Moulana Ishaq (RA), when his mother had to go out in the darkness during her pregnancy, she could see nothing and was very much vexed and suddenly there was a light like that of the fourteenth moon and she thought, what could this light be due to, which made entire surroundings to shine? And there camea reply that this light is due to the spirituality of your son, who is in your womb. By the light of his spirituality, a world will become enlightened and common people will get an everlasting benefit and in fact all this happened later on. He conveyed the message of Tawheed, Risalat and of human brotherhood among innumerable servants of God and lakhs of the servants were successful on sipping the drink of Unity.

His initial Education: His initial education took place in Tujjar village Pargana Zainagir. After this he was admitted in the Madrasa Dar-ul-Shifa of Baba Ismail Kubravi in Srinagar., Where ther was arrangement of teaching inner knowledge along with the external knowledge. He learnt the intricacies of concentrating on Allah, night worship, tahajjud, Awrad-u-Azkar etc. His mind and heart became clear like a mirror after getting trained in all these traits. He reached his pinnacle of the outer knowledge in the young age of twenty only. His teachers would be surprised on seeing his alarming ability and descriptive answers of the questions put to him. This was all due to the inner knowledge-( Alim-i-Ludni).

Silsila Suhrawardy: A grand person of Silsila Suhrawardy Hazrat Sayid Jalal-ud-Din Dehlavi (RA) was once seated in Madina Munawarah. He witnessed in a dream a handsome adult in conversation with the Prophet Muhammad (PBH) and found blessings being showered on him. Makhdum Sayid Jalal-ud-Din asked, “O’ Prophet of Allah, what is the name of this boy and where does he live?” The reply was , “Outwardly he is the son of Baba Mohammad Usman Raina of Kashmir, but otherwise he is our son spiritually” It was on the instructions of the Prophet (PBH) that Sayid Jalal-ud-Din came to Kashmir to guide this youth.Thus Sayid Jalal-ud-Din guided him after reaching Kashmir and handed over to him the Khilafat nama of Suhrawardy Sisila. He stated that whatever was in his possession, that I have given to you as it was. If any true seeker comes, this gift should reach him too, so that the servants of God are guided. Sayid Jamal-ud-Din remained in Kashmir for six months and then returned to other corners of India for preaching among people of the land.

The Shajra Mubarak of Suhrawardy Silsila is as under: Hazrat Muhammad (PBH), Hazrat Ali (KW), Khwaja Hasan Basri (RA), Khwaja Habib Raiy (RA), Shaikh Maroof Karkhi (RA), Shaikh Siri Siqti (RA), Shaikh Junaid Baghdadi (RA), Shaikh Mumshad Dainuri (RA), Shaikh Ahmad Aswad Daynuri (RA), Shaikh Abdullah Amwiya (RA), Shaikh Zia-ud-Din Abul Najib Suhrawardy(RA), Shaikh-ul-Shayukh Shaikh Shahab-ud-Din Suhrawardy (RA), Makhdum ShaikhBaha-ud-Din Zakarya Multani (RA), Shaikh Sadr-ud-Din Arif (RA), Abul Fatah Shaikh Rukn-ud-Din (RA), Makhdum Jahanyan Sayid Jalal-ud-Din Bukhari (RA), Makhdum Sayid Nasir-ud-Din (RA), Sayid Makhdum Hamid Kabir (RA), Makhdum Sayid Shah Abul Fatah Rukn-ud-Din (RA), Makhdum Sayid Mahmood Abul Qasim (RA), Makhdum Sayid Mohammad (RA), Makhdum Sayid Hamid Sageer (RA), Makhdum Abdul Wahab Dehlavi (RA), Makhdum Sayid Jalal-ud-Din Bukhari Dehlavi (RA), Makhdum Shaikh Mohammad Hamza Kashmiri (RA).

His Khalifas: When he got the Khilafat-nama of Suhrawardy silsila, he started to benefit people by preaching and training them, in his house at Kalashpora Mukhdum Mandav Srinagar and people of every category used to come to him, who would get training in their inner and outer form according to their capacity. Among the scholars of the time the following were the persons who got fully benefitted by his useful association, who spread the knowledge of do’s and donts among lakhs of Kashmiris. Their biographies are recorded in detail in different books. The prominent disciples were: Hazrat Moulana Baba Daud Khaki (RA), Shaikh Ahmad Chagli (RA), Khwaja Hasan Qari (RA), Khwaja Ishaq Qari (RA), Moulana Feroz Ganai (RA), Mir Baba Haidar Tulmuli (RA), Mohammad AliRaina (RA), Molvi Mir Mohammad Afzal (RA), Baba Hardi Reshi (RA), Bayazid Shimnagi (RA) etc.

Baba Daud Khaki: He was the most favourite disciple of Sultan-ul-Arifeen and was called Abu Hanifa Sani due to his thorough hold on knowledge of Fiqah and Hadith. His disciples mentioned in the booksl/manuscripts are: Hazrat Mir Nazuk Qadiri (RA0, Baba Naseeb-ud-Din Gazi (RA), Khwaja Masood Pampori (RA), Khwaja Dawood Balkhi Zoonimari (RA), Shaikh Mohammad Moomin Shah-Sayid Suhrawardy (RA)- ancestor of the author, Haji uttar Baba (RA), Shaikh Mohammad Parsa(RA), Shaikh Ghazi-ud-Din (RA), Mir Yaqoob (RA), Khwaja Mohammad Parsa (RA), Shaikh Mohammad Sayeed (RA) (S/O Khaki) etc. Likewise the list of disciples of others too is a long one.

Biographies of Makhdum Shaikh Hamza (RA): His khalifas and faithful disciples have recorded countless books on his life in both prose and poetry, out of which the poetry book WIRD_UL_MURIDIN of Moulana Baba Dawood Khaki is famous. Its detailed translation DASTUR-US-Salikeen too has been done by him and both the books have been printed. Moulana Mohammad Ishaq Qari has written in 982 AH a detailed account of His biography and miracles performed by him inthe book CHILdren CHILAT-UL-ARIFEEN, which has been translated from Persian to Urdu by Abdul Salam Suhrawardy of Naid Kadal Srinagar in 1982 AD. Khwaja Mohammad Hasan Qari (RA0 has written RAHAT-UL-TLIBEEN. Baba Ali Mohammad Raina has written TAZKIRAT-UL-ARIFEEN. These are yet to be published. Baha-ud-Din Mattoo has written in Persian poetry the book SULTANYA. Saif-ud-Din Qari has written recently MATA-i- NOOR with quotes from ‘Dastur-us-Salikeen’, whichhas been printed. Khwaja Ghulam Mohi –ud-Din Amritsari has published from Amritsar a pamphlet in 1914 AD named TUHFA-i-MAHBOOBIA. Besides this many pamphlets have been written in Urdu and English by different persons who rever the saint. There are countless poetic presentations made by many authors Respectable Moulana Mohammad Qasim Bukhari (RA) has translated in Arabic poetry the WIRD-UL_Muridin.

His death: After attaining the age of 84 years and after a brief illness of seven days, he passed away on 24 th Safar, 984 AH (INNAte Lillehammer WA INNAte aloha RAJIOON) and I am writing this on 24 th Safar, 1434 i.e. exactly 450 years after according to Hijri Calender. He was buried on Koh-i-Maran, where he used to spend days and nights in solitude.Lakhs of people offered Nimaz-i-Janaza. Khwaja Mohammad Tahir Rafiqi Ashai (RA)gave him the lastbath and led the Janaza prayers.His mausoleum is frequented by all anf=d sundry and lakhs of people pay theirrespects on his Durgah.

article can be found here :- https://shahishaharyar.wordpress.com/2013/01/07/a-page-from-chirag-i-marifat-chilchilat-ul-arifeen/

A treasure of knowledge|A disciple in praise of his guide

In a verses of the compilation, Virdul Mureedeen, Baba Dawood Khaki, writer of this qaseeda (poem), says; it  is  having more than 360 verses like pearls, in praise of his mentor and guide Hazrat Makhdoom Sahib RA.which  has become a rosary of  pearls for the sufi saint, the recitation of which he assures shall add grace to  disciples  and can help a long way in achieving  their aims. The compilation describes the dynamism, mysticism, miracles, commands, teaching, knowledge power and spirituality of  his pir-o-murshad, Hazrat Sultanul aarifeen. RA. The compilation by the learned disciple of Hazrat Makhdoom Sahib RA,has been done taking into consideration the sayings, teachings and quotations of earlier prophets (Anmbiyas) – Mosses, Jesus Christ, Prophet MohammadPBUH, Companions of ProphetPBUH  and his family including Hazrat Ayesha RA, Hazrat Hazrat Ali RA,Ahlibyat RA Hassanain brothers RA, Imam Jaffer Sadiq RA, Abu Zar Gaffari RA , special  mention of the pre-era sufi saints like Sheikh Najjam Din Kubrah RA, Syed Jamal Uddin RA , Syed Jamal din Bukhari RA , Mehmood Pehalwan RA, Hardireshi RA,  Mula  Sheikh Ahmed Chagli RA , Isamil Koul RA  Doulat Raina RA , and  Syed Shamsuddin RA  etc. Various sufi lines the ( Silsilas) viz  Kubravia, Suhraverdia  and  Qadria, special prayers Wazaifs ; various forms of Knowledge super highways  viz, Alim Ludhni and Alim Najoomi , mention of countries like Arabia, Tibet, India including  Kashmir and different villages and places in Kashmir; sayings of prophet (Ahadees)   reflections from Quran etc.
In fact praising the mentor and guide is no way less than ibadah as  Moulana Roomi RA has too praised his guide in Masnavi and his son  and disciple Sultan Walad has praised his father and guide. Virdul mureedeen is in fact a unique scripture of its kind in Persian language as told by Allama Khaki RA that many great and renowned poets of his time were very known figures in the field of poetry yet could not compose such a qaseeda which is within the purview of  religious laws. It contains thoughtful and judicious religious laws, reality, mysticism, stages of mystic initiations, its stages and principals.
It is an interpretation of  quality of saint in light of the meanings of quranic verses and  crux of traditions. It describes the status, position and miracles of his pir murshad hazrat sultanul Aarifeen RA. While compiling the verses of Virdul mureedeen Allaama Khaki RA says that an eulogy in the version falls shorter to describe them all. He claims of having read all the God blessed saints and found  Sultanul AarifeenRA at par with great saints. While enlisting the miracles of the Sultanul Aarifeen RA, Allama KhakiRA believes that an ordinary human being cannot believe the impossible and commendable miracles of Sultanul Aarifeen RA; Allama does not feel disheartened, but gets contented with the example that black hearted Abu Jehal too did not believe the miracles of Prophet PBUH. He advises that do not refuse the excellence of mysticism, thinking about the time and space. Very strongly Allama Khaki  RA reiterates that association and company of a saint, the guide is fruitful while company of a stranger is harmful. He calculates that one sitting with a saint is worth forty and one week’s company of such a  Murshad is worth spending 700 years in dedicated and thoughtful prayers and advises to stop the supererogatory prayer and reply soon the Murshid’s call to get great reward.
He narrates that one who shows kindness, courtesy and sincerity towards the murshad gets benefitted. While seclusion without a guide leads astray. A murshad is like a lighted candle in chandelier of the body. Sultanul Aarifeen RA has been selected a guide and murshad of the people by the mercy of  Allah upon the people. Allama Khaki RA describes a student, who judges the guide or murshad’s Ibadah.
Allama  Khaki RA thanks  Allah  for creation of pleasures in him itself , with the kindness that sympathised the afflicted self and says that the dust of his murshad’s feet proved better than antimony of his eyes and dust of his path  proved better than ambergris to his mind
In the end Allam Baba Dawood khaki advises the reader as
Oh! Reader if you are judicious look to what the speaker said,the proverb”not to see who said” is manifested .
Author is Chief Scientist Div of Surgery and Radiology
dmmakhdoomi@gmail.com

Download the book wirdulmurideen with English translation here -> Wirdul Murideen of BabaDawood  Khaki (q) with

The saint we all call Makhdoom Sahab

 

It was the time when the present Nallahmar road was a famous waterway connecting Srinagar with wullar via Ganderbal. Hazrat Sultanul Aarifeen (AR) was performing ablution at the bank of this river at Kalashpora Ghat. There came a procession of few boats decorated with gold and silver, the music of the ores was heard from a distance. It was the procession of the Qazul qazzah the then chief justice of Kashmir, Aalama Baba Dawood Khaki (AR) coming from Koolipora, Nowpora to attend his court. A man performing ablution at the bank directed the boat men to ask their chief justice to come to me. Baba Dawood Khaki(AR)  refused at the very first instance to obey the order of a person ordinarily dressed. The entire procession of boats came to standstill, despite the efforts made by boatmen to carry boats forward. No boat moved from its place. Baba Dawood Khaki (AR) was again remained by his men that he denied the order of a godly person which may be the cause for this episode. This was the turning point for Aalama Khakhi (AR), He came, as usual, well dressed, wearing costly costumes with Golden belts and Jewellery to see the man performing ablution. The Godly person asked a few questions to the Qazi, the questions were how much gold did Prophet Muhammad (PBUH) wear? Which fatwa you are going to give for a case that you don’t follow yourself? Aalama Khakhi(AR)  could not reply instead took out his outfit and began to  follow Hazrat Sultanul Aarifeen(AR) whom he considered his  “Pir Murshad” now on and  till he was alive. Baba Dawood Khaki (AR)   narrates the all dealings, teachings, mission and vision of Hazrat Sultanul Aarifeen(AR)  in “Virdul Muzeedeen”

Shukur lillah hale maanhar lehzanay kotaar shudaast,
Sheikhu Sheikha Sheikh Hamzah ta mara rehber shudaast.
Hazarat Makhdoom Hamza(AR)   bin Usman was born at Tujar, a peripheral village in Zainageer area of Kashmir. He originated from Shahi Chak Dynasty. The elders of his dynasty were rich, honest, and pious and his  house was then a super centre for learning and teaching of Islam  quotes Aalma Khakhi. I met a few elders of his village who were pious, well adapted with the Shariah, as I inquired cause of their being so religious they quoted Baba Usman’s (RA) company with them as reason adds Aalma Khaki(AR). Hazarat Makhdoom’s(RA) family used to send zakat of their wealth and livestock to the Khankhah of Hazarat Moulana Sheikh Ismail(RA) who was scholar and religious leader of that time besides being a good friend of Baba Usman(AR)  , the father of  Hazrat Sultanul Aarifeen(AR) in Srinagar.
Initially he was admitted to a local Khankah run by Sultan Shuhab ud din in this village. One fine morning this child (Hazrat HamzaAR) left his house for school, but joined other children who were busy in playing on road side. He didn’t go to school. In the evening when his father asked about the lesson of the day, the child emphatically agreed that he didn’t go to school despite knowing consequences he could have abstained himself from saying the truth. His father got annoyed and furious and beat child to pulp so much so that he was down with fever for a couple of days. Hazarat Sheikh Hamza(AR)  was not yet adolescent, when he was made to leave Tujar Shariaf and come to Srinagar after he recovered, his grand father brought him to Srinagar where he was admitted in the Khankah of Hazrat Sheikh Fattahullah, the successor of Moulana Ismail, situated on the foothills of Kohimaran. This Khankah consisted of a library, langer (community kitchen)/ hostel, an academy that was a well known establishment of Baba Ismail , It named Dar ul Shifa. He stayed here for one year and learned one para of Quran. From here Sheikh Hamza (RA) was shifted to another Khankah built by Malikh Shams Chak on the bank of Nallahmar a most distance from Jamia Masjid . The khankah had a provision for separate rooms for the scholars to live in. He had a long stay of 20 years in this khankah. For this long span he kept busy in ibadah.
Hazrat Sultan (RA) had a wonderful memory power, as this is known from the fact that he was admitted in the Malik Shams Chak Khankha. Being a minor, a very elderly righteous person was kept as a room mate with him. The room mate used to get up during middle of the night and recite “Surat ul Kahaf” of Quran. The minor used to leave the bed and listen the same. With in few days he posed challenge to his room mate that he can remember the Surat ul Khaf without any mistake. He was given a test and proved successful. The elderly room mate was amazed to see his alarming memory.
In beginning I developed affection of Quran and repeatedly reciting this Holy Book during a night, I remembered it by heart, says Hazrat Sultan(RA)  as quoted by Aalama Khaki in Dastooru-Salikeen.
Meanwhile what happens is that one person namely  Makhdoom Syed Jamal ud din Bukhari (AR) went for Hajj along with his brother Syed Abdul Wahab Bukhari. During their stay in Madina, an amazing episode occurred with Jamal ud din (AR).He was reported turned drowsy, and was taken in a meeting being conducted by Prophet (PBUH) with his pious Suhabis. As in this meeting, a lucky young man was introduced to whom Prophet (PBUH) shared special attention to the extent that Jamal ud din(AR)  was  amazed and inquired whereabouts of the young man. The house was informed that the young man hails from Kashmir. His name is Hamza(AR)  and Prophet (PBUH) has fixed you for his training as Murshad. Jamal ud din Bukhari (AR)  was directed to proceed to Kashmir immediately for the purpose. Here in Kashmir, one might while sleeping, some unknown person told me that you should be thankful to Allah as we have finalized and fixed a Murshad, the Guide for you.  His name is Makhdoom Syed Jamal ud din Bukhari (AR), he has reached Srinagar and you can see him in Khankha Ahmad Yatoo, whatever he directs you follow in letter and Sprit. Alma khaki (AR) quotes said Hazrat Sultanul Aarifeen (AR).
Next morning, Hazrat Sultanul Aarifeen (AR) reached the spot and found Jamal ud din Bukhari (AR) slepping in Khankah. He stopped for a while but didn’t wake him up but left without meeting. He again went on very next day, seeing him in sleep, waited outside the door. The Murshad opened his eyes and gazed at him and directed Hazrat Sultanul Aarifeen (AR)   to come nearer. Don’t feel alone he said, I have been informed about you in Madeena spiritually. You have been handed over to me permanently, work hard, be punctual and obedient. Some one had brought mutton and bread to Khankah. He  was also offered some share says Hazarat Sultan (RA). I felt ashamed eating before so many people and made my mind to carry the share along with and eat in hostel. No said the guide, eat it before us all. We all have already eaten. I will be offering two more breads which you can eat at your place, said Jamal ud din Bukhari (AR) to Hazrat Sultanul Aarifeen (AR) Then former kept his cap on the head of later and directed him to go for special prayers in isolation for a few days. He did the same. Whatsoever he was bestowed in exchange, he narrated to his  Murshad The Murshad was happy to note the  reward that was given by Allah to Hazrat Sultanul Aarifeen(AR). He remained initially under the control  of his Murshad for six months continuously. Lastly the disciple was stressed that whatever his Murshad has sheared, should be dissipated amongst the needy ones.Hazrat Hamza(AR) has met many times with Hazrat Khawaja Khazir(AS) and their first meeting was in Jamia Masjid Srinagar(Dastoor us Saleeken)
After that, Makhdoom Sheikh Hamzah (AR)was blessed with a divine spiritual power, knowledge which goes  in agreement with a hadith Qudsi.P rophet (PBUH) once said when a Godly persons crosses a few stages  in Allah’s remembrances , the Malaika (angles) keep them friends  and he shines and becomes focus of affection for all. Makhdoom Sheikh Hamzah (AR) continued to quench the thirst of thousands of devotees who aspire for Allah’s  favour, with his wisdom and knowledge. As is acknowledged by Aalama Khaki (AR) in Virdul Muredeen in following few lines.
“ Chou khuda elmayludan kard taleemash zemahr
Bahre asrare Illahi Aalim amhar shudast “
“ Ao sheryat raast nasir dartareekat mujtahed
Bahre asrare hakekat sadr o masdar shudaast “
“Roushanash anwaare quraan gasth hum asrare aan
pus khawasish dedo hum alfaaze aanash aabr shudaast “
During the period of Makhdoom Sheikh Hamzah(AR) a number of great personalities existed amongst whom Hazrat Sheikh Yaqoob Sarfi(AR) and Hazrat Mir Syed Ahmad Kirmani deserve a special mention .They too bear witness to the fact that Makhdoom Sheikh Hamzah(AR) had enormous spiritual power as is quoted by Aalama Khaki in Virdul Mureeden.
“Mir Syed Ahmed Kirman zaahil kashf bood
ashq o dard o souz awra deedah wahair shudaast “
Which  means, that Mir Syed Ahmad Kirmani (AR)despite being a man with kashf (knowing before hand ) was amazed to see  Makhdoom Sheikh Hamzah’s(AR) earnest desire for Prophet’s (PBUH). There were a number of Khalifas of         Makhdoom Sheikh Hamzah (AR) which include Baba Ali Raina , Mir Baba  Hyderi Tulmullah, Khawaja Hassan Qari, Hazrat Ishaq Qari , Mir Mubarakh Behaquee, Hazrat Roop Reshi , mulla Chouwgali, Hazrat Zeeti Shah Wali and Mian Abdul Rehman Manak(AR)etc.
During the regimen  of Ali Shah Chak, then administrator of Kashmir, Makhdoom Sheikh Hamzah left for Aakhirah on 24th of Safarul Muzzafar 983 Hijri at Makhdoom Mandaw, Kalashpora  Srinagar. Hazrat Mullah Mohammad Tahir Rafique offered the Gussal and Nimaze Jinazah in Iddgah. A huge congregation has been reported joined the heavenly departure of the saint and Kohimaran was decided his permanent place.This is the day when people celebrate his URS mubarak with enthusiasm.

(The author is professor cum chief scientist and Head, Teaching Veterinary Clinical Services complex at FVSc & AH, SKUAST-K. Feedback at dmmakhdoomi@gmail.com)

Sultan-ul-Arifeen: Symbolising Spiritual Heights :

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