Posts Tagged ‘muslim’

 

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

 

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

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

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

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

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

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

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

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

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

Saal Tarikh Wafatesh Hatfi

Daad’h Ilhami Mara Az Bahr’Unn

Sheikh Momin Ba’Sur Ikhlas Guft,

Bat’h’mool Kard Mawe Dur Jinan

The narrator conveyed on his death

What an inner-voice revealed about him

Said the sacred Sheikh said with reverence

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

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

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

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

 

A view from the annual urs.

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

 

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

 

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

 

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

 

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

 

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

~Kalam-e-ShaykhulAalam~
Quran Paraan Koanou Moodukh
Quran Paraan Gowui Nou Soor
Quran Paran Zindeh Keth Roodukh
Quran Paraan Dodh Mansoor
——-EngliSh——–
How come art thee spared even after recitation of Quran?
Were thee not turned to ashes in its learning?
How art thee alive after studying the Quran?
Mansoor scorched in divine love after reciting the same !

“Yemi wati pakaan soan Sardaarﷺ
Temi wati yiwaan mushik’in daar
Mushik seeth parznov Rauz-e-Mahshar
Kyah chu soan mushik-daar paygambarﷺ.”
– A Kashmiri Naat Shareef
(Through whichever way our Masterﷺ walks
The whole path becomes fragrant due to himﷺ
On the day of reckoning we will recognize him from his fragrance
See the grandeur of our fragrant Nabiﷺ)
________________________________
“When RasoolAllahﷺ walked down a road, anyone who happened to pass
along the same road knew RasoolAllahﷺ had been there due to hisﷺ fragrance.”
Khasaais Al-Kubra : Imaam Jalal-ud-din Suyuti, v.1, p.142


I have left men utterly, out of love for you, And orphaned my children, that I might behold You Though, You dismemebered me for love’s sake limb by limb, Yet would my heart yearn for none besides You Overlook the faults of a weakling who is come to You If he has disobeyed You, O Vigilant Master, Yet he has never bowed down to another besides You, O Lord, Your ill-obeying slave has come to you, Admitting his sins, though he has prayed to You Should You forgive, it well befits You, And if You reject, who should show mercy besides You?
Source :-
http://healing-hearts-blog.com/


All praise and all gratitude is due to Allah subhana wa ta’ala. Gratitude amounting to the number of rahamat (mercies which Allah subhana wa ta’ala sent down upon us), amounting to the number of divine gazes, which He sent down upon us, amounting to the number of times He has extended His help and extended His divine favors and extended the rope of connection with Him. There is no one worthy of worship but Him. All forms of assistance can only come from Him. Any kind of assistance comes only from Allah subhana wa ta’ala. He is the one who sends down divine favors (fudul). May the best of salutations be upon the Prophet Muhammad sallalahu ‘aleihi wasallim. May we be granted the gaze of the Prophet sallalahu ‘aleihi wasallim on the Day of Judgment. May we be granted the happiness in seeing him on the Day of Judgment. May Allah allow us to serve Him in the dunya so that we can be become true and sincere servants of Allah.
May Allah purify our souls. Once the nafs becomes purified, it becomes illuminated. Once it’s illuminated, it becomes like a priceless jewel (what value do you place on such a nafs which has become purified and perfected before Allah subhana wa ta’ala?). May Allah allow us to purify and illuminate our souls and nufus (so that we became these jewels of iman).
Imam Al Ghazali is someone who possesses true sincerity. Imam Al Ghazali is addressing us in this book as a compassionate father.
Returning to advice of Imam Al Ghazali:Hadith: “Verily Allah looks to your hearts and your intentions”.
o Allah gazes toward the heart and looks for 4 things:
1) intention, 2) servanthood, 3) vision, 4) what place Allah has in your heart (wujudu fi qalbik)
The only thing that benefits is that which reaches the heart
o This book prepares you for closeness with Allahsubhana wa ta’ala. These advices are only given to those who are seeking purification. Whatever it is you have sacrificed in your life, Allah selects only that which penetrated your heart.
o The fruit of outward action should reside in the heart. Whatever action you did with an awe of Allah, this is what Allah selects as beneficial actions for your heart.
La ilaha illa Allah
ola maghbud illa Allah – none worthy of worship except Allah.
If you engage in sins then there is a question about your sincerity (you’re following the whims and wishes of your own nafs and this particular qualification is not present in you)
o la maqsut illa Allah
o la mashhut illa Allah
Prophet Musa
o First level: I’m Allah. Worship Me and establish salat for My remembrance.
o Next level: I created you for Me
*May Allah create us for Him. Ameen.May Allah allow us to enter into this group. Even though our lives are so short, the madad (divine assistance from Allah) is huge. Those who existed before this ummah were predominantly kuffar (they did not benefit at all from divine assistance). Allah sends His divine assistance and the one who is open to receive it can get all of rahamat (units of divine mercy). This is especially applicable to those who pray at night. Even if you don’t get up, but you have the intention you still receive the madad.
* It was the will of Allah to end the dunya with this ummah (the best of people). It all comes down to how you end the race. Jannah (8 gates) is more expansive then Jahannam (7 gates). The number of people in Jannah is few, but Jahannam is full of people.
o Qur’an:The day when We say to Jahannam, are you full? Jahannam replies, are there any more?
o Jahannam will be mostly filled with people of the previous nations. There are 120 rows of people entering into Jannah and 80 rows will be from the people of the Prophet Muhammad sallalahu ‘aleihi wasallim. So most of the people in Jannah will be from the ummah of the Prophet. May Allah make us of those people who will enter in the first row. Ameen.
If you make just a small effort you will receive abundant amount of assistance from Allah, because Prophet Muhammad is making duah for you and istighfar for you. Allah will surely answer the duah of the Prophet. Look the rahma that is in the heart of the Prophet for his ummah. He will be the one who will approach Allah to intercede for his ummah and Allah allows him to intercede.
Sahabi asked the Prophet a very intelligent question, where can I find you on the Day of Judgment, ya Rasul Allah?The Prophet replied: 1) Scales – mizan, 2) Bridge – sirat, 3) Pond – haud.
1) Mizan
o You will feel so alone at mizan that you will wish someone would be there to help you. The Prophet will be there during the weighing of deeds to bring you comfort.
o There will be a lot of loneliness on the Day of Judgment. Everyone will run away from you, because everyone is concerned for his own self. The Prophet will be the only one who will not leave you. Allah said, We will not disappoint you with your ummah. Allah does not wish to disappoint the Prophet on the Day of Judgment with his ummah.
2) Sirat
o The pulpit of the Prophet will be at the sirat. We will cross the sirat one by one. The Prophet will be at the pulpit gazing at you hoping that you cross the sirat. He will be saying “O Allah, bring him to safety”. You see the Prophet before you cross the sirat (to provide ease for you).
3) Haud
o You will drink from the hand of the Prophet until your thirst is satiated.
o Kauthar – water that is whiter than milk and it’s taste is similar to honey (very sweet)
At this point, Habib Umar usually says [to his students] take advantage of your life, take advantage of this majlis, it could be that it becomes your treasure on the Day of Judgment
The one who loves and yearns for the Prophet sallalahu ‘aleihi wasallim surely will take comfort in seeing him at the time of death (just like we get to see him at the mizan, sirat and haud). The Prophet gave an opportunity to all Muslims to see him in this dunya (in dreams). Successful are the ones who get a chance to see the Prophet in their dream. Your heart has to be in a particular spiritual state to be able to receive that vision.
1) Outwardly:
o Fulfill the adab and the etiquettes of sleeping (wudu, sleeping on your right, reading duah, using miswak and etc).
2) Inwardly:
o No cheating or lying to Muslims.
o No hatred in your heart towards any Muslim.
o No envy towards any Muslim.
o No kibr (arrogance) towards anyone.
If you have any of these characteristics then you’re not ready to see the Prophet.
o Forgive anyone who wronged you. If you want Allah to forgive you, you need to forgive others.
o If Allah allows you to wake up from your sleep, have the intention to serve the Muslim ummah. Have this intention before going to bed.
§ We’re weak when it comes to our loved ones. May Allah grant us the love of the Prophet subhana wa ta’ala. Hints to prepare yourself for sleep:
o Read a portion of the seerah or shamail before sleeping;
o Put on some musk on your cheeks;
o Do not sleep with any clothing that is najas (if you are able to);
o Ensure that your clothing does not contain any pictures of human beings or animals and no words of people;
o Make sure that your nails are clipped;
o Engage in salawat/dhikr;
o Write on a piece of paper Muhammad in Arabic (the more you gaze at it, the more it affects your heart; the name usually guides to the named);
o Avoid the consumption of doubtful food;
o Try to eat what the Prophet used to eat. Habib Umar likes to eat food that is mentioned in the Qur’an (there are secrets in these foods if Allah mentions them in the holy Qur’an). The Prophet enjoyed drinking milk or having dates mixed with milk. The Prophet also used to like pumpkin. Try to eat in fashion similar to the Prophet so that you resemble him as much as possible. Eat the food with intention of resembling the Prophet (not just to satisfy appetite or fill the stomach).
§ There is no doubt that we all love the Prophet sallalahu ‘aleihi wasallim.
o It requires sabr and patience.


“Struggle against your soul with the swords of self-discipline. They are of four kinds: little nourishment, sleeping little, speaking only when there’s a need and bearing wrongs enacted againstyou. Restricting your eating will be the death of unwanted passions; sleeping little clarifies ones aspirations; speaking little keeps one safe from afflictions and bearing injustices against oneself will help you obtain your goals, for there is nothing more arduous against God’s servant than to grant clemency when one is repudiated, bearingwrongs inflicted on oneself by others.
And when your passions begin to stir your soul to unwanted ends and sins, and one feels delight in indulgence, unsheathe the sword of eating little from the scabbard Tahajjud and sleep but little. Strike these desires with the fists of lethargy and silence until they no longer oppress you nor avenge themselves against you and you are safe from their calamities til the end of your days, having purified them of the darkness of carnal desires, so that you escape unscathed from their perilous consequences. From this point you will become pure, immaculate and radiant, subtle in spirituality, free to roam about all that is good, traversing the paths of obedience to God like a fleet-footed steed in the field, like a king promenading in his garden.”
– Imam al-Ghazali on Disciplining the Soul