Posts Tagged ‘saint of kashmir’

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.


Baba Naseebud Din Gazi born in 997/ 15 69,he was one of the prominent Sufis of kashmir. Baba Daud Khaki initiated him into the Suhrawardiyyah order and appointed him as his Khalifa. Baba N Gazi was always on the move along with â group of about 400 disciples. He would not spend more than two days at one station. His disciple Baba Daud Mishkati, himself â distinguishe Faqih of his time, writes that although seven to ten cows and about three sheeps were slaughtered daily for the upkeep of his kitchen(Langar), he never tasted meat. Instead, Baba Sahab subsisted on vegetables. He didn’t either take fruit or taste sweetish things. His only dress was â black blanket that was ragged and often required mending.The mission of Baba Naseebud Din Gazi was the welfare of the people. Wherever he went he constructed Masjids, bathrooms and toilets. Whatever gifts and Nazr were offered to him were immediately spent for thepublic good. The entire period of his life was spent in the rural and remote areas of kashmir. Baba N Gazi didn’t even touch the money which was offered to him by the people, instead it was expended for charitable purposes including repairs of Masjids, public baths and toilets. Once â person came to present some cash as Nazr to him, but so averse was he to the idea of money for his personal comfort that he got annoyed with the visitor when in the course of picking hands â coin touched his sleeves. He asked Baba Daud Mishkati to bring somewater and washed his hands, arms and sleeves. Baba Daud Mishkati said that for this dervish money is totally contaminated.During his extensive travels in the valley, BabaNaseebud Din Gazi met with several Sufis belongingto different orders, particularly the Muslim Rishis. Wrote Nurnama which is full of information about his meetings with the Rishis. He also visited Ladakh. The entire period of his life was spent in the rural and remote areas of kashmir. Baba Gazi passed away on 13th Muharram1047/ 28th May1637AD. Thepeople of Srinagar and his several Khulafa desired that he be buried near the tomb of Sultanul ArifeenShaikh Hamza Makhdum, but they had to give in against the wishes of the inhabitants of Bijbehara where his tomb continues to be â great centre of pilgrimage.The saint Baba is said to have cared for the poor throughout his entire life. Legend goes that in his Darbar daily thousands of poor were served food and other necessities and whenever he was out, he was accompanied by thousands of followers. Whenever he reached any particular place, his followers used to beat Drums to call people for construction of Masjids and other public works. distinguished trait of Baba Nasib’s social behaviour was his extremely tolerant attitude towards the non- Muslims. Baba Nasib’s sayings, according to Mishkati, are many. His Nurnama bears the stamp of his scholarship piety. According to Baba,  MOMENT’S REALISATION OF THE PURPOSE OF CREATION WAS BETTER THAN  THOUSAND YEARS OF WORSHIP. One who really knew the truthwas superior to lakhs of such Zahids as merely resorted to extreme asceticism like subsisting on wildherbs, grass and leaves. Baba linked such ascetics to donkeys and cows. TO LIVE FOR THE WELFARE OF THE POOR WAS  VIRTUE AND  KEY TO THE REALISATION OF ULTIMATE TRUTH….by sir tanveer hayaat bijbiharaa.