Posts Tagged ‘Shaykhulalam’

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The shrine of Sheikh Nooruddin Noorani at Chrar-e-Sharief. The shrine was reconstructed after it was destroyed in a protracted stand-off between army and the militants in 1995 summer.

Immigrant Muslim preachers from Central Asia apart, there was a serious Dawah movement at the peak of Sultanate era that immensely contributed in Kashmir’s transition to Islam. It was led by none other than Sheikh Nooruddin Reshi. It worked in the vast space outside the Shehr-e-Kashmir, where from the rulers operated. Most of the top leaders of the immigrant preachers faced issues on account of language and culture and were mostly settled around the city.

But the narrative about the spread of Islam in Kashmir has, by and large, underplayed the indigenous movement. One key factor is that the persona of Sheikh has gradually evolved into that of a super-human around whom many super-natural stories were woven. His poetry was misinterpreted, wrongly projected and disconnected with the era he lived in or the incidents he reacted to. There is an immediate requirement of rediscovering the real Nund Reshi even after six centuries.

In the last few years, two individuals have marked the beginning of this process. Both residents of Chrar-e-Sharief, the town that was the last abode of the Sheikh, the two books have attempted rediscovering the Sheikh who passed through different stages of evolution as Kashmir’s top Islamic preacher and an unparalleled linguist and poet. Assadullah Afaaqi wrote his Hayat-e-Sheikh-ul-Aalam in 2014. Ghulam Nabi Adfar published his Hayat-e-Sheik: Abiyat-e-Sheikh Kay Aaienay Mein in 2017. Self-published, both the books are low in style but high in research. Unlike Adfar’s book, which is a long essay, Afaaqi has lot more to offer.

The books recreate the situation in which the Sheikh lived and explain his leadership and his protracted battle against the Hindu and Muslim clergy, the feudal lords, the immoral bureaucracy and the despotic ruling elite. Had any researcher consulted Sheikh’s poetry and linked it with the politics of the place, Kashmir Sultanate would not look so fascinating and especially Budshah’s towering status might have reduced a few notches, if not more. He described the reign of Sultan Ali Shah and Budshah as Vaunder Raj, a monkey rule. During Ali Shah’s reign, there were some restrictions imposed on Sheikh’s activities, according to Afaaqi. Sheikh has praises Sultan Sikander, instead.

The two books have deconstructed the Sheikh and taken him out of the mythical clouds that shrouded the great revolutionary for centuries together. Sheikh was just not a monk or a sage alone. He was a statesman who had an opinion, rather a strong opinion on the politics as well.

Phal Daer Travith Mal Daer WouwumKal Boudh Khieneam Din Kyah RathSoun Rouf Travith Sartali RouwumKartal Featrim The Gari Meas Dreat

(I am such a foolish guy who sowed dirt and not the grains and spent days and nights for this. I threw away gold and silver and started crying over the loss of brass. Alas, I broke my sword and created a sickle from it!)

While rediscovering the real Sheikh, the two books have attempted clearing certain misconceptions about the person. The key interventions include a serious attempt at evaluating the real year of birth because a lot many historians and hagiographers have given different dates.

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Hayat-e-Sheikh-ul-Aalam book on life and works of Sufi saint Sheikh-ul-Aalam.

“After a lot of investigation, historical evidence and rational thinking, I have come to the conclusion that 757 AH (1356 AD) as mentioned by Hazrat Baba Dawood-e-Khaki as his year of birth and 842 AH as his year of demise is correct,” writes Afaaqi. “Because it is within this time frame all the events including his meetings with Lala Arifa, Amir-e-Kabeer, his thirty years of wandering, his meeting with Hazrat Mir Mohammad Hamdani in 814 AH and his arrests in the era of Ali Shah and Budshah fit.” It means Sheikh lived for 85 years and not 67 as most of the “records” tend to suggest.

One major attempt was aimed at establishing the larger reality that Sheikh had not a modest background and was well read because his parents could afford his good education. They have fairly re-created the entire trajectory of the family’s migration from Kishtwar and their employment with various feudal lords. While some of Sheikh’s relatives actually perished in the massacre that Dulchu resorted to during his destructive raid, his two uncles had somehow owned huge estates – one in Daderkote area of south Kashmir and another in Rupwan belt of central Kashmir.

The authors have used Sheikh’s poetry to explain his family background, his childhood and upbringing. One stanza even indicates that Sheikh had even visited a Sanskrit school too. Sheikh was a second generation Muslim and his father Salaruddin had embraced Islam at the hands of Syed Hussain Simnani in Kulgam, not far away from Kheh Jogipora, where the family lived. Simnani was a close relative of Amir-e-Kabir Mir Syed Ali Hamadani who came on an exploratory visit and settled in Kulgam, many years before the arrival of Saadaat hoards from central Asia.

 

At one point in time, his adversaries – the Muslim Mullas, the Hindu clergy and the government, attempted tarnishing his image by saying that in abject poverty he along with his brothers attempted thievery. It was in response to this that Sheikh has explained his family background, his knowledge and admitted that he was a “refugee” at the home of Pasban, a Sultanate era position of a village Chowkidaar, the same way, Pandav’s had taken refuge in a potters house. The Pasbaan’shouse belonged to Sangram Ganai, his father’s father-in-law on whose death the family migrated from Kheh Jogipora to take care of two little orphans in Qaimoh.

The choice of a bride for Sheikh was also interesting. He married Zahida, at the age of 16 years, a resident of Dadsara (Tral), whose father was Akbaruddin and had two brothers Jamaluddin and Kamaluddin. Between Kheh and Dadsara is a long distance even now and seemingly his in-laws were a well-to-do family. They were blessed with Zoni, the daughter, and Haider, a son.

The two authors have attempted negating the popular story about Lala Arifa encouraging him to get suckled soon after his birth but lack sound arguments to negate the legend. Both of them, however, explain in detail the importance of the ascetic who preached monotheism, was more a priority of Muslim writers throughout and had left a profound impact on the life and evolution of Sheikh as a socio-religious leader. She was around 57 years elder to Sheikh. She was also a wanderer, hated clergy and preached basic puritanical philosophy. Most of the Muslim writers are strongly supporting the idea that she was very close to Islam even if she apparently was not a Muslim.

The first most dramatic development in Sheikh’s life was when he left this world and started shuttling between two caves near Qaimoh. The two books have retrieved the entire poetic exchanges – first between Sheikh and his mother Sadra Bibi, then between him and his sister, then between the couple and finally when Zahida gets both her kids and leaves them in the cave with their father. These exchanges are an incredibly rich part of Kashmiri literature.

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Hayat-e-Sheikh book on life and works of Sufi saint Sheikh-ul-Aalam.

The biggest drop-scene of this stage of Sheikh’s life was the death of his children. Unlike Afaaqi Adfar insists the brother-sister died in the cave after Sheikh flung his blanket over them. “Sheikh has himself mentioned that he was of 25 years of age when he was accused (of killing his kids) and in anger, her (wife’s) brother’s petitioned the government and he was summoned,” Adfar writes, albeit without offering a source. “From Islamabad, Kotwal Tazi Bhat was sent for Sheikh’s arrest but when he reached his cave, he threw his uniform away and fell on his feet and became his follower.”

That event changed Zahiba Bibi as well. Since then, she started taking food to her husband in his cave, as and when he was there.

The next major development that transformed Sheikh was his meeting with Amir-e-Kabir Mir Syed Ali Hamadani, during his last visit to Kashmir. Afaaqi believes the meeting at Mattan took place in 786 AH (1384 AD) after which Sheikh spent almost half a year there.

This session has changed Sheikh completely and he started criticizing the very same thing he believed in till he met the Amir.

Aadneh Jungle Khasun Gayem KhamiMeh Zanou Yeh Tcheh Bead IbadatWuchteh Yeh Aaeas Bead BadnamiSareh Aes Kren Ikeah Kath

(Going to jungles was a mistake. I mistook the monasticism as a prayer but it was a big notoriety. I just had to explore one simple thing).

After his meeting with Amir, he was overwhelmed by the feeling of a family and said the forests are for the wildlife. His poetry suggests that he constructed a home as well. Afaaqi even insists that he mended fences with his wife and the follower Zahida Bibi buried in Chrar is actually his wife. The fact is that Sheikh’s meeting with the Amir marked the end of the escapism that dominated Kashmir’s Buddhist and Hindu period and had almost crept in at the very beginning of its conversion to Islam. This was despite the fact that in style, systems and interactions, the Muslim ascetics lacked any possible comparison with their Hindu and Buddhist counterparts.

Afaaqi believes that he has evidence that Mughal, after knowing the mass impact of Sheikh’s preaching on Kashmir society, identified almost 200 locations across Kashmir where Sheikh’s followers were buried. They gave them money and created a class that engaged people in grave-worship. The Reshi culture had actually made a return to Kashmir during Mughal era when, at one point of time, there were almost 12000 such ascetics who had renounced the world and were wandering in the forests. This “political corruption” stopped during the reign of Aurangzeb, however.

Soon Sheikh is busy creating one of the most elaborate systems for the preaching of Islam at Chrar-e-Sharief. With his strong argumentation, logic, oratory and knowledge, Sheikh led some of the biggest names of the era into Islam. The most notable was a Shivite scholar Bum Sadhu, operating from his Bumzu centre, who eventually became Baba Baamuddin, one of the most confidant’s of Sheikh. There was Jia Singh of Kishtwar who became Baba Zainuddin and Awat Rana of Madwan who became Baba Latifuddin, the famous Vedic scholar Kati Pandit who became Baba Qutubbidin. For most of Sheikh’s life, there was a vast network of his confidant’s who worked at designated places within the well-demarcated territories. The entire network was operating more like an organization.

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Gutted shrine of Sheikh Noor ud Din, Chrar-e-sharief, in 1995.

Sheikh would take potshots on Hindu clergy based on common sense. “Shiva will not get you his attention by mere calling him. Why you throw so much ghee in the fire, eat it, it will give your energy. If you do not want to eat, give it to somebody who requires it,” one of his couplets says. “You use cow-dung to paste your kitchen walls. You drink cow urine. You love milk, curd and ghee. (But) when it comes to beef, you get scared. Why?” Sheikh was pained by the practice of aged Brahmins’ marrying young girls and then leaving them as young widows or forcing them to commit Sati. Budshah had lifted the ban on Sati and instead created a chain of buildings where the young Hindu widows would live in isolation.

All these activities triggered a bid for revenge by the Hindu clergy. Adfar talks about a serious bid on Sheikh’s life that was spearheaded by Srinagar based Brehman leader Taula Raina – apparently after Bum Sadhu converted. He led a gang of 1200 armed men that moved to Chrar-e-Sharief but it ended in a conversation and their conversion to Islam.

However, the celebrated event was when his antagonists wanted to honeytrap the Sheikh. It has been a medieval tradition practice in most of the subcontinent and was standardized by Kashmir Brahman clergy. They sent a damsel to his durbar. She was the most famous dancer of her time. She fell to his knowledge and character, converted and is known as Hazrat Shang Bibi in Kashmir’s Islamic history. Interestingly, the Sheikh wrote a gazal, Yawan Metch, addressed to this damsel detailing her character and the costs her actions would entail in the life hereafter. This particular composition is completely different from the entire poetry of Sheikh.

Post conversion, Shangh Bibi was part of Sheikh’s female followers and operated in a formal centre at Zalsu. These included Sham Bibi, a resident of Beerwa, whom Afaaqi terms as Kashmir’s first Marsiya Nigarwomen poet. Her elegy of Sheikh is the only detailed description of how the Sheikh looked like. Dehat Bibi and Behat Bibi were the two teachers of the centre.

Sheikh remained highly critical of the Brahmin, the Muslim clergy including the Mulla, the Syed and the Sofi, throughout. He traced their failure to their greed for resource and power and identified their weaknesses in keeping the mosque and temple happy. He was highly critical of the exploitative systems in place that would deprive the peasantry of their hard-earned harvest and the duplicity that was the order of the day.

Kashmir’s standard-bearer saint disliked the traditional Mulla so much that he adopted a dress that was common in the peasantry. Sheikh was never been seen with a turban. He used a Sozni bordered cloth on his head, always carried a walking stick, and had a dense flowing grey beard and long hair. He would usually wear a Pheran, and had Khraw, the wooden sandals, as his footwear. There has never been a mention of a rosary in his hands. He would eat modestly. Records including his own poetry suggest that he had a lot of green vegetables including the forest vegetables, cereals and meat throughout his life.

A good chunk of his poetry is about the neo-Muslim who had not converted by heart. He talks about the fake converts who would line up in the mosques but at whose homes their women would lay prostrate before the idols. By and large, he was referring to a huge chunk of neo-converts as Munafiqeen, a sort of religious hypocrites, who outwardly practices Islam and inwardly concealing their disbelief.

His commentary and the style on the sad state of affairs made people with power against him at all levels. Since the entire power elite was restricted to Srinagar, Sheikh would avoid the city. In his entire life, Adfar writes, he has spent only six months in Mukhta Pakhri in Srinagar. There was a conspiracy to even murder him using palace intrigue but somehow Budshah understood the plot much faster than his advisers thought. The immigrant preachers, some of whom had managed connections in the ruling elite, were increasingly becoming an extension of the power elite were very unhappy with him because he would tell them their Iman was knee-deep and half-baked.

Afaaqi has strongly criticized the Sultans for restricting Sheikh’s activities. They have found no evidence that Budshah attended his funeral though it has been one of the huge funerals of the medieval Kashmir.

During Ali Shah reign (1389-1413 AD), according to Afaaqi, Sheikh strongly reacted to the high-handedness of the neo-convert Saifuddin (originally Suha Butta). “Sheikh was arrested and restrictions were imposed on his movement as mentioned by Jonaraja”. Saifuddin was Ali Shah’s key governor.

In Budshah’s reign, Baba Zainuddin was banished to Tibet. Afaaqi says there is no evidence of his return from the arid region, so far.

When the Sultan undid part of the Sikander’s policies, Afaaqi says Sheikh reacted especially against the liquor permission and official patronage to singing and dancing. “He was arrested,” Afaaqi says. “Hazrat Bahauddin Gunj Bakhsh who was Sheikh’s very close confidant in Srinagar was murdered during a night.”

The other instance is that of a Mecca scholar who arrived in Kashmir during Budshah’s era. Identified as Sayed Saidullah, Afaaqi says he came with a lot of literature to Dubar. Budhah’s official historian also mentions it. Later, in reaction to the killing of a Brahmin hermit, Jonaraja says the Arab was punished: “Sadaula was not killed, owing to king’s kindness, but the king ordered him to ride on an ass with his face towards the tail and to be led about every marketplace, his beard drenched with human urine, his head shaved, every one spitting on him, and his hands tied with the entrails of the dead man.”

 

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Sheikh-ul-Aalam was unhappy with Budshah for most of his life.

Afaaqi has attempted an explanation. He says Sheikh was unhappy with the king for his policies and had sent his confidant Haji Loli on pilgrimage. A resident of Chakoo village in Kulgam, Loli was perhaps the only follower of Sheikh who moved out as far as Mecca and later to Punjab. The idea for sending him there was to petition against the Kashmir king and in that response, Syed Sadullah came with a lot of books which pleased the king. However, he was later disgraced and Afaaqi says it was a conspiracy by the Brahmin clergy.

Interestingly, Loli is also buried in Chrar-e-Sharief. Prior to his return, he had married in Punjab and Allama Iqbal in a letter to his brother, Sheikh Atta Mohammad, on October 15, 1925, has mentioned that his family is the progeny of Haji Loli.

After Sheikh’s demise, Mulla Ahmad, a scholar who wrote the first book about Sheikh, was banished to Pakhli. Soon after, Syed Mohammad Amin Owaisi, a member of the ruling family, was murdered when he reacted to king’s policies, Afaaqi has written.

However, the destiny had something interesting to unfold.After spending 22 years in Kashmir, Mir Muhammad Hamadani, son of Amir decided to return home. Well before that, he took a huge delegation of the political rulers and the preachers to Sheikh’s Zalsu centre where they interacted and finally the Central Asian preacher issued Khat-e-Irshad. It was a declaration – signed by Hamadani, Sheikh and the ruler, that Sheikh is a Wali and would be responsible for spreading Islam.

Since the Sheikh had already sung in praise of his Pir, the Amir, it was just an addition to the status he already had. But it ended, to a large extent, the intrigue that was being manufactured in Srinagar, around power corridors against Kashmir’s most prominent Muslim in history.

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Rich in spiritual intellect, Kashmir’s Rishi-Sufis spoke in poetry and parables to highlight the universal human trajectories.

The Kashmir Valley is one of the sacrosanct places for mystics. Historically, it was the bastion of pluralism, which merged the two Indian Oceans of mysticism — Rishimat and Sufism — thus introducing “Rishi-Sufis” as harbingers of mutual respect, understanding, spiritual acceptance and non-violence.

Rich in spiritual intellect, Kashmir’s Rishi-Sufis spoke in poetry and parables to highlight the universal human trajectories. The founder of this Sufi order is believed to be the 14th-century mystic — Sheikh Noor-ud-din Wali — widely known as Nund Rishi. While Muslims revere him as Sheikh-ul-Alam (mentor of all), Hindus often call him Sahaj Anand (affectionate soul).

Born in 1377, he was bestowed with mystical moorings right from his childhood days. His foster mother was a female mystic (yogini) popularly known as Lal Ishwari among Hindus and Lal Arifa among Muslims. Holding the newborn Nund Rishi in her lap, she whispered in his ear to feed him with her milk:

“Chai ali chai zaina yali na mandchookh chaina kyazi chukh mandchaan”
(Suckle son, suckle, you didn’t hesitate when you were born, why hesitate now?)

Inspired by the early Kashmiri mystics, he strengthened the Valley’s syncretic culture spreading his messages in the form of verses and poetry. Most verses by Sheikh-ul-Alam or Nund Rishi foster the concept of ishq-e-haqiqi (divine love) and wisal-e-ilahi (divine union), such as these:

Oh God, you are all pervading,
You are the self in our body.
When man’s heart lights up with the flame of love,
Then shall he reach La-Makaan (no-place).
First I forgot myself and yearned after God,
Then I reached La-Makaan (highest mystical state).

Many such verses in Nund Rishi’s poetry build a deeper personal relationship with God and inevitably an innate concern for all his creations — mankind, animals, nature and environment in particular. Therefore, his poetry is popularly known as “Shrukhs” (catholicity of vision). Significantly, environmental protection and preservation of the Valley’s nature from devastation is also the thrust of his verses like this:
Extensively I toured in jungles through kail trees,
The warmth of June touched adversely the delicacy of jasmine,
Distinct are not the pearls to the moisture,
Mere touch shall damage delicacy of diamond,
Sooner the flame of tulips shall extinguish,
The evening occasions but the drowsiness of slumber.

Sheikh-ul-Alam left deep spiritual imprint in the teachings of later Rishi-Sufis like Hamza Makhdoom also known as Mehboob-ul-Alam (loved by all), Shamas Faqir, the celebrated Kashmiri Sufi poet and Resh Mir Sahib, a prolific Sufi scholar called the “last giant of the Rishi-Sufism”.

Rishi-Sufis focused not only on spiritual pursuits but also social, economic and cultural development of the Kashmir Valley. In fact, they brought the various crafts and industries from Persia, like the famous pashmina, the textiles woven in Kashmir. Today’s Valley is in quest for the very lost cultural heritage.

Shared by : Ghulam Rasool dehalwi

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Nations are not born but are built by the men of the soil. Knowledge is the fuel that illuminates the Alps and dales of
the soil in which a nation breathes and respires. Prosperity of a nation is determined by the mental scale of people
comprising a nation. Fertile be the mental faculty of a nation, fragrant be its territorial boundaries and dimensions.
Once we talk of our nation that is Kashmir, we see a rich tradition and a magnanimous culture. This magnanimity is
because of the inhabitants who lived on this sphere of the globe. They decorated the human intelligentsia from time
immemorial and thus designed a nation like Kashmir-A place well known on this part of the planet. It’s because of
this intelligentsia that people like Reshi’s and Munnis have born on this patch of land and have remained pre
dominant in building a place well known as “Pir Wari”. Among such personalities The sagacious son of the soil
appeared in the form of Sheikh Noor-u-Din (RA) in 14th century AD. He is the sagacious saint of Kashmir who builds
his nation with the secretions of wit and wisdom. It’s in his era that the people of Kashmir refreshed their religious
thoughts and beliefs and achieved familiarity with the way of Islam-A doctrine based on monotheism. The
sagacious saint cultivated in them the cultivars of peace, fraternity, felicity and sensitivity. The missionary behaviour
got developed and humane aptitude gained its momentum. The sensational sentiments of this temporal world were
replaced by deep thinking about the creation and creator.
The mental faculty attained the broader concepts and visions of passing a self less life pure and hygienic were
developed. The concept of here after world came into being. Social and civic dimensions expanded and a pulsative
human heart with feelings started its beats. Carnal aptitude of life got replaced by human aid and welfare. Sheikh
Noor-u-Din (RA) traversed the tedious mountains, tiresome meadows and pastures, cumbersome coniferous
habitations to teach and preach His nation the purpose of life on this globe. He with the sweat of His brow irrigated
such saplings in his native land that evaporated perfumes and a fragrant nation came into being. Kashmir and
Kashmiryat a well known peculiarity found its place. The natural beauties and bounties of land in association with
moral and morale behaviour of its inhabitants compelled the foreigners to grant a valorous award of “Paradise on
earth” to Kashmir. Owing to his stylish system, the whole nation remembers Him as “Alamdar”- The flag bearer of
Kashmir. He gave His nation a theory based on truth, morality, self less-self, equity, equality and generosity and
whenever we will analyse His theory on timely scales and touch stone s it always proves like tested gold.
We the Kashmiri’s shall acquaint ourselves with His theory and theology to polish our mental faculty so that we may
be able to walk with raised heads in this modern world. We shall make our children familiar with the teachings and
preaching’s of this beloved leader and shall fell the scientific fragrance from his verses to make the world in know of
his scientific aptitude. It’s the need of the hour that we shall be familiar with our ancestors to décor ourselves in a
way that the whole world be attracted like moths to visit this land owing to its beauty and morality of its inhabitants.
Let’s tread the ways and allies of this sagacious son of the soil to achieve the desired goal of life. Let me represent
the verses of this sagacious son of the soil who’s verses has a scientific fragrance viz;
“Zazur tsam hungaray Vayus ne Khand nabad te shakari”……… Means!
Hair grey art apparent on my temples, let not use any candy bar to grow stout.
The verse depicts the diabetic message which develops around the age of 40.
“Mo maz pothis mazus te budnus,
Diluk gul gatshyo kayus pul”….. Means!
Let not be inclined to gluttonous dishes and bowls. Let not develop thy cardiac vessels as stony mass.
Thus a message related to cardiology is eminent from this verse.
“Zazer thuf tsinim shairay,
Tunzar mouruem kya mun pai
Nazar douraim van kith phairay
Yavun soor te badai bayi”
Means!
Held I’m by temporal discolorations and deformations.
Leanings vociferous have declined to yielding wax;
Myopic am I with refractive error not to be corrected. Ah! The vicissitudes of life wilt name thee an old Frater.
Thus the verse seems to be related with ophthalmology branch of medical science. Let me narrate this verse in
which the message of a dietician comes to fore
“Vopul hakus tur goum dazith
Sivli kani khayoo bazith kath”…… Means!
O’ charred art my leafy greens on roasting
Ah! why not I consumed it raw.
Similarly the message related to chemistry, physics, biology, statistics etc are apparent from the pious verses
SHEIKH UL ALAM which needs to be analysed through scientific spectacles on modern scales to communicate our
future generation the grandeur of our beloved ancestors.
Feedback @ adfar.gn@gmail.com

Genealogy of Alamdar-e- Kashmir…
The Paradisal pleasance of Kashmir does not merely mean the beauty and symmetry which this sphere of the globe
possesses but in fact means the grandeur of its inhabitants who have made its surroundings so fragrant that the
perfumes evaporated to vast areas of human habitations and atmospheres. From time immemorial the milky way of
the firmament of Kashmir did possess glittering stars emitting fluorescence to remove the stygian darkness amid
the terrains and lofty areas of the terrene. The brightest star appeared on the firmament in the shape of Sheikh Noor
ud Din who is the lone son of the soil enjoying the status of a flag bearer (Alamdar), besides the great sheikh of the
world.
Sheikh is said to have been born on Friday the 25th Rabiul Awal, 774 Hijri corresponding to 24th of September 1373
A.D. The genealogy displayed by Naseeb ud Din Ghazi (disciple of Sheikh) is as under:
Raja Ogra Sanz……… Drupta Sanz……… Zanga sanz…………. Hunar Sanz…….. Wogra Sanz……….. Salar Sanz………. Nund
Sanz.
Mohi ud din Miskeen the well known author of “Tarikhi Kabir” states that the ancestors of this great man belonged
to Kishtwar area of Jammu & Kashmir and were the rulers enjoying the valorous state of Sanz -¬ The brave. Owing
to political instability in the region they migrated to this part of the region. The then rulers of Kashmir did not only
grant them the refuge but also granted them the fief dom of Rupvan, a village in North-East region of Chrar-i-Shareif,
03kms away from the township. Miskeen Jots down that Zanga Sanz the great grandfather of Sheikh was an
advisor to Khumni- a great grocer and ruler of village Tilsara located in the Eastern side of Chrar-i-Sharief 02kms
away from the town. Khumni was murdered in the upheaval of Dalchu and Hunnar Sanz the son of Zanga Sanz
remained hidden in dark dense forests of Chrar-i-Sharief which was then known as “Tsrar Van”. After confinement
among conifers did he appear in village “Gud Sathu” situated at Chadoora Budgam road and got settled there. Salar
sanz the beloved father of Sheikh was influenced by Yasmin Rishi and accepted Islam & was named as Salar ud Din.
Though historians are mum and mute about Salar sanz but the verse revealed by Sheikh implies his prosperity and
affluence as he says,
“Kaimoh kis Salar-dins….. Yes dowlatch manz boud aayie”
Means Salar-ud-din the inhabitant of kaimoh deserves felicitations as he yielded among riches to adopt the doctrine
of Islam .This proves that sheikh was nourished and cherished in a well-to-do family with all luxuries and dainties,
rejecting the concocted stories designed and devised for him. Sheikh’s mother a pious and noble lady did hail from
“khee” a village of in kulgam District. Historians have highlighted only the spiritual conduct of Sheikh and have
ignored his other dimensions of life which include his scholarly behaviour, linguistic approach, researcher’s aptitude,
philosophical temperament and missionary zeal. The tide of time has masticated his scientific innovations which
are eminent from his Kalam.
The details can have from my paper on scientific aptitude of this great man which I delivered in university of
Kashmir on 03 day international seminar on Shah-i- Hamdan’s contribution to learning & society. The paper is
published in local daily of Kashmir Frontier of 15 March 2012.
Falsified stories have been attributed to this man by our historians and writers either due to political hedges or
timely tides which is a separate debatable discussion. Sheikh proved sharp witted from the early childhood and did
posses a capacious brain to feel and catch temperamental beats and throbs of the time. He was a great philosopher
and a true time server of his time. He happened to be a great scholar and had a full command on knowledge. His
linguistic aptitude shows his majesty and stateliness. His multidimensional personality is the outcome of his multi
phased poetry which proves to be the sole alchemy for refinement of a multi shaped creature like man. His poetry
seems to be a perfect medicament, a complete therapy and a well known remedy for ailing and failing human souls
& spirits at different times and occasions.
Once the verses revealed makes a man to feathers for aerial trips but thereby abides him to drupe down to dust to
abide and adore one omniscient and omnipotent lord. His appeal for killing one’s appetite from worldly charms &
beauties do teach and preach the man the modes and styles of this world and world after. He analyses the different
aspects of life with scientific and innovative modes and moments. His message does not pertain to a sect of society but the humanity as a whole. His plain and chaste phrases undoubtedly sensitize the human intelligentsia
and makes a man to shun his lustful behaviour and to get accelerated for human aid and help. His verses act as
stimulants for secretions of wit and wisdom for thought full innovations of this living world and he proved to be the
best annotator of Quran.
Sheikh was a great missionary and he started missionary schools for both the genders of the society across the
length and breadth of his native land. Trained missionaries were plotted to disseminate the theology of Islam to the
grass root level. For its percolation he used the soft, sweet and candid sap of his mother tongue which created a
vigorous pressure to accelerate the human wit and will. Hardly a place is found in the entire terrain where the sole of
Shiekh would not have enjoyed the bill and coo of the soil/dust.
A like a jeweller, Sheikh with the art & craft of wit & winsome designed a long chain of his followers who in close
association with the society taught the people the essence of great religion. Such grooming did create a bonton
atmosphere around the Alps and dales of Kashmir. Among these followers; comrades like Latif ud Din, Zain ud din,
Bam ud din & Nassar ud din, Dhut Ded, Shanga bi & Sala Bi are of great importance. Sheikh is said to have remained
stationed for a long time at Draigam in Budgam, Chimmar in Devsor, Hoonchipora in Beerwah and Rup Van in Chrar-
i-Sharief Budgam. Besides he had brief visits to almost all the parts of Kashmir. Sheikh during his life selected Chrar-
i-Sharief as a permanent abode where he was laid for eternal peace in 842 A.H corresponding to 1438AD.

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Sir 12139621_1198617893497877_405509982_nG N Adfar
Rozabal, Char-i-Sharief
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