Posts Tagged ‘srinagar’


THE Mausoleum of his holiness SYED MUHAMMAD AMIN OWAISI ALIAS OWAISI SAHAB(rahimahumullah) is located in the historical mohalla of Srinagar known as aali kadal just 6 km away from lal chowk. His holiness amin owaisi alias Owaisi sahib(r.a) was the second son of syed hussain mantaqi bayhaqi son of syed noorud din bayhaqi, the name of his first son was mir syed Hassan bayhaqi mantaqi(r.a) whose shrine is situated at the highway of awantipora tehsil pulwama Kashmir. His holiness owaisi sahib has his education in quranic language and sunnah i.e, tradition of prophet Muhammad(peace be upon him) from baba haji adham(r.a) who was from Afghanistan, in the field of mystic life as well as the realization of things his holiness mir owaisi got so much benfit from syed hilal naqshbandi(r.a). Syed hilal naqshbandi(r.a) was himself disciple of his holiness Khwaja bahaud din naqshbandi(r.a) the blessed one. Later on his holiness owaisi sahib(r.a) the blessed one associated himself with owaisi school of thought,this way of life has its source and way of life from the chief saint known as his majesty owais karani(r.a). As per the chronologists, sultan zainul abidin budshah was a devout follower of his holiness mir owaisi sahib(r.a) the blessed one. Sultan did construct a grand mosque for the up keepment and seclusion of his mentor and guide at asham, before this his holiness owaisi sahib got his secluded position from some time in the bottom of Kohi maran. According to a tradition, once his holiness syed mohammad amin owaisi(r.a) the blessesd one set for visiting the mausoleum of syed Muhammad zakariya Multani(r.a) in multan. In the way thieves demanded cash from him, the saint asked them to dig the ground, hence they got one lac rupees from the earth. At the second time the thieves again halted him in the way, at that time the saint owaisi sahib(r.a) looked at the sky at once, heavy rain and hail storm fell down. Thieves did not find their way to escape their selves from the natural catastrophe and they got the side of saint in order to save their selves. At last this sort of gangs asked him for pardon and followed the saint on the right path. After this event he arrived in Kashmir by virtue of spiritual means. It is said that the famous commander of Kashmir namely Tazi Bhat and malik ahmed yatoo felt annoyed by the saadats of bayhaqia, as they were from foreign land, the annoyed dignitaries killed the elders of the same sect in a single night. His holiness saint owaisi sahib(r.a) was one among them. The historians do mention that the deceased got his head cut while bleeding in the grand mosque of mohalla Malchimar. People felt wonderstruck on this extraordinary miracle. They buried the saint in the same khanqah. He was martyred in the month of zilqaidah 889 hijri which deposed the dead of death in alphabetic system of Persian order. His holiness owaisi sahib(r.a) was quite eloquent in Persian language. His mausoleum is one of the famous shrine in Srinagar which is esteemed by sub urban people on the occasions of religious festivals. The people throng over there for having favours and blessings.

Prof Hamid Naseem rafiabadi mentions the owaisi sahib(r.a) in his book SAINTS AND SAVIOURS OF ISLAM and i quote that paragraph of his book here. Prof. Rafiabadi says “ first naqshbandi saint syed hilal naqshbandi(r.a) left only one disciple i.e, owaisi Sahib(r.a). Some of verses of his holiness syed owaisi sahib(r.a) seem very pertinent to be quoted. For example

“The world and man of the world one endowed with the essence of the eternal, if you look deeply, you will find everything in the human being.”

He says further “The entire universe is with me. My abode is beyond lamakan(spaceless world).O Alim(religious scholar)! My body is itself a universe . Know! The soul of universe is in my soul.”

Prof. Hamid Rafiabadi further writes that “Owaisi sahib(r.a) was a broad-minded sufi, above all religious prejudices. He says, ‘Do not scorn infidelity to those who have found out truth, it is not different from faith.’ Again he (owaisi sahib) says, ‘To an Arif (Gnostic) the difference between the mosque and temple are meaningless. Men endowed with spiritual eminence, find both good and evil identical.’ About the mystical with god he says, ‘I want wisaal (Union). I do not wanteither this world or the other. I worship God; I do not worship houses or walls.”

Courtesy:- Brother Dawood



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
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
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.

Article shared by
Sir 12139621_1198617893497877_405509982_nG N Adfar
Rozabal, Char-i-Sharief
Cell: 9419003402

Dr Javid Iqbal

On October, the 9th 2013, Anjumn-e-Himayat-e-Islam (a premier religious organization) organized a seminar in Ibn Khaldun auditorium of Kashmir University to commemorate Hazrat Shah-e-Hamadan on his URS (an annual remembrance). The theme was Shah-e-Hamadan—Nizam-e-Tahzib-ul-Iklaq (Shah-e-Hamadan—civilization based on morals). A galaxy of prominent persons—jurists, academicians, columnists, writers, religious scholars participated. The excerpts of the paper I presented on the auspicious occasions follow.
How does Amir-e-Kabir Mir Syed Ali Hamdani (RA) relate to issues that concern humanity, probably nothing explains it in as fine a manner and with as deft a touch as exhibited by the art of Allama Iqbal (RA). The art in Persian poetic form, the finest medium of human expression encompasses the entire spectrum of Amir-e-Kabir’s thought. Allama Iqbal’s ‘Javid Nama’ is marked by the magnificence of its literary form, its comprehensiveness, its interaction with a galaxy of literates, soldiers of fame and spiritualists of yore. The poetic treatise has a comprehensive Kashmir related poem captioned ‘Ziyarat-e-Amir Kabir Mir Syed Hamdani and Mulla Tahir Ghani Kashmiri’ the two Persians who enriched the tale of Kashmir, Ghani with his poetry added colour. He made Kashmir his home. Originally a Khorasani (from Khorasan province in Iran—bordering Afghanistan) in Persian literature, he got immortalized as Ghani Kashmiri.
Allama Iqbal praises Shah-e-Hamdan as Salar-e-Ajam (leader of Persians) the one who shaped Kashmir’s destiny and blessed the heavenly vale with knowledge (Alim) industry (Sanat) civilizational morality (Tahzib) and religion (Deen) and remained a consultant of sages and kings. He is related to have guided Sultan Shuhab-ud-Din (1354-1373 A.D) in statecraft. Shawl industry, carpet weaving, wood-crafts were started, as Amir-e-Kabir (RA) with 700 Iranian nobles blessed the vale. In the realm of knowledge, Allama Iqbal relates the scholarly background of Shah-e-Hamadan. His ancestors, reveals Iqbal, were teachers of famed Imam Ghazali (1058-1112 A.D). Imam Gazali’s classic view that faith being inherently logical does not need substantiation applied brakes on neo-Platonic and Aristotelian concepts that knowledge flows from reason. Imam Ghazali (Gazelez for occident) called the Greek philosophy as ‘Incoherence of Philosophers’.
Amir-e-Kabir a few centuries later took cue from the take of Imam Ghazali that faith is the predominant factor; however for the ones with faith, the nature reveals itself with abundance of reason. Nothing remains a secret as the elements that form nature fall in place one by one. Shah-e-Hamadan in a consoling advisories soothes Iqbal’s fears in session after session of fervent questioning…May I tell you a secret, while physical self withers, spiritual self sparkles like a pearl, hence it may remain distinct as the pure ought to remain distinct from impure. The power of the spirit is unparalleled, nothing may be compared to it, and it may look caged, which in fact it isn’t. Give it free play instead of suppressing it, doing that would widen the horizons. Material needs may be kept subservient to spiritual needs. Beauty lies in discovering the inner self, like the star of the night it sparkles, ugliness engulfs the one who fails to do it. Not realizing the self amounts to non-existence and caging of spirit, realizing it means getting hold of the self and freeing the spirit. Going beyond self preserves the spirit, self-interest kills it.
Iqbal (Zinda-e-Roud—the assumed name in Javid Nama that implies a live stream) gets into another interactive session with Amir-e-Kabir. In a query of general nature, he asks why good and bad is fashioned the way it exists in universe and the task of human beings rendered difficult in choosing between the two. The creator asks for good deeds, while making the ‘Satan’ as powerful as he is. Iqbal seeks an answer; assured that the one who has untied so many knots would provide it. Amir-e-Kabir says that anyone versed with living meaningfully knows how to make a distinction between what is beneficial and what is harmful. Becoming a partner in satanic endeavours is a disgrace, fighting it adds to grace. Satanic tendencies have to be overcome, as you are sword and the Satan the element of sharpening the sword (Sung-e-Fasan in Persian—the stone on which the sword is sharpened). We are indeed living in a society with many satanic manifestations—corruption, nepotism and an array of social customs eating into vitals of economy and disturbing social order.
The question remains that could we ever build a civilization based on morals without a sound political order? Governance in east or west, says Amir-e-Kabir could either be by the willing participation of the governed or by suppressive order. Obeisance could only be to paid to Allah (swt) and the messenger…Prophet Mohammad (pbuh) and also the one amongst you duly elected [Minkum in Quranic text alluding to chapter 59, verse (Ayah) 4]. An order of governance outside the prescribed format may not be acceptable. Setting up the desired order may entail deft handling of war and peace, of order and disorder. Good governance is not a purchasable commodity, purchasing it may be akin to purchasing highly fragile chinaware. Ideal governance springs from experience of exercising it and is akin to Cyrus’s goblet of wine [Cyrus (Jamsheed) was the ancient king of Iran; Jam-i-Jam (Jamsheed’s goblet of wine] symbolizes the accumulated experience in governance in oriental (mainly Persian) lore.
By quoting the governing skills of Cyrus the great, while presenting the Islamic viewpoint on governance, it is apparent that governance which is consistent with the spirit of Islamic governance finds favour with the thinking of great Islamic scholars. There is a common vein running in the take of Imam Ghazali, Maulana Rumi, Amir-e-Kabir Mir Syed Ali Hamdani and Allama Iqbal. Governance…proper, with precision to provide services to the governed has had a common refrain from concept of ideal state devised by Plato—a state where a philosopher statesman may rule. Islam perfected the ideal state—the republic of Medina reflected it. Wherever Islamic sages like Amir Kabir Mir Syed Ali preached, they attempted to set-up a state on those very lines.
Amir-e-Kabir means a lot to Kashmir, generations have paid their tribute, and generations to follow would remember him. The best tribute however would remain to work for the state, the sages dreamt of, and the state actualized by the likes of Amir-e-Kabir. He had multiple attributes; stabilizing polity of Kashmir would remain the prime one.
Yaar Zinda Sohbat Baqi (Reunion is subordinate to survival)

syed janbaz wali rifai
Islam spread to the corners of the world not by sword but the preaching’s of Muslims Missionaries who are remembered and called in various places as saints”, says Arnold.
Syed Janbazi-i-Wali (Rehmatullahi-Alalih) a prominent missionary and saint of Kashmir hailed from Isfahan, the then capital of Iran. He took his birth in the year 735 A.H (1329A.D) and was named as Syed Muhammad Rufaee. He was great grandson of Syed Ahmad Rufaee of Isfahan, who was the nephew of famous Saint Sheikh Syed Abdul Qadir jeelani Alhi Rehma popularly known as DASTAGIR SAHIB by Muslims as well as Hindus Janbaz Wali likemany other great saint’s also belonged to the direct lineage of the Holy Prophet Muhammad (Sallahu Alhi Wasalum)
For a divine mission, Allah selects and blessed only those who are capable of bearing the brunt of sucha holy and difficult task. We see this selection in the case of Khawja Mouin-ud-Din Chesti Alhi Rehma and his noble spiritual successors. All of them descend from noble blood of the “Fonder Of Islam”. Likewise Hazrat Syed Janbaz Wali (Alhi Rehma)was also a divine selection from a distinguished parentage who had their lineal source from the illustrious family of Holy Prophet Sallhu Alhi Wasalum.
In the child-hood Syed Janbaz Wali was put under the loving care of a learned tutor, Syed MuhammadArabi (Alhi Rehma),a famous Muslim scholar from Arabia who started him with the teaching of theology . But it was the famous Saint Mir Syed JalalUd Din Bukhari Mukhdoomi –i- Jahan, to who Syed Janbaz Wali offered himself as a “MUREED” (Disciple)the great saint ,who had already intuitivelyperceived the divine spart in the young aspirant, accepted him immediately and became his “Murshid”.
In 827A.H (1420A.D) when Sultan Zain-Ul-Abidin was the ruler of Kashmir, Syed Janbaz Wali visited the valley and reached Srinagar Via Shopian. According to “Tarikh-I-Shayaq” a group of 120 saints and scholars accompanied him. It is reported that when Syed Janbaz Wali arrived in Srinagar,sultan zian-ul-abidin went out of the city to welcome the syed janbaz wali alhi rehma because he had a great regard to saints and darveshes ,he arranged the stay of Hazrat Syed Janbaz Wali in the city. The sultan how ever used to wait upon him twice a week in order to receive his spiritual blessings and guidance. The Sultan later on become a regular and most dutiful disciple of Hazrat Syed .
After two years stay in Srinagar Hazrat Syed Janbaz Wali wanted to move to Baramulla Budshah made all the arrangements of travel and accompanied himin his boat as they moved to Baramulla via River Jehlum. As the boat was crossings Wullar Lake, Budshah related a story to the Syed about the destruction caused by Wind storm resulting in the death of thousands of people, who used to be in the center of the lake, away from lake shores. He expressed his desire of construction an artificial island in the centers of the lake for the safety of people and requested Hazrat Syed to pray for his success in this tough task. It was the result of the prayers that Budshah was able to construct the island in Wular Lake which is known as ZAINA LANK. After crossing Wular Lake the boat reached Baramulla, where Hazrat Syed selected a meadow for his residential purpose. The place was named as Janbazpora after the title of the saint. The entire land of Janbazpora and its adjoining villages were offered as gift by Budshah to the syed.
After some time Hazrat Syed changed this place andmoved towards the western side of Baramulla Town. On the bank of river Jehlum he settled a newvillage which got the name of KHAWANPORA (Khanpora) meaning a place of food, in Persian language. As the kitchen of Hazrat Syed always remained hot and thousands of people used to eat in his kitchen daily, it is for the reason Hindus call him popularly as “ANAPURNA” meaning in Sanskrit one who offers food to people. In the Langar Khana of Syed Janbaz people were being served without any distinction. His charity had become Proverbial .It had no limit
In Khanpora Syed Janbaz preached Quran and Hadith and thousands of people became his followers. According to Tarikh ul Awlia, Daily thousands of people would come to see the Syed and the crowds used to be so huge that it was difficult for a passerby to get the way.
According to “Shahnama Kashmir” Syed Janbaz was third in number after Shah-i-Hamdan who came here only for preaching Islam and met with great success in his mission .As a result of propagation of his great saints thousands of people embraced Islam. But amongst his followers are both Hindus as well as Musalman’s.
Like the titles granted for distinguished work by the temporal kingdoms of the world .titles are also bestowed in “Spiritual Kingdoms” of Almighty to lend distinction for the names of Prophets, saints and holy personages. The devotion to Almight, service to suffering humanity and unparalleled sacrifices of the Syed earned him the title of JANBAZmeaning one who performed great deeds at the cost of his life.
According to “Waqat-I-Kashmir” it was the 24th of Rabi-ul-Awal 840 A.H (1433 A.D) when the “Divine Sun” which rose from the horizon of Mecca and Madina and appeared over Kashmir valley to shed its luster all over the valley, at last disappeared behind the curtain of divinity. Its miraculous sunshine guided humanity on the virtuous path of truth love and righteousness in this valley. But their setting was not the end of its magnificent luster which continued and sustains its glorious light even today.
He was Darvesh , a divine hero ,who came to Kashmir with a few companions who had no warriors or weapons’ to defend or offender except the pious name of Allah .He hated oppression and exploitation of innocent humanity , and had selflessly devotes his life to the commandments of Allah and Prophet Sallhu Alhi Wasalum .He was “HARBINGER OF PEACE” who won the hearts of thousands of oppressed people by sheer love, sympathy and service and thus changed the very course of Kashmir history

Hazrat Sharaf-ud-din Abdul Rehman Bulbul Shah laid foundation of Sufi culture of Kashmir in the year 1320 A.D. 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, Bulbul Shah stands taller among them. People called him with the appellation of the nightingale of Kashmir. Bulbul Shah sought allegiance to the renowned saint, Shah Nemat-Ullah Farisi Shirazi, of the Suharawardy Order who, in turn, looked to Zia Uddin-Ul-Najeeb Abdul Qahiri. Hazrat Syed Bulbul Shah was a great scholar, a man of letters, and a theologian. Besides, he had reached the lovely end in intrinsic and spiritual learning. He illuminated thedarkness of the hearts with the torch of the faith.
Hazrat Ahmad Sahab Macham Sirindi Abdaal (R.A) of Sheri Bhat Srinagar leads the way of Mujadidia Sirhindi order in the valley. This array has been derived from the official head of Naqashbandia order Hazrat Moien-ad-din Naqashbandi (R.A) to Hazrat Mujadid Alif-i- Sani (R.A) whose Astan-i- Aalia is in Sirhind Srief Punjab. Ahmad Sahab Macham Abdaal (R.A.) lived before 140 years at Sher-i- Bhat Alamgari Bazar. Ahmad Sahab Abdaal had 29 disciples; the well-known among them are Jenab Abdul Wahab Sahab of Khrew Shaar, born in 19th century , a blacksmith by profession, he has projected mysticism in his poetry. His “ MachTuler” and “ Meraj Nama” are considered his best poetic creations
Jinab Adul Rehman Bhat of Khrew, Jinab Abdul Rehman Lone of Khrew , Mir Gaffar of Kawdara and Jinab Waza Mehmood of Shore Gari Mohalla Nawabazar. Among them was a lady disciple namely Rehmat Ded of Theed Harwan, She used to present pure milk to his Master and one day WahabSahab asked to his Master about Remat Ded’s spiritual status , Ahmad Sahab shocked Wahab Sahab by opening his inner eye that could see the valid position of Rehmat Ded in Darbari Risalat(SAW)

It is believed that during Ahmad Sahab Macham Sirhindi Abdaal’s (RA) infancy, a Qalander appeared in front of his house and uttered something in a language that was unknown to his mother, but she only heard and understood“Ahmad, Ahmad”. She immediately brought his son before the Qalander who spat several times into his mouth.
Hazrat Ahmad Sahab Macham Sirindi Abdaal’s (R.A)mother failed to find the Qalander anywhere from that day and the Qalander was none but Mujadid Alif-i- Sani (R.A) who blessed the Infant by the nectar of Haq. In Sirhind Sharief Punjab, a street namely Macham Gali where his Master used to live and owing to this street Ahmad Sahab got the title Macham. In this regard one more story is coupled with evident that is during Ahamd Shab;s time manysufi saints of the same name were his contemporaries who had already put on view their presence in terms of Knowledge and miracles. Ahmad Sahab prepared a dish popularly known as Macham by virtue of his mystic power, the ingredients in the pot were cooked and as such the dish afterwards became popularly was named as Macham( Cooked rice with sugar and Ghee) and Ahmad Sahab got his Title Macham.
A Sufi considers all prophets and sages, not as many individuals, but as the one embodiment of God’s pure consciousness or the manifestation of divine wisdom, appearing on earth for the awakening of man from his sleep of ignorance, in different names and forms. Just as one’s own sub-consciousness would awaken one at a certain time, in the same way the consciousness of God is the agency for awakening His manifestation, projecting itself through different names and forms to accomplish His desire of being known. All these causes of wisdom are the manifestation of the one cause, Haq.
The first Astan-i- Aalia of Ahmad Sahab was built by Mir Gaffar, Mahad Sahab Bhat of Alamgari Bazaralong with Wahab Sahab. It was a simple structure and later it was reconstructed by Lal- Sahab. Waza sahab’s family and Thatroo family of Alamgari Bazar assisted Lal-Sahab in completion of the structure, and then it was modified in the year 2000under the supervision of Jinab Mir Hassan Haseen Subla , a Sufi poet who in his verses has mentioned “ PEER SHUBAN SHERI BHATNI WANA LOLO, 13 SHABAN NOUN CHEU AYAN LOLO” and Gulam Qadir Thatroo of Almagari Bazar.
Jinab Mir Hassan Haseen Subla first time introduced the Majlis of Katmat at Amad Sahab’s Astan-i- Aalia.People from all quarters used to come to participate on 13th and 29th of every Islamic calendar month. The people attending Majlis belong to different sects and as such a brotherhoodand common understanding among different factions of people has been a specialty at Ahmad Sahab’s Astan-i- Aalia
The shrine was gutted into ashes in 2005 and after that the shrine was reconstructed by Waqaf Board.
It is believed that Ahmad Sahab during his life time was in a habit to pay a visit to
Jinab Sheikh Abdul Saboor Sahab whose shrine is at Sathu Barbarshah Habakadal Srinagar Kashmir. The saint was a contemporary to Jenab Sultan-ul- Arifeen Hazrat Sheikh Hamzah Makhdoomi (R.A). There is no evidence as such whether Jenab Sheikh Saboor sahab was Murshid of Jenab Ahmad Sahab, but according to some sources Ahmad Sahab was associated with the saint by somehow.
Ahmad Sahab (R. A) Passed away on 13th Shaban in 1292 and spend his last days of life in the house of Gaffar Qawadari and later buried at Sheri Bhat Alamgari Bazar, where every year people throughout valley come to pay homage, especially form Khrew Shar where his famous disciple Jenab Wahab Sahab used to live. Ahmad Sahab’s two famous disciples are still remembered by the people for their powerful mystic poetry. Jenab Wahab Sahab has in particular mentioned in his poems the state of his Master.