The spread of Islam in Kashmir was an outcome of the efforts of the Sufi Saints from Persia and Central Asia. The first eminent Sufi Saint, to entered Kashmir was Syed Sharaf-ud-Din popularly known as Bulbul Shah. He came from Turkistan during the time of Sahadeva along with a group of disciples.
Another important shrine in downtown Srinagar is of Khwaja Naqshband Sahib.
Shrine of Sheikh Noor-ud-Din Noorani ra Popularly known as “Sheikh ul Alam” district Budgam.
Another important shrine in downtown Srinagar is of Khwaja Naqshband Sahab.
The Valley of Kashmir is world renowned for its snow-clad mountain peaks, orchards of apples and almonds, lush green pastures and meadows, Chinar trees, valleys of Gulmarg and Pahalgam, magnificent lakes, springs and important water bodies like Jhelum, Indus and Chenab, Mughal gardens, handicrafts and tourism, and also elegant Pashmina shawls. But it is equally well-known for being the ‘Pir Waer’, meaning the ‘Alcove of Sufis and Saints’.It looks at various shrines of Kashmir while explaining their importance to Kashmir’s culture, social fabric and rich tradition of spirituality:
Shrine of Hazrat Syed Sharif-ud-Din Abdur Rehman ‘Bulbul’ Shah:
According to Zareef Ahmad Zareef, a well-known humorist-poet in Kashmir, the first Sufi Muslim saint from Central Asia to have visited Kashmir was Abdur Rehman. He later became popular as ‘Bulbul Shah’. This renowned saint of the highest spiritual order arrived in Kashmir during the reign of Bodh ruler Ranchan Shah.
The shrine of Hazrat Syed Sharif-ud-Din Abdur Rehman, aka Bulbul Shah, the first Muslim Sufi saint from Central Asia to have arrived in Kashmir in 1324 AD, is located in downtown Srinagar. This shrine was recently renovated.
Abdur Rehman — believed to have travelled all the way from Turkistan — settled in Kashmir roughly around 1324 AD (725 A.H). His shrine is located in Srinagar city at a place called ‘Bulbul Langar’ (now Bulbul Lankar). It is an important place from both a historical and religious perspective.
A Kashmiri myth about Hazrat Abdur Rehman is that he was so absorbed and engrossed in meditation that he wouldn’t disturb the songbird nightingale (Bulbul) sitting on his head.
Many saints from different places like Central Asia and Persia (now Iran) have visited Kashmir.
Shrine of Hazrat Mir Syed Ali Hamadani (‘Ameer-e-Kabeer’) in Srinagar:
This is another important shrine in Khanqah-i-Moa’lla, Srinagar which has great historical and spiritual value. Mir Syed Ali Hamadani, many historians say, played a significant role in spreading Islam and spirituality in Kashmir. Historians agree that Mir Ali Hamadani— Persian Sufi of Kubrawi order, also known as Shah-i-Hamadan — visited Kashmir on three different occasions between 774-785 A.H (roughly 1373-1384). He moved to Kashmir along with his 700 followers referred to as Saadat. This prominent Muslim scholar and Sufi was born in Hamadan and buried in Khatlan.
Satirist-poet Zareef Ahmad Zareef told that apart from his role in spreading Sufism and Spirituality in Kashmir, Mir Hamadani was also instrumental in refining the art.
Mr. Zareef says that many in Kashmir, those days, were earning their bread through glyptography, the art of carvings on stones.
“After mass conversion, a delegation of many such skilled workers and artisans approached Mir Syed Ali Hamadani for an alternative work, as they had abandoned ‘But-tarashi’ after embracing Islam. The great saint suggested that they make mosque pulpits, and carve 99 names of Allah around Mimbar, and also design the interior architecture of religious places,” says Zareef.
The shrine of Mir Syed Ali Hamadani, who played a significant role in spreading Islam and Spirituality in Kashmir more than six centuries ago, has visited Kashmir thrice. His shrine is in Khanqah area of Srinagar. Mir Hamadan is buried in Khatlan.
“People in Kashmir pay regular visits to the shrines for peace of mind. Many Sufi disciples, as per the teachings of their spiritual masters, recite special ‘Wazaif’ there. It has been a rich tradition of Kashmir since the past six-seven centuries now,” he adds.
Kashmir has been ruled by Hindus, Buddhists, Mughal Kings, Afghans, Dogras and others. Their influence has remained in different spheres in some forms.
Shrine of Sheikh Syed Abdul Qadir Jeelani in Srinagar:
There are also some shrines named after Sufis and Islamic scholars who have never visited Kashmir in a physical sense. One such shrine is built in the memory and respect of Sheikh Syed Abdul Qadir Jeelani, also known as ‘Gous-e-Azam’ and ‘Dastgeer Sahib’ by Kashmiris.
The shrine of Abdul Qadir Jeelani is situated in the heart of Srinagar city in Khanyar area.
A shrine built in memory and respect of Hazrat Sheikh Syed Abdul Qadir Jeelani. The saint never visited Kashmir. He is buried in Baghdad. The old structure of Dastgeer sahib’s shrine in Srinagar was reduced to ashes in a mysterious fire incident in 2012.
The old structure of Dastgeer Sahib Shrine was unfortunately reduced to ashes in a mysterious fire incident in June 2012. This architectural wonder was a symbol of Kashmir’s collective faith, spirituality and cultural heritage. The shrine, built around 200 years ago in Kashmir, was a mark of respect toward Abdul Qadir Jeelani, a saint who hailed from Gilan province of Persia. Dastgeer Sahib is buried inside a shrine in Iraqi capital Baghdad.
Both Kashmiri Muslims and Hindus (also known locally as Pandits) hold the shrine of Dastgeer Sahib in high esteem. It is said that before their departures from the Kashmir Valley in early 1990, some Kashmiri Pandits too would pay regular visits to the shrine to purify their souls and discover spirituality within like their Muslim brethren would do.
Hazrat Makhdoom Sheikh Hamzah (Mehboobul Alam Sultanul Arifeen) in Srinagar:
Makhdoom Sheikh Hamzah, a Sufi Muslim saint, was born to Baba Usman Raina in Tujar Shareef, a village in Kashmir, in 1494. As a great scholar and mystic, Sheikh Hamzah immensely contributed in spreading religious and spiritual knowledge. He continued preaching in Srinagar and the city outskirts. Sheikh Hamzah, a hereditary landlord, is also said to have donated land and other property in social service.
A book ‘Tazkira-e-Aslaaf Yanee Sultan-ul-Arifeen’ by Professor Abdul Majeed explains the early childhood and spiritual journey of Sheikh Hamzah in some detail. This Muslim saint, historians say, did not rest during night for many years for he remained busy in prayers and meditation.
The shrine of Makhdoom Sheikh Hamzah, a Muslim Sufi scholar and saint, is placed below the attractive Mughal Fort, on the Hari Parbat hill (Koh-i-Maran). It is a structure with many pillars, a rare example of Mughal architecture.
Makhdoom Sahib’s shrine is located below the eye-catching Mughal Fort, the Hari Parbat (Koh-i-Maran). The shrine is a structure with many pillars, a rare example of Mughal architecture. On Hari Parbat, a hill, Mughal emperor Akbar built an outer wall of the fort, in downtown Srinagar. Later, in 1808, the present fort was built under the reign of Shuja Shah Durrani, a Pashtun of the Durrani empire.
Hazrat Zain_u_din Reshi ra
The shrine of Hazrat Azin-ud-Din Wali is situated on a hill lock, about 20 Kms. short of the famous hill resort of Pahalgam overlooking the bewitching Lidder Valley. The road to the shrine branches off to the right from main Anantnag-Pahalgam road. A few hundred metres walk or drive takes one to the foot of the stone stair leading to the shrine. The mausoleum is located inside a deep cave atop the hill, about 100 meters high than the main road. Village Aishmuqam is very well known in every part of Kashmir on account of the historical shrine of sheikh Zain-ud-din who lived in the 15th century A.D. and was one of the principal disciples of Sheikh Nur-ud-din, the leading Rehsi of Kashmir.
It is commonly known in Kashmir that Sheikh Zain-ud-din, who was known by the name of Zia Singh before his conversion was a prince and belonged to the ruling Rajas of Kishtwar. His father Yesh Singh, the then Kishtwar ruler, is said to have been assassinated when Zia Singh was only 13 years old. Zia Singh is believed to have been suffering from some disease which took a serious turn leaving no aspect of his recovery. Sheikh Nur-ud-din is said to have passed through Kishtwar just at that time and having heard of his miraculous performances, Zia Singh’s mother begged of the Sheikh to visit the patients and to pray for his recovery. The Sheikh agreed to pray on the understanding that Zia Singh would meet him in Kashmir after the recovered. Zia Singh did not however keep his promise and after sometime he was agsin confined to bed. His mother kept on crying day and night until she had a vision in which the Sheikh Zia Singh’s mother promised that she would fulfil her obligation this time if her son would recover again. With the restoration of his normal health, Zia Singh proceeded to Kashmir to meet his benedictor. The mother and the son undertook the hazardous journey from Kishtwar to Bumzua, a village about 8 miles south of Aishmuqam, where Sheikh Nur-ud-din was staying at that time. It was at this place that both Zia Singh and his mother embraced Islam under the maens of zain-ud-din and Zoon Ded respectively.
Among the local inhabitants the legend has it that Zain-ud-din medicated for a long time in village Mandjan of Tehsil Sopore where he attained spiritual perfection, It was at this stage that Sheikh Nur-ud-din advised him to migrate to the cave at Aishmuqam and to meditate there for the remaining period of his life. On his arrival, sheikh Zain-ud-din found the entrance to the cave blocked by snakes, cobras and reptiles, It is said that the saint carried with him a club which he had received from his master. Seeing the serpents he placed the club on the ground and it was instantaneously transformed into a dreadful cobra. The snakes in the cave got awestricken and not only surrendered to the Sheikh but also vacated it and migrated to the village Phuurpujan which is about 16 miles to the east of Aishmuqam.
The exact date of the death of the saint is not known. His urs or anniversary is, however , being celebration on the 13th day of Basakh corresponding to 25th of April. Two mosques on unknown as Khankah are also attached to the shrine. The Khankah besides being used for prayers is also a repository of the relics of the saint which are held in high esteem.These consist of a bow, a patten, a wooden bread, a rosary, a wooden club and a copy of Quran. It is said that the saint observed fasts frequently and whenever he felt hungry he licked th wooden bread to satisfy his appetite. These relics are publicly displayed whenever the village meets with some catastrophy, such as a femine, epidemic, etc. The shrine attracts hundreds of thousands of people from all parts of the valley every year. On the date of anniversary of the saint congregational prayers are held which are attended to by no less than 20,000 people.
According to the legend, the festival continues to be celebrated from pre-Islamic times and dates back to about 2,000 years. The shrine of Zain-ud-din is respected by all communities and they actively participate in the celebration of the anniversary. There is no restriction to the entry into the shrine which is open to visits by persons of either sex and of any community.
Hazrat Baba Payam u deen Reshi ra
Situated at an altitude of about 7,000 feet (2,133 meters), the Ziyarat Baba Reshi shrine is a three-storey monument. It is located near Ramboh village in Baramulla District. Built-in 1480, in Mughal and Persian style, the tomb is named after Baba Payam Uddin. The shrine and its surrounding garden is a tourist attraction as well as a destination for pilgrims visiting the shrine.
Roza Sharief Baba Payam Uddin
Baba Payam Uddin was a courtier of 15th century Kashmir King Zain-ul-Abidin, and he is said to have given up all his belongings in order to serve the common people. He lived and meditated at this location, which became the site of his tomb and a shrine for his disciples.[5]
This shrine has a big minaret and inside the shrine is the Noor Khwan where the grave of the Sufi saint Lies. It is covered with cloth with Quran embroideries. The Noor Khwan is made of glass and wood carvings.
Urs
The Urs or the anniversary of Baba Payam ud din Reshi is celebrated annually and people from far off places visit the Shrine on the occasion.[6]
Damage by fire
On 2 September 1989 the 300-year-old Baba Reshi shrine was gutted in a fire under mysterious circumstances.[7] The place known as daan that Baba Reshi built in the village Ramboh went ablaze and caused severe damage to several buildings surrounding the shrine causing a huge economic loss to the historic place.
Hazratbal Dargah in Srinagar:
This is a place where the hair strands of Propher Muhammad (PBUH) are said to be present as a holy relic. In December 1963, tens of thousands of Kashmiris were on roads protesting against the theft of the relic. The mysterious theft under the then Prime Minister of Indian-administered Kashmir Shamsuddin led to widespread mass unrest for about a month till the relic was recovered and identified.
Other important Sufi Muslim shrines in Srinagar are those of Khwaja Habibullah Nowshehri in Nowshehra, Hazrat Khwaja Naqshband Sahib in Khwaja Bazar, Hazrat Mirza Kamil Sahib in Hawal, etc.
There are hundreds of other important and famous shrines outside Srinagar as well. Prominent among those are the shrines of Hazrat Noorud Din, also known as Nund Reshi and Sheikhul Alam, in Chrar-e-Shareef in central Budgam district, Baba Reshi shrine in Gulmarg in north Kashmir district of Baramulla, etc.
Hazratbal Dargah in Srinagar, where hair strands of Prophet Muhammad (PBUH) are said to be present.
A well-meaning Kashmiri scholar on Sufism, pleading anonymity, says,“Shrine management does need reform. But at the same time, these (shrines) are sacred spaces, of healing and prayer. And the reformists need to approach this subject with care and compassion.”
The spiritual tradition has remained intact in Kashmir despite many overt and covert attempts of sabotage from various quarters from time to time. Many Kashmiris do believe that ‘suhbah’ (companionship) is necessary for spiritual seekers. Numerous Kashmiri families organize annual mawlud and participate in Zikr (Dhikr) gatherings.
“These practices are going to transform under multiple pressures but we must take care that these sites reflect the thinking of Kashmir’s spiritual teachers and remain retreats for those seeking comfort in the remembrance of God,” the scholar adds.
Despite such challenges to the Sufi order, Kashmir remains a Pir Waer because of the history of spirituality in the region.
“All three religions (Hinduism, Buddhism and Islam) have had a great history in Kashmir. Great Saiva, Vaisnava and Buddhists texts were composed here. Islamic spirituality has also left a deep impact on the region since about the ninth and 10th centuries. The practice of visiting shrines is in continuity in South Asia with the older practices of visiting monasteries and sacred sites—Asthapans— which has given us the Kashmiri word, Astan (shrine),” he concludes.
Mohamad Azmat