Shah Arafat Naqshbandi
In the valley of Kashmir, the persons who established through their action and precepts, captivated the hearts of the people, called them to Islam and filled their hearts with the light of monotheism, faith and devotion, Sultan-Ul-Arifeen (علیہ رحمہ) Stands taller among them.
Sheikh Hamza Makhdomi, entitled Mehboom-Ul-Alam, and Sultan-Ul-Arifeen (علیہ رحمہ) was born to baba Usman, of the Chandra-Vanshi Rajput family, a hereditary landlord, a scholar and mystic saint of a high order. Sultan-Ul-Arifeen Hazrat Sheikh Hamza Makhdoomi, in this manner, inherited the mysticism.
SHAIKH HAMZA MAKHDOMI (1494-1576)
Sultan-Ul-Arifeen inherited the mysticism, and from the very childhood, was inclined to the company of holy men and the truth. Having read the holy Quran in the village, he went to the seminary of sheikh Ismail Kabroi for higher studies. Once he was playing instead of going to elementary schools (Maktab), his father happened to come there, grew angry, and beat him so severely that he fell ill. From the day he pledged that he would never play with his Grand Father Zaiti-Rene.
He went to see Fatah Ullah, son of (Hazrat Baba Ismail), the spiritual teacher of the Rene tribe and learned the Quran for a year in the monastery at Shamsi-Chack. He was enrolled on the seminary of Baba Ismail Kabroi, as a student, for higher studies.
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He studies jurisprudence, tradition, Logic, Philosophy, Ethics and Mysticism.
Sheikh Hamza Makhdoomi left this temporary world in the Hijri year (984) during Sultan Ali Shah Kochak. His colleague Tahir Rafique said his funeral prayer, and he was buried near Hari Parbat.
Hazrat Sultan-ul-Arifeen had many disciples. Hazarat Sheikh Baba Dawood Khaki, the chief disciple of Hazrat Sheikh Hamza Makhdoom Sahib Baba Dawood Khaki, has also been the chief Qazi of Kashmir. The platform where the mosque of Hazrat Sheikh Baba Dawood Khaki stands was completed (Ground Floor) in 800 Hijri (1397- A.D) by Mir Mohd Hamdani, the son of Shah Hamdan.
It is reported that Baba Dawood Khaki undertook the construction of the mosque’s first floor in 987 Hijri (1579 A.D), while the second floor of the mosque was completed in 900 Hijri (1582 A.D) under his supervision. The saint propagated the ideology of Islam and constructed several mosques in a different village of Anantnag district; the saint died in 995 Hijri (1587 A.D) after staying in the district for about ten years.
It is said that after three weeks of the death of the saint; Then Mughal Governor of Kashmir had a dream in which he saw Makhdoom Sahib (علیہ رحمہ) directing him to bring the body of Baba Dawood Khaki to be laid on his side at Srinagar. The Governor therefore secretly brought the body of Baba Dawood Khaki back to Srinagar where the body of the saint stands buried by the side of the grave of Hazrat Sheikh Hamza Makhdoom Sahib (علیہ رحمہ).
One of the most sacred shrines in Kashmir is the shrine of Makhdoom Sahib, located on the southern side of Hari Parbat Hill (Kohi Maran) in Srinagar city. The mosque, built in the name of the Sufi saint Makhdoom Sahib or Hazrat Sultan-Ul- Arifeen, is placed below the attractive Mughal Fort, the Hari Parbat Fort, is a structure with many pillars and thus a rare example of Mughal architectural style.
Sheikh Hamza Makhdoom, entitled Mehboob-Ul-Alam, and Sultan-Ul-Arifeen, was born to Baba Usman at Tujar Sharief, a village in Kashmir the Chandra-Vanshi Rajput family, a hereditary landlord, a scholar and a mystic saint of a high order. Hazrat Baba Dawood Khaki was one of the pious and renowned companions of Hazrat Sultan-ul- Arifeen Makhdoom Saheb (علیہ رحمہ). He was the chief Qazi of Kashmir and a scholar of great repute. It is said that Shah Hamdan, the great saint of Hamdan, offered prayers at the platform where the present mosque of Baba Dawood Khaki stands now.
Baba Dawood Khaki writes that the father of Sheikh Hamza Makhdoom was among the chiefs of his tribe. He was linked to a Kashmiri royal tribe, namely ‘Chakoun’, and few relatives of Sheikh Hamza Makhdoom were inhabitants of Kachi Hama, a village on the foot of a mountain far from Tujar. During his studies, he used to meditate a lot.
Baba Dawood opines that Hazrat Makhdoom did not rest during the night for years but remained engaged in prayers. He inherited the mysticism, and from the very childhood, was inclined to the company of holy men and the truth. Having read the holy Qu’ran in the village, he went to the institution of Sheikh Ismail Kabroi for higher studies.
Once he was playing instead of going to elementary school (maktab), his father happened to come by, grew angry and beat him so severely that he fell ill. From the day he pledged that he would never play with his grandfather Zaiti-Rena. He went to see Fatah Ullah (son of Hazrat Baba Ismail), the spiritual teacher of the Rena tribe, and learnt the Qu’Oran for a year in the monastery at Shamsi-Chak; he was enrolled into the seminary of Baba Ismail Kubrawi, as a student, for higher studies. He studied Jurisprudence, Tradition, Logic, Philosophy, Ethics, and Mysticism.
Sheikh Hamza Makhdoom came to Srinagar, where he was nurtured and raised to Higher Spiritual states. Sultan-Ul-Arifeen says, “I was directed to say the daroods, mention of the names, and prayers because of His kindness and whenever I sluggish in the conduct I was reprimanded. “Hard work and painstaking prayers in the early youth made him old before time” Hazrat Sultan-Ul- Arifeen, according to Baba Dawood, used to heave a sigh and often weep while interpretation this verse:
” Sokhtam Chandaun Ki Bartan Nesiat Degar Jaie Daag
Baidazien Khawhum Nihadin Daag Bar Balaie Daag”
Renouncement from Music
Baba Dawood Khaki described an incident when Hazrat Sultan ul Arifeen Makhdoom Saheb reached a place where Mehfili Mousiki was at its apex. In the meantime, prayer time drew near. Hazrat Sultan ul Arifeen Makhdoom Saheb left the Mehfil. After ablution offered Namaz and suggested that Gusul should have been taken before offering the Namaz for Sharia does not allow listening music.
Baba Dawood narrates that many a time in the dream he witnessed himself in Mehfili Mousiki and every time he was asked to seek forgiveness from Allah for Hazrat Sultan ul Arifeen Makhdoom Saheb used to point out the cause of seeing such dreams and used to suggest him not to get involved to any such activity that Sharia prohibits.
According to “Dastoor-ul-Saliqeen” page no. 152 Hazrat Sultan-Ul- Arifeen, one day while staying in his Khankah, in an engaging mood came out of Khankah. He walked along the foot of a mountain. A miraculously long white beard appeared on his face and a group of saints welcomed him. He introduced him to Sheikh Najam-ud- Kubrawi and suggested that he obey the teachings of the great saint that Hazrat Sultan-Ul- Arifeen acknowledged with submission throughout his life. Hazrat Sultan-Ul- Arifeen became his admirer. Sultan-Ul-Arifin’s whole life was full of revelations and miracles.
One day he went to the house of a saint Sheikh Khawaja Ishaq and was served with roasted birds to break the fast (Iftar). The sage ate them, collected their bones, raised his hands in prayer, joined together, the birds came to fife and flew out of the window. Baba Davood opines that Hazrat Makhdoom were copious with divine gifts. The most revered offerings were as follows: a) Khashaf-i- Qaloob, b) Khashaf-i- Qaboor, c)Khashaf-i- Israr, d) Taie Haroof, and e) Take Makan.
Another important Suharwardi Sufi was Saiyid Jamaluddin Bukhâri, who arrived in Kashmir in the first half of the sixteenth century. Among his disciples was Sheikh Hamza Makhdoom? Shaikh Hamza was born in (900/1494) at Tujar, near Sopore Saiyid Jamaluddin, before he departed from Kashmir, gave the Shaikh authority to enrol disciples into the Suharwardi order. Sheikh Hamza considered the zikr (remembrance of the name of God) to be medicine for the ailment of the heart on the one hand and strongly disapproved of Sama (mystical music) on the other. Shaykh Hamza is popularly known in Kashmir as Mahbubul Alam (beloved of the world).
Makhdoom Hamza called upon people to lead a virtuous life, pay the religious taxes and acquire knowledge.
Among the disciplines of Sheikh Hamza are Sufi’s life Baba Dawud Khaki, Maulana Shamsu-din Pal, Khawaja Ishaq Qari Khawaja Hasan Qari and Baba Haidar Tulmuli. Of these, the most distinguished was Baba Dawud Khaki. (D.1585 A.D)
He is the author of several books like Dastur-u- Salikin, Virdul-Murdidin, Qasida-I-Jalaliyya etc.; Baba Dawood was an outstanding poet. Baba Daud approved of Sama, denounced by his teacher Shaykh Hamza and the other Suhrawardi Sufis. He argued that Sama stimulates love when heard within limits prescribed by the Sufi masters.
He upheld Zikr-I-Qalbi (inward remembrance of God) and believed the latter was meant for beginners alone.
Like, the Suharwardi Sufis, he believed that the renouncement of the world did not mean that one should go naked or wear a Longota (the narrow strip of cloth). Renunciation demands nothing but sincerity on the devotee’s part; wealth in itself was no obstacle to the mystical path.