Kashmir- its characteristics: (Ref- Tarikh-i-Hassan written a century back.)

Kashmir- its characteristics: (Ref- Tarikh-i-Hassan written a century back.)

The beautiful valley of Kashmir is a delightful garden par excellence which has been referred as the paradise on earth by the eminent scholars, travelers and rulers, due to its scenic charm. The fact is that no other country of world is gifted with such natural features.

• The climate of this country is invigorating. There is no need of fan in summer, and fur in winter, as the climate is quite moderate. The air here is from paradise, which brings life to people and remains moderate round the year and serenity of the pleasant valley keeps sorrow and grief out of one’s mind.
• The water of this land of flowers, which flowing from the snow-clad mountains, lakes and springs, is always in motion through canals and streams. It is the elixir of life for people and irrigates the fields. How pretty the waters of this pleasant valley are for life resembling the face of one’s darling.
• On the land surface of Kashmir from every side, including the banks of rivers, streams and springs, everywhere there is a green cover of vegetation, which presents a delightful charm.
• The gardens of the land, the magnificent structures of the early kings and the systematic arrangement of canals, cascades, fountains, flower beds and the plenty of flowers and green meadows is symbolic and magnetic for visitors. There are beautiful flowers in the beautiful gardens of Kashmir.
• The beautiful land is encompassed by innumerable mountains, which are scenic and charming. And with the grace of God, these evergreen forests are the source of fresh air and cool breeze all over the year.
• The green margs of the hills with their fresh air are the pleasure resorts for the rich and the wise.

If you stay in the green pastures, hundreds of flowers may kiss your soul.

• In this paradise, many types of orchards on karewas, hills, plains and desserts are bestowed with fresh and juicy fruits.
• The cereals of many types are available in plenty, especially rice, which is the staple food of common people.
• The mountains and the forests of this country are gifted with wild animals for hunting and people from Europe spend fair amount of money for hunting here and return with gifts for their friends in Europe.
• The dreadful beasts and poisonous creatures i.e. snake, crocodile and scorpion are not confined to this part of land. A paradise is a peaceful place, where people live with peace and harmony.
• The people of the country are very wise and skillful, and are superior than the skilled workers of other countries especially in Pashmina industry, in which no one can compete them in drawing and design. It is the dress of the rich and the noble people. The rich earn a big fortune in its trade. The people are also famous for their wit as well.
• The scenic beauty of this country has no parallel with its majestic charm. Famous poets like Nizami, Sadi, Jamee and Ghani Kashmiri have all praise for the beauties of Kashmir.
• As per the old Puranas and testaments, Kashmir has been the visiting place for Godesses, who often lived here leaving distinctive marks here.
• The Islamic scholars and preachers also visited Kashmir to preach Islamic way of life. The shrines and the holy places are found in every corner of the valley.
• Various scholars, writers, poets and essayists have adorned the beauty of this land of flowers which is really a paradise on earth. There are stories about the beauty of Kashmir recorded in essays and poetic language.

There are famous “masnavis” about the scenic beauties of Kashmir by Saleem, Kaleem, Qudsee, Khasali, Zaffar Khan Ahsan, Mir Allahi, Tugra, Urfee and Faizee.

Shaikh Shahab-ud-Din Sindhi says:

“Kashmir for its noble inhabitants resembles paradise and Allah has promised a safe life for its people”

Qutab records:

“ Oh Kashmir! You are really a paradise. In autumn, you are adorned with saffron and presents a glimpse of spring season. Thousands of flowers bloom in autumn in Kashmir. Oh Kasul why are you so crazy.”

Shah Jehan says: “Adam tasted wheat and was out of Heaven. I tasted barley water, Oh! My God send me to Kashmir.”

Tugrah records:

“At the time of death it was the last wish of the Emperor Jehangir, to be in Kashmir.”

Zaffar Khan Ahsan mentions:

“Never say Kashmir resembles China, the land of fairies. In short it is a Paradise on the earth.”

Qudsi says:

Every part of Kashmir is splendid in beauty. The waters of Lar place are very sweet.”

Faizee says:

“———It is the garden of Soloman and that of the people.”

Kaleem says:

“Ye Sky why are  you depressed. See, this is Kashmir. See the plains, mountains and the forests bedecked with flowers. See thousands of gardens are accumulated in one garden.”

(P.S: It is engraved on the entrance gate of Khanqahi Mualla Srinagar:

کان الکشمیر ساکینھا—-جنات عدن ھی للمومنین

قد کتب اللہ علٰی بابھا—-داخلھا کان من الاٰمنین

“The inhabitants of Kashmir live in the paradise that is meant for the believers,

It is written on its entrance gate, ‘whoever enters in it, is among the peaceful men.”)

 

The Kashmir Bridges:

The Kashmir Bridges:

According to Tarikh-i-Hassan, the Rajas in ancient times managed to develop thirty strong and smooth bridges on river Brht by adjusting the big boats fastened by ropes and chains, with a floor of big and wide planks over them, but all of them were destroyed during Zulchoo riots.

Afterwords during Salateen era, modern bridges were constructed in such a pattern that a wooden square box was prepared and the same made to drown in the river by dropping huge stones inside it and the foundation for a high bridge was laid. Next wooden boxes of rectangular shape laid over it and fastened with wooden nails. Over these wooden planks were laid and on the sides wooden frames as protection walls were laid, and in this way the first bridhe to be constructed was Ali Kadal. Then the Muslim Salateen laid 18 bridges over river Beht among which seven were in the city and the rest in the villages. At present (i.e. a century back when Hassan wrote it) there are only 13 bridges, while 5 are extinct.

During Salateen era, the above referred bridges would be destroyed by fire during riots and sometimes by floods. The rulers have made efforts to repair them every now and then.

These bridges are enlisted as under:

• Khanabal Bridge——- near Islamabad–Span 66 yards, width 4 yards
• Bijbehara Bridge-1041AH- Constructed by Darashikwa—span 100yards, width 6yards
• Nainah Bridge ——-A Salateen structure, destroyed by fire during Chak riots.
• Awantipur Bridge—-Sultan Haidar’s structure, destroyed during Chak riots.
• Pampore Bridge-1045 AH- Shahejahan’s structure.
• Panthachok Bridge-987 AH-Constructed by Queen Habba Khatoon, Jehangir reconstructed it, destroyed during Chak riots.
• Amira Kadal-1188 AH-Constructed by Amir Khan Jawanshaer, span 134 yards, width 6 yards.
• Habba Kadal-958 AH- Constructed by Habib Shah, span 97 yards, width one yard.
• Fateh Kadal-906 AH- Constructed by Fateh Shah, span 88 yards, width 3 yards
• Zaina Kadal-831 AH-Constructed by Sultan Zain-ul-Abideen, span 96 yards, width 8 yards.
• Aali Kadal- 822 AH- Constructed by Ali Shah brother of Budshah, span 82yards, width 6 yards
• Nov Kadal-1077 AH- Constructed by Noor-ud-Din Khan, span 75 yards, width 6 yards.
• Safa Kadal- 1082 AH-Constructed by Said-ud-Din Khan, span 110yards, width 6yards.
• Sumbal Bridge———Constructed by ancient Salateen, span 112 yards, width 5 yards.
• Hanjin Bridge ———–Construction by ancient salateen in bad condition due to floods.
• Sopore Bridge————Construction by Sultan Zain-ul-Abideen, span 214 yards, width 5 yards
• Novrozpore Bridge-1222 AH-Constructed by Sultan Hassan, destroyed in war between Mukhtar-ud-Doula and Abdullah Khan.
• Baramulla Bridge—– Its foundation is very old, Atta Mohammad Khan constructed afresh, span 146 yards, width 5 yards.
• Gohalan Bridge——-It is an iron bridge constructed by Ranbir Singh at a cost of Rs. one lac, span 84 yards, width 7 yards.

At Khwaja Yarbal, Mar Canal takes off constructed by Sultan Zain-ul-Abideen, and there are following 14 bridges over it:

• Naidyaar Bridge: Founded by Sultan Sikandar. Chowdry Mahesh repaired it for visiting backyard to Vetalenmarg.
• Jogi Lankar Bridge- Constructed by Budshah.
• Nowpora Bridge- Constructed by Iradat Khan.
• Naid Kadal.
• Bohri Kadal.
• Saraf Kadal.
• Qadri Kadal.
• Rajwar Kadal.
• Kawdara Kadal.
• Gaw Kadal.
• Dombah Kadal.
• Sakedafar Kadal.
• Ratapora Kadal.
• Gandharpore Kadal.

Kawdara canal which branches off from Nala Maar, has three bridges over it.

• Kohna Kadal
• Buchh Kadal
• Sohkoor Motah kadal

Tarabal Canal which after branching off from Nala Mar, joins Kawdara canal and falls into Khushalsar and Anchar. There are six bridges over it.

• Ashraf Kadal
• Tarabal Kadal
• Merjanpore Kadal
• Narora Kadal. It was constructed by Ali Shah.
• Zoonimar Kadal. It was constructed by Noor Jehan. The water of the seven streams passes over the bridge.
• Braiwaree Kadal. It was constructed by Zaffar Khan Ahsan

(All the bridges on Nala Mar and its branches are extinct with the filling of Nala Mar and its conversion into a motorable road.)

The bridges of Apple Canal:

• Drugjan Bridge: It is the structure of Qazi Abul Qasim, who was famous as Qazizada. Below it is a strong gate, which closes and opens automatically during the rise and fall of water level. The people of northern side of city are safe from floods due to its construction.
• Gowkadal: It is an ancient structure.

The Bridges of Katakul (which branches off from Beht at Shergarhi and again joins Beht)

• Tankikadal
• Kanikadal
• Haji Rather Kadal
• Bozaghir Kadal
• Watal Kadal

The bridges of Doodganga stream:

• Batamaleon Kadal
• Pareet Kadal
• Zanpah Kadal
• Chattabal Kadal (All these bridges have only two pedestals)

Vetalanmarg bridges in Dal lake:

• Chowdribagh Bridge
• Doodphakree Bridge
• Tulakhon Bridge
• Ganee Kadal
• Ontah Kadal (Nishat Bridge). It was constructed by Sultan and repaired by Chowdry Mahesh.

Khwaja Yarbal Embankment Bridges:

• Saida Kadal
• Nandpora Bridge
• Aashabad Bridge-All these three bridges have been constructed by Abul Hassan Khan Bandey.

Dodarhama Bridge: It was constructed by Noor Jehan. It was destroyed by earthquake in 1243 AH.

Bridges of Shadipore Stream:

• Naidkhai Bridge
• Hartara Bridge

These were constructed by Sultan Budshah.

 

Kashmir Earthquakes:

Kashmir Earthquakes:

A century back the historian Hassan Khuihami records in his book,”Tarikh-i-Hassan” about the chronology of earthquakes in Kashmir as under:

• During the time when Sandimatnagar city was settled on a lake, the people of that area faced hardships due to their immoral activities and during Sundersain’s rule an earthquake of great dimension occurred which destroyed whole surface, a spring sprouted, which flooded the whole city. Now this spring is known as Wular nag.
• During Raja Awantivarman’s rule an earthquake hit during the night of 940 Bikrami. Near Baramulla, a part of Khadanyar mountain slided down and blocked flow of water of river Vyeth and the land surface up to Bijbehara came under floods and all villages and agriculture fields were destroyed. Later on, acting on the plan advocated by Dansoo, the stones of mountains were removed from great depths, thereby regulating flow of water.
• During Fateh Shah’s rule in 907 AH, an earthquake hit during the night which caused death and destruction of many people and property. The earth was shaking continuously for three months and became static with the passage of time.
• A severe earthquake hit in 960 AH, during the time of Ismail Shah. Buildings along with inmates collapsed and houses were razed to ground. The land surface cracked and some old springs disappeared. New springs were born. The earthquake continued for a week and the land regained its original position after two months. Strange happenings were observed. It is said that at Adwin pargana adjacent to Nandi Marg on the bank of river Vishaw, the location of two villages Hassanpore and Hussainpore got exchanged at midnight, though they were a mile apart. Hence the agriculture land of one village is now located in the other village. The river Vishav flows through the middle of these two villages. Also in Mawar district of Kamraj pargana, a part of mountain slided down, causing death of 600 people.
• During Saif Khan’s rule in 1080 AH, an earthquake hit, shaking all buildings from evening to morning. However there was little damage to human life.
• During Ibrahim Khan’s Subedari, the floods were followed by a severe earthquake, which destroyed and damaged both life and property. The state of affairs of people was unstable due to regular vibrations of quakes for a long period of time. The earthquake sufferers built separate houses and it was a great destruction.
• During Dil Dileer Khan’s rule a severe earthquake hit in 1148 AH and within one shock houses in city and villages were razed to the ground, as if the total population had perished. This earthquake shook earth for three months but with less intensity. The shaking occurred during the days as well as in nights and people were sad enough to face the odds.
• During Karim Khan’s governance in 1193 AH, the land surface shook in such a manner that dwellings of people in urban and rural areas collapsed and most of the people died. It continued for one and a half month and the survived people fled to plains.
• An earthquake hit during the rule of Asad Khan in 1199 AH and it was confined to the interior of the city. The earth was shaking continuously for three months, several houses were damaged and many people had to face death.
• A terrible earthquake occurred during the rule of Sardar Abdullah Khan in 1218 AH. At some places land cracked and houses collapsed. Some women aborted and some people got buried under the debris of walls.
• During Kripa Ram’s rule an earthquake hit at midnight in 1243 AH, which shook earth and created havoc. Several people died. The land got submerged and houses were razed to ground. Severe shocks were felt for three months and frequented up to nine months.
• During Ranbir Singh’s government, the land began to shake at midnight in 1280 AH. At Krohen and Bangil, the land cracked at some places, but life and property was not hit badly. It continued for three months and was of less intensity on eastern side.
• During the last days of Ranbir Singh’s rule in 1302 AH, earthquake hit during Shab-e-Barat and there was total chaos and confusion. At the very first jerk, all the houses in Sopore, Baramullah, Bangil and Krohan collapsed. Besides land in these areas cracked due to severe floods. At several places green sand and green water appeared. The sulphur smell was observed for one month. Land cracked at Ladoora village of Krohan pargana and lava flowed out at certain places and next a strange white mud appeared. Due to flow of lava, a piece of land measuring 700ft by 300 ft with a depth of 70 ft. subsided down and a few houses of peasants disappeared. In this depth, certain parts of earth remained standing as pillars in their original form and shape.

At some places there was change of landscape. Though the earthquake was not severe in the city, yet 300 houses were completely destroyed and the rest were damaged. The royal palace was also hit and many barracks collapsed. There was more damage and destruction at Shergudh and less damage in other parganas and surrounding areas. At some villages the shakings of earthquake were not observed. The duration of earthquake continued for three months as it would hit several times, during the day and the night. Afterwards there was a threat once or twice a week, and it continued for fourteen months. People made temporary shelters in plains and were very frightened.

Thousand of lives were lost in this episode, including 20,000 horses, 20,000 cows and oxen besides 1,500 people. In the wazarat of Kamraj, 1200 people; in city 250 people and in other parganas 50 people lost their lives. According to historians there are more sulphur mines in the mountains of Kamraj, that is why it is prone to more earthquakes every year. Ranbir Singh paid an amount of Rs. 20,000 for rehabilitation and welfare of earthquake sufferers (both in cash and kind). Rs. 2,00,000 were exempted as tax from farmers of wazarat Kamraj. In Baramulla and Sopore, the tax on timber was also exempted.

During the last century, minor earthquakes have been frequent visitors in this area, however Budgam area has witnessed a severe shaking causing damage to buildings, besides a vast destruction of life and property took place in Azad Kashmir area in 2005. In 2015 also a number of tremors have been felt. There is a prediction of a severe earthquake in Hindu Kush Mountains by the American geologists, confirmed by local experts due to pushing of Indian plate with Asian plate. It has been recommended to keep handy an earthquake kit containing first aid box, some clothing and nourishment for emergency purposes. Besides public buildings have been recommended to be retrofitted and future constructions need to be got designed as earthquake proof from the structural engineers.

Kashmir Floods

Kashmir Floods

According to Tarikh-i-Hassan written about a century back, the chronology of floods in Kashmir is recorded as under:

• It is said that in past Khadanyar mountain slided down due to earthquake and the spring at Wullar surfaced, which flooded and drowned the city of Sandimatnagar and flood waters hit upto Bijbehara.
• During Raja Durlab Wardhan’s rule, the city of Srinagar was under water due to heavy rainfall in the year 14 Hijri. The dam of Vatalan Marg constructed by Raja Parvarsain cracked and Vatalan Marg was flooded which resulted in the birth of Dal lake.
• In 776 Bikrami era during Raja Laltaditya, the city buildings crumbled due to floods and the capital was shifted to Letapora. The floods destroyed and damaged several buildings of the city.
• During Awantivarman’s rule, an earthquake in 936 Bikrami resulted in sliding down of a part of Khadanyar mountain which obstructed water of river Beht causing floods.
• During floods in 1015 Bikrami, in Raja Parth’s rule the whole city got drowned under water and the houses were seen floating like bubbles in water.
• During the rule of Sultan Shahab-ud-Din in 1436 Bikrami, 20,000 houses were destroyed due to severe floods.
• In 982 AH during Ali Khan Chak’s rule floods during rainy season damaged houses and crops altogether.
• Houses were floating like boats during floods in 1089 AH and inmates were crying and wailing it. It was a historical flood. An earthquake also hit in those days.
• Under the governance of Navazish Khan in 1143 AH, heavy rains caused severe floods, which damaged both houses as well as crops.
• In 1148 AH, during Dil Dilar Khan’s period, floods damaged thousands of houses. In compounds of houses and the plains water remained static for long time.
• 10,000 houses damaged during the governance of Afrasayab Khan in 1160 AH. The bridges of river Beht crumbled and buildings collapsed.
• The bridges of river Behat collapsed due to floods under the rule of Aamir Khan Jawan Shair in 1184 AH.The buildings were helter and skelter.
• During Jumma Khan’s period in 1202 AH, floods in river Beht cracked Qazizada dam. The Northern part of city came under water and houses and property of people were destroyed by floods.
• In 1214 AH during Abdullah Khan’s rule, severe floods touching skies in river Beht damaged crops.
• The bridges of Khanabal, Bijbehara and Amira Kadal, collapsed due to floods during Colonel Main Singh’s rule in 1252 AH.
• Due to severe floods, the Qazizada Dam cracked during the governance of Shaikh Ghulam Mohi-ud-Din causing damages in Khanyar and Rainawari. Six bridges collapsed from Fateh Kadal to Sumbal. Rains continued for seven days.
• Next Walter Lawrence records occurrence of major floods in 1902 AD. This was followed by the major floods of 1959 AD. We have been witness to the century’s worst floods in September 2014 causing heavy damages of life and property. Due to non serious attitude of the authorities, the recommendations made by experts to check future catastrophe are being ignored and we may have to repeat the earlier process of digging the well, when the fire is on.

The Gardens of Kashmir:

The Gardens of Kashmir:

“The Kashmir Rajas laid beautiful gardens and planted shady trees in ancient times, this would add to the charm and beauty of the surroundings, but all seems deteriorated due to passage of time and unconcerned authorities besides callousness of the common man,” writes Hassan Khuihami a century back.

“During Muslim rule, the Sultans were very fond of laying gardens and to build structures, which have become a part of history now. Among them, Sultan Zain-ul-Abideen was the pioneer in laying gardens and to build buildings, especially he had laid a beautiful garden on four square miles land at Zainagir; on one side of it he built tall and towering buildings and on the other side , he planted rows of trees and flower beds, criss-crossed by canals and waterfalls. Often he used to enjoy scenic beauty of this garden. The environs of this garden had magnetized nobles and close aides of king and hence Zainagir had become a beautiful rose garden. During this period, Pandov Chaks, set ablaze buildings and the garden of Zainagir during night time.”

“The king laid a vast garden, with wonderful arrangements at Nalabal adjacent to Nowshehra, where he built a tall building having 12 compartments. Each compartment of this building had 50 rooms and every room could accommodate 500 men. This royal palace named “Zainadab,”was built for his personal use and people used to call it “Razdan.” A royal canal was dug out from Sindlar, which flowed through middle of this garden and it was in a stable condition upto Sikh rule.”

“Similarly he had laid a delightful garden at Zainapora with tall building structures and was one of the wonders of those times. Likewise, tall structures were raised at Zainakote hillock, which remained as memorial till Mughal era.”

“Hussain Shah Chak, laid a garden at Mohalla Nowhatta near the shrine of Hazrat Khwaja Moin-ud-Din Naqshbandi. Lachma kul flowed through it with a waterfall. During Mughal period, it was under the possession of Hazrat Khwaja Mahmood Naqshbandi, who built Khanqahi Naqshbandi here.”

“Yousuf Shah Chak laid a vast garden of flowers from Fateh Kadal to Dal Hassan Yar Ghat or river Vyth, upto Kuta-Kul bank and this garden was divided into 13 stages. Its traces were found upto Afghan period, now it has fallen prey to urbanization. Yousuf Shah Chak had built a wonderful building at Gulmarg, whose vestiges exist still there.”

The Moghul kings during their rule, laid gardens throughout the length and breadth of Kashmir, especially around Dal lake, the banks of river Vyth, the banks of springs and canals, the foot-hills of mountains, and awarded it the title of “Paradise on Earth”

The poets of this era namely Qudsee, Kareem, Saleem, Zaffar Khan, Khasalee, Mir Allahi and Bihishtee recorded ‘masnavis’, in praise of the gardens, buildings, trees, flowers and fruits of Kashmir. Some of the gardens are described as under:-

Jarogh Shahi: In 996 Hijri, the Moghul King Akbar identified a charming place at the base of Koh-i-Maran, towards east, where at the behest of Khwaja Hussain Kablee, the foundation stone was laid for the Royal Palace with marble and other precious stones. The pillars of Royal Palace were adorned with diamonds and pearls, and with beautiful architectural designs of roofs. A wonderful garden, “Darshini Bagh” was laid in front of Dal lake, and was planted with various varieties of trees, flowers, besides marble verandahs, tanks and waterfalls. Its three sides were planted with rows of popular trees.”

“Besides, around Kohi-Maran, are the residential quarters for princes, and stay-in arrangements for nobles, wazirs and army officers. Charming markets for traders, stony shops and painted houses of a new city called “Nagar Nagar” became famous. A wall around the fort of this city was raised which exists till now. In year 1187 Hijri, Amir Khan Jawan Sher, demolished Royal Palace and took the valuables. Ha carried stones to the centre of Dal lake and used them for construction at Amirabad Sonalank. The Royal Palace was in existence till Sikh rule.”

“In 1227 Hijri, Atta Mohammad Khan, built a fort on the peak of Koh-i-Maran. The inmates of fort were officers of government and women, who left fort due to suppression by the oppressors and the buildings of city were destroyed.”

“Dara Palace: Dara Shikwah, built strong structures, wonderful isolated residential houses, and painted halls at the foot of southern side of Koh-i-Maran. There are wonderful chambers, which still exist. A beautiful garden was laid in its compound where flowers and trees were planted. A water tank was arranged wherefrom water was carried through canals and waterfalls to the whole garden. Besides there is a mosque in its west, which the prince built for his teacher, Mulla Shah, and in east, is a “Hamam” built out of lime.”

“The garden of Farah Baksh: It is famous as Shalimar. During the period of Raja Parvarsain, a hermit, Sogram Swami by name was meditating in the vicinity of Harwan. The Raja would often visit him there. The saint built a royal palace there and hung pictures of various goddesses, past kings and Rajas and named it “Shalmarr.” Shal in Sanskrit means ‘House’ i.e. Dharamshal and ‘mar’stands for love i.e. beautiful. Shalimar means a beautiful house or the abode of God of love. With the passage of time, the royal palace dissipated and a village came up, commonly called Shalimar. Azeem Khan, during the days of governance, repaired the inside and the outside roof and walls, but Raja Ranbir Singh expanded it to keep it neat and clean. But Wazir Panu, removed copper outlets and replaced them with mud outlets and took cornelian, worth one kharwar by weight.”

Bagh-i-Faiz Baksh: It is a second stage of Shalimar. In the year 1040 AH, Zaffar Khan Ahsan, by orders of Shah-e-Jahan laid one beautiful garden ans a mausoleum to add to the beauty and charm of Bagi Farah Baksh. In the middle a strong tank filled with 132 fountains, was arranged and a splendid scenic spectacle was constructed out of Sang-e-musa and it was developed to be a very wonderful site. Both the stages were 590 yards in length and 307 yards in width with three yards high surrounding wall. Below it is a long canal which is 10-12 yards wide which leads upto Dal lake and its floor is filled with pebbles and stones. A tall building has been built on the bank of Dal lake with a delightful garden.

Bagh-i-Aishabad: At the edge of Sudra Khun towards east enroute Hazratbal, Jehangir laid this garden and with waters of Zukra Canal, which branches out from Sindlar, fountains and water falls were arranged to add to its beauty. Now only a few chinar trees are found there.

Bag-i-Bahar Ara: A vast wonderful garden with all facilities was laid at the instance of Noor Jehan, at the edge of Sudrakhun towards west opposite Aishabad at Bagwanpora. A canal flows from royal canal of Illahi Bagh through the garden. It is said that Emperor Jehangir would sit in a small boat and maids drev the boat in moonlight upto Illahi Bagh. At the highest level of the garden, a tall building of seven compartments, was built with the object of enjoying the scenery and serene beauty of Dal lake, during moonlight. Therefore this royal palace was given the name of “Bahree Ara”. Now the structures of this garden have been raised to ground. (However later on a leper home has come up in this spot.)

Noor Bagh: This garden was laid by Noor Jehan towards west of Idgah. A canal flows through it after branching out from royal canal, enroute Zoonimar and crossing through stony bridge.

Bagh-e-Safa: At Safapora towards northern edge of Mansar lake, a garden was laid alongwith tall buildings by Noor Jehan. Its foundations exist still.

Begumabad: It is famous by the name of Shahabad. It was laid at Achabal spring by orders of Noor Jehan in Pargana Kothar. There is a hamam made of granite. Now the buildings are no more there. Raja Ranbir Singh ordered for ordinary repairs.

Daulatabad: A wonderful flower garden was laid on the bank of Dal lake towards south of Hazratbal, at the instance of Jehangir. Nowadays it is used as a cropland. (This too has fallen prey to urbanization.)

Allahi Bagh: Adjacent to Buchpora village in Arwee area, is one of the famous structures of Shah Jehan. It was divided into four steps and the royal canal flowed through its middle. People used to go there from Buta Kadal Nala upto Allahi Bagh in boats. In ancient past there was a chinar with a girth of 16 yards. (This area too has got converted into a residential area during past about 4 decades.)

Bagh-i-Chinar: It was laid out on the eastern bank of river Vyeth at Shadipore village, as proposed by Shah Jehan. About 500 chinar trees were planted there.

Bagh-i-Pampore: At the bank of river Vyeth, towards east is one of the memorial structures of  Shah Jehan. (not visible now)

Bagh-i-Wantipora: At the eastern bank of river Vyeth, Shah Jehan laid this verdant garden.

Bagh-i-Bijbhera: By the orders of Shah Jehan, Dara Shikwah laid this garden with tall buildings on the eastern bank of river Vyeth.

Asifabad: At the instance of Shah Jehan, Asif Khan, laid this garden, near the spring of Machbhavan in Mattan Pargana.

Shahabad: Hyder Malik, by orders of Shah Jehan laid a wonderful garden with building structures outside Verinagh spring. It is a wonderful garden adorned by fountains and waterfalls. It is said that it has four steps. With the passage of time, this garden has lost its bliss and glory. Raja Ranbir Singh repaired it changing its original design. (At present the department of Parks and Gardens has undertaken maintenance of most of such gardens)

Bagh-i-Naseem: Adjacent to Hazratbal towards north on the bank of Dal lake, a garden was laid by Shah Jehan. It is said that 112 saplings of chinar trees were planted at a time, during wee hours of morning, which were nourished by milk instead of water. None of the saplings got dried up. The green grass carpet surface is the gift of Bagh-i-Naseem. (Later the area served as a temporary campus for Regional Engineering College and forms a part of the University of Kashmir.)

Bagh-i-Nishat: Towards south of Shalimar at the foot of eastern mountain, Asaf Jha Khan, laid a garden on the bank of Dal lake, with buildings, fountains and waterfalls. In the year 1044 Hijri, when Shah Jehan visited the garden, he liked it very much as compared to Shalimar and with the idea that he will call this garden by his name, he repeatedly praised the beauty of the garden. Asaf Khan did not utter a word. Shah Jehan was sad, and closed the canal that was supplying water. One day Asaf Jha was sad and distressed and felt asleep. The gardener sensing the mood of his master, allowed the water of Shalimar stream to flow through Nishat Bagh with the sound of fountains and waterfalls. Asaf Khan awakened and enquired about the flow of water. The gardener said that in order to make the master happy, he regulated the flow of water from royal canal so that you are consoled. Now I am ready to face the consequences. And Jha was very happy and offered him gold equal to his body weight.

When the king came to know about it, he called the gardener and reprimanded him. He replied that since he saw his master in a state of grief and sorrow and sensing his restlessness, he without caring for his life, regulated flow of water from royal canal. I deserve punishment for this action. Instead the king presented him with gifts for this offence and ordered Asaf Jha Khan to regulate the flow of royal canal.

Bagh-i-Jehan Ara: It was Prince Dara Shikwa, who laid a garden in the island of Dal lake, towards south of Hazratbal adjacent to Bhat graveyard. With the passage of time it got demolished. During Durrani’s rule a fakir Lal Shah by name used to live there and it was thus called as Takia Lal Shah. This garden too has fallen prey to urbanization.

Bagh-i-Shahabad: Adjacent to Bagh-i-Jehan Ara, on the bank of Dal lake, Dara Shikwa laid a vast garden “Munna Phul” by name towards south near Hazratbal.

Bagh-i-Paree Mahal: It is famous as “Katlana”. It was Dara Shikwa, who laid this garden at the desire of his spiritual mentor, Mulla Shah, nearTheed village, on the slope of the mountain. There is a spring nearby, which provides water to the garden through water channels. Nowadays it is the abode of snakes and poisonous pythons are common here. The steps of the garden present a wonderful sight. ( Lately the garden and its structures have been restored by the concerned department)

Bagh-i-Char Chinar: It was laid by Prince Murad Baksh in Dal lake at the base of Koh-i-Sulaiman. Four chinars are present till now. The Governors and Sultans used to sit and enjoy here.

Bagh-i-Mulla Shah: It was laid by Dara Shikwah nar Darind village of Phak Pargana at the desire of his teacher, Mulla Shah. A royal canal traverses through it. A concrete building and a strong hamam still exist there.

Aurangabad: A beautiful garden was laid above Luka Bhavan spring by orders of Alamgir, but remained incomplete.

Zaffarabad: In 1042 Hijri, this garden was laid by Zaffar Khan Ahsan, the Governor during Shah Jehan’s period at Zoonimar mohalla on the bank of Anchar lake near Braiwar.

Bagh-i-Gulshan: It was laid by Zaffar Khan in 1044 Hijri, on the southern edge of Dal lake from Bota kadal to Amda kadal, (It is all urbanized now.)

Bagh-i-Ahsanabad: It is known as Hassanabad. Zaffar Khan laid it towards north of Naidyar. There were concrete buildings, one Imam Bara and a strong concrete structure. The garden does not exist now there.

Bagh-i-Anayat: It was adjacent towards north of “Sayid Mohammad Madni’s shrine”. Lachma kul was flowing through the middle. All these four gardens mentione above were laid by zaffar Khan.

Hyderabad: Adjacent to Nalla near Nowshehra, Ali Mardan Khan, laid a garden with concrete buildings, fountains and waterfalls, for his residence. Earlier the garden was laid by Sultan Zain-ul-Abideen.

Bagh-i-Aliabad:  During the rule of Shah Jehan in 1064 AH, Ali Mardan Khan laid the garden above Telbal village, with tall buildings, concrete walls, a big canal, a vast tank, fountains and waterfalls etc. Its foundations are still in existence.

Bagh-i-Aradat Khan: Towards east of Nowpora, Aradat Khan in 1o3o AH, during reign of Jehangir laid this garden at Sonti Buton Har. In its east, buildings and steps were made with such artistic pattern and design that is not found anywhere.

Bagh-i-Dilawar Khan: On the northern bank of Brari Nambal, adjacent to Kalashpora, Dilawar Singh during the reign of Jehangir laid the garden in 1027 AH. It is still in stable condition dur to repairs by thr Government. (Later on the garden was used to house the Multipurpose Higher SecondarySchool, and now a college has come up there.)

Bagh-i-Lashkar Khan: It was laid by Saif Khan, the Governor of Kashmir in Alamghir’s period, on the bank of Dal lake, on northern side, at Batapora village of Phak pargana, in 1068 AH. To irrigate it he dug out a special canal from Sindlar, but due to his transfer, the project remained incomplete. During 1293 AH, Raja Ranbir Singh, established a silk factory here and laid a garden at its peak, by the name of Ranbir Singh Bagh.

Bagh-i-Aqwam-ud-Din Khan: In 1080 AH, during Alamghir’s time, Qamar-ud-Din Khan laid a garden towards west of Idgah at Rathpora village adjacent to Noorbagh. It is now extinct.

Bagh-i-Sadarat Khan: Sadarat Khan, one of the wazirs of Shah Jehan, laid this garden at Pandach village of Phak pargana.

Bagh-i-Sadiqabad: It is famous as Hazratbal. Sadiq Khan, one of the nobles of Shah Jehan, laid this garden, with a beautiful building on the western bank of Dal lake.

In 1044 AH Shah Jehan, after ablution offered 2 rakats of namaz at this spot. He said to Sadiq Khan, that the building is not for recreation, but for prayers. After 69 years in 1111 AH, the sacred relic of Prophet Muhammad (PBUH) was brought by Khwaja Nur-ud-Din Ishbari from Bijapora. Fazil Khan, who was the Subedhar of Kashmir in those days, after consulting responsible citizens decided to put the holy relic in the said building, and it was named as Hazratbal. Now it is not a garden. The well wishers of Dargah, making amendments, constructed a mosque towards western side and a Khanqah towards east in 1285 AH. (Later a marble structure on the pattern of Madina Sharif was constructed after dismantling the old structure, besides a new mosque came up after the western wing housing Dar-ul-Aloom got consumed in fire.)

Bagh-i-Afzalabad: Afzal Khan, one of the nobles of Shah Jehan laid this garden in the vicinity of Hazratbal.

Bagh-i-Jaffar Khan: Three number gardens were laid during Alamgir’s rule. One is an island, named Batamazar and is adjacent to Bagh-i-Jehan Ara. Other two gardens do not exist.

Qazi Bagh: Abul Wasim famous as Qazizada, laid this garden on the banks of Mansar spring towards east. He also constructed the embankment of Drugjan.

Chowdry Bagh: Chowdry Mahas, who was one of the richest man during Shah Jehan’s time, laid this garden near Ishabari. It is said that there were eighty beds and he repaired the embankment of Vatalnimarg, the memorial of Sultan Sikandar.The Governor of Kashmir Saif Khan, after visiting the garden remarked, Chowdry did not lay a garden, but he deceived Saif Khan.

Bagh-i-Afra Sayab Khan: During Muhammad Shah’s rule, Afra Sayab Khan, laid this garden towards north of Hazratbal.

Bagh-i- Kifayat Khan: Kifayat Khan, who was the Deputy Governor of Afghans laid this garden with buildings, trres and flower beds in 1208 AH. At present it is under paddy cultivation and is under the possession of Pandit Mahanand Joodhar.

Bagh-i-Amrood: It has been laid between the era of Jehangir and Shah Jehan from Tankipora bridge upto Natipora. There were different varieties of Guava, in abundance and the sunrays do not fall on it. During its flowering season, the people of the city visit there for enjoyment and entertainment. It was in existence till Amir Khan’s time. (The whole area has got urbanized now.)

Bagh-i-Angoor: From Diyara Laree mountain adjacent to Safapora, upto the Shrine of Shah Muhammad Sadiq Qalandhar, the grape cuttings were planted at the base of the mountain during the time of ancient Sultans. The Mughal kings, developed it and the varieties of grapes became famous throughout world, and these grapes were presented to the kings of other countries as gifts. As Durrani kings did not poay any attention foe its maintenance, it lost its glory. Only Raipur conserved cultivation of grapes. It was Raja Gulab Singh who maintained it and is remembered as Maharaj Bagh. In 1294 AH, Maharaja Ranbir Singh, laid a big orchard of grapes near Wandhama village and named it as Ranbir Bagh.

The Raipur grapes are famous throughout India. The Europeans also like it.

In “Masnavi Haft Manzil” Zaffar Khan Ahsan writes that Mougal kings planted grapes on left and right side of the road from Islamabad to Verinagh.

Bagh-i-toot: Maya Swami was a saintly man, who was living at the base of Takht-i-Sulaiman in isolation. He laid a wonderful garden on tha bank of Apple canal, which is known as Takya Maya Swami. The people of city visit this place for recreation. Hazrat Mir Muhammad Hamadani purchased the said Takya and attached the area from the bank of river Vyeth and from Amira Kadal to Kohi Sulaiman. He planted the grafted mulberry trees from one edge to another and endowed it as pasture land for city animals. Some trees were standing here up to Durrani era.

Haji Karim Dad Khan felled the left out trees and developed it a race course for horses. He planted popular trees, which exist even today. He bifurcated it and planted fruit trees and raised chinar trees on the north on the bank of Apple canal.

It is said that mosquitoes are lesser in number here. Later on Shaikh Mohi-ud-Din arranged a waterfall on its southern corner. During Ranbir Singh’s period, various bungalows were constructed on the bank of river as residential houses for English tourists. Tall buildings and vast gardens were laid for the department of “Residency.”

Daulatabad: Abdul Raina son of Rawan Raina laid a spacious garden from Jogi Lankar bridge to Surateng limits, known as Rainawari. His grandson Jehangir Raina endowed this garden to the disciples of Baba Ismail, and they possessed it for some time. It is said that thousands of grape trees were planted here. Hazrat Shaikh Hamza during his tender age used to guard it, as ordained by hia patron. Hazrat Baba at the time of his death endowed the said garden to people of the city for graveyard, and attached it with Malakha. Some area of this garden is under buildings.

Amirabad: When Amir Khan Jawan Sheer during his governance married the daughter of a boatman of Nasndapora, he built a royal palace at Nandapora and also laid a spacious garden there. From Darshini Bagh, which lies before Jerokha Shahi, the stones used for tanks, fountains and waterfalls were carried from there and fitted in Amirakadal.

Bagh-i-Aaqa Hussain: Aaqa Hussain was one of the rich men from Afghans. It is located on south of Nishat Bagh.

Bagh-i-Sukhram: Sukhram was one of the magnates of Kashmir during Sikh rule. The garden exists still at the base of Koh-i-Sulaiman.

Bagh-i-Ban Singh: It was laid by Behman Singh during his rule in 1245 AH, from Shergadi bala to Natipora.

Rambagh: It is among the constructions of Dewan Kripa Ram, on the bank of Dudgangha adjacent to Natipora. In the year 1274 AH, Gulab Singh was laid to rest here. Maharaja Ranbir Singh, built temples and other structures in 1275 AH here on the cremation ground.

Shaikh Bagh: It was laid by Shaikh Mohi-ud-Din in 1250 AH, towards east of Amira Kadal. At present there is graveyard of European people.

Bagh-i-Hari Singh: It was laid by Sardar Hari Singh during his rule and is adjacent to Shaikh Bagh.

Basant Bagh: It is opposite to Shergadh, on the bank of river in east and was laid by Colonel Mian Singh during his rule and the stones from the compound and tank of new mosque were uprooted and fitted in the garden.

Munshi Bagh: It was Munshi Talwak Singh, one of the nobles during Sikh rule, who laid this garden, above Bagh-i-Hari Singh.

Gulab Bagh: It was laid by Maharaja Gulab Singh near Tankipora bridge towards west of Shergadh.

Hazuree Bagh: Maharaja Ranbir Singh laid this garden with buildings, trees and flowers in 1288 AH, from Behman Singh Bagh to Shargadh bala.

Samandhar Bagh: It was laid by Maharaja Ranbir Singh at Maisuma.

Raghunagh Bagh: The garden was laid by Ranbir Singh near Saif Khan bagh in Habak village of pargana Phak.

Kothi Bagh: Above Amirakadal on the bank of river towards the south, the garden was laid by Maharaja Ranbir Singh in 1292 AH. On the bank of river, magnificent buildings with spacious halls, galleries, visiting rooms and recreational halls were constructed with paintings, photographs and different types of colourful drawings. It was the residential palace of the Maharaja and it served as a guest house for the Europeans. In the year 1203, it suffered damage due to earthquake. (Later it housed Government Arts Emporium and was consumed in fire. It has been rebuilt on the same design as before.)

Khwaja Bagh: In Khanyar at Thengha mohalla, Khwaja Sanaullah after purchasing a good area of land, attached with his residence laid a wonderful garden, with flower beds, tanks, fountains, waterfalls, conference halls and buildings in the year 1295 AH. More than one lakh rupees were soent on this construction. (The garden does not exist now.)

Most of the above cited gardens mentioned in Tarikh-i-Hassan about a century back are extinct due to onslaught of time and pressure of urbanization. Thus the land of Kashmir once bedecked with gardens, water channels, fountains, trees and flowers has turned to be full of masonry structures and is now getting converted to concrete jungles.

Hazrat Shaikh Sayid Abdul Qadir Jilani (RA)

Hazrat Shaikh Sayid Abdul Qadir Jilani (RA)

The founder of Qadiri order was Hazrat Shaikh Abdul Qadir Jeelani (RA) {b.470 AH, d.561 AH). He was the contemporary of Hazrat Imam Ghazzali (RA). Among his spiritual guides were Shaikh Abul Khair Hamad bin Hakam Dabosi (RA) and Shaikh Mubarak bin Ali Abu Said Makhromi Qazi (RA). The exoteric and esoteric achievements of Hazrat Ghous-ul-Azam are beyond limit. Among his disciples are also included those honoured spiriual guides who are themselves considered the leaders of the circles of tariqat. Among them are included Shaikh Shahab-ud-Din Suhrawardy (RA) and Shaikh Akbar Mohi-ud-Din Ibni Arabi (RA). In his life, lakhs of people got acquainted with the sweetness of faith, Islamic life and etiquette after getting benefitted by his Qadrya order founded by him. After him his sincere ‘khalifas”  and the honoured followers of the order continued to invite people to Allah and renewal of  faith in all Islamic countries, whose number cannot be described by anyone other than Allah. It became the cause of acceptance of Islam by lakhs of non-Muslims and that of the perfection of  faith of lakhs of people in Hazarmout, India, Java, Smatra, African continent (through traders and travelling saints). May Allah be pleased with them and bless them with a better reward! In Kashmir too the Qadrya order entered immediately after the advent of Islam. With the visting of saints from Iran and the staying here of certain honoured persons, this order too spread from one place to another. The Kashmiri disciples of Hazrat Shaikh Abdul Haq Muhaddis Dehlavi (RA), who was the lover and commentator of this order, namely Allama Haidar bin Feroz Kashmiri (RA), Khwaja Mahmood Naqshbandi (RA) and Abdu-r-Rahim, etc. strengthened it by their knowledge, blessing and practice. In this period a Qadiri saint from Arabia Shaikh Ismail Shami (RA) arrived here. He connected hundreds of Kashmiris into Qadri order by his knowledge, blessing, etiquette and sincerity. Among these were prominent scholars and spiritual leaders of this place. Allama Dawood Khaki (RA) the khalifa of Sultan-ul-Arifeen Shaikh Hamza Makhdum Kashmiri was among his faithful companions. He placed his own sons under his supervision and training. After him the lamp was kept burning by Sayed Nimatullah Hisari (RA), Mir Nazuk Niyazi (RA), Sayid Abul Hasan Qadri Peshawari (RA) and Sayid Mohammad Shah Fazil Sakhi (RA).

(Photo)

 

   Shrine of Sayid Mohammad Fazil Sakhi (RA) at Khanyar Srinagar (known as Dastgir Sahib)

(Every year Urs is celebrated here on 11^th Jamid-us-sani after eleven days of khatmat starting from 1^st Jamid-us-sani)

Among the later saints, who gained fame in harnessing this order were Alhaj Mir Sayid Mohammad Qasim Mantaqi (d 1324 AH) and his nephew and successor Mir Shah Abdullah Qadri (d. 1389 AH). Mir Shah Abdullah started a trend of writing commentaries and translations in Kashmiri language, which served as a great help to the students in their studies, among these were writings of Hazrat Shaikh Sayid Abdul Qadir Jeelani (RA), Hasn-i-Haseen and other awrad and wazaif, which were translated in to Kashmiri language.

    Shajra Nasb from Hazrat Adam (AS) to Hazrat Gaus-ul Azam (RA)

      S no.   Name

• Hazrat Adam
• Sheth
• Anwas
• Qinan
• Mahlail
• yarid
• Akhnoa (Idrees)
• Metulsalakh
• Lamik
• Noah
• Sam
• Afrakhshad
• Shalikh
• Abir (Hood)
• Falikh
• Rau
• Saru
• Nahur
• Azar
• Hazrat Ibrahim (AS)—(2580 BC)
• Hazrat Ismail (AS)
• Haidir
• Aram
• Adwa
• Wazzi
• Sami
• Zarib
• Nahith
• Muksar
• Aiham
• Afnad
• Aiser
• Deshan
• Aid
• Aravi
• Yalham
• Yahzin
• Yathrabi
• Sambir
• Hamdan
• Ad-Daa
• Ubaid
• Abqar
• Aid
• Makhi
• Nahish
• Jahim
• Tabikh
• Yadlaf
• Bildas
• Haza
• Nashid
• Awwam
• Obai
• Qamwal
• Buz
• Aws
• Salaman
• Humaisi
• Add
• Adnan
• Maad
• Nizar
• Mudar
• Elias
• Mudrikah
• Khuzaimah
• Kinana
• An-Nadir
• Malik
• Fahar
• Ghalib
• Loi
• Kaab
• Murra
• Kilab
• Qussi
• Abd Manaf
• Hashim
• Abd-ul-Muttalib
• Abdullah
• Hazrat Muhammad Mustafa (SAW)

(53 BH/570-630AD)

• Hazrat Fatimah-Hazrat Ali (RA)
• Hazrat Imam Hasan, Hazrat Imam Husain (RA)
• Hazrat Sayid Hasan Masna (RA)
• Hazrat Sayid Abdullah Mahaz (RA)
• Hazrat Sayid Musa June (RA)
• Hazrat Sayid Abdullah Salih (QS)
• Hazrat Sayid Musa II (RA)
• Hazrat Shams-ud-Din Zakaria (RA)
• Hazrat Yahya zahid (QS)
• Hazrat Sayid Badr-ud-Din (QS)
• Hazrat Sayid Abdullah Jangi (RA)
• Hazrat Sayid Abu Salih Jangi dost (RA)
• Hazrat Gaus-ul-Azam Sayid Abdul Qadir Jeelani (RA)

Biography of Hazrat Gaus-ul-Azam Shaikh Sayid Abdul Qadir Jeelani (RA)

The king of Saints, the saint of the Tariqat, the leader of Shariat, the pride of abstinence and that of the servants of Allah, Sayid Mohi-ud-Din Abdul Qadir Jeelani (RA), the chief of the Awliya of the world, he is the sacred being, who by reviving and brightening the Shariat of the Chief of the prophets (SAW) fulfilled his right of representing him (SAW) in a befitting manner. Hazrat Mahboob-i-Subhani has done a great favour to the world of Islam by contributing in the preaching and propagation of the Shariat of the beloved of the Cherisher of the worlds; using his spiritual force, his energies, his courage and determination besides the light (noor) of his heart. He has enlightened the dark corners of human hearts by his sayings and blessings, remaining awake for days and nights together. The taste, sweetness and the intoxication felt from his writings is beyond description. His books revive the dead hearts and bestow everlasting life to living hearts. He has left many books for his remembrance, out of which most famous is the “Gunyat-ut-talibeen.”

His Name and Lineage:

His name is Abdul Qadir and title Mohi-ud-Din (reviver of religion), sirname Abu Mohammad, known as Gaus-ul–Azam (the great succour). His lineage from his father is as under:

Hazrat Shaikh Abdul Qadir Jeelani (RA)

bin Sayid Abu Salih Musa Jangi dost,

bin Sayid Abi Abdullah,

bin Sayid Yahya alzahid,

bin Sayid Mohammad,

bin Sayid Dawood,

bin Sayid Musa II,

bin Sayid Abdullah II,

bin Sayid Aljoon,

bin Sayid Abdullah Al-Mahas,

bin Sayid Al-Hasan Al-Masna,

bin Sayidna Amir-ul-Moominin Imam Hasan,

bin Sayidna Amir-ul-Moominin Hazrat Ali (KW),

His mother’s name was Ummu-l-Khair Ummat-ul-Jabbar Fatima and the lineage of Hazrat Shaikh from her is as under:

Sayida Ummul Khair Ummatul Jabbar Fatima,

binti Sayid Abdullah Al-Sumai Al-Zahid,

bin Sayid Abu Jamal,

bin Sayid Mohammad,

bin sayid Mahmood,

bin Sayid Abul Ata Abdullah,

bin Sayid Kamal-ud-Din Isa,

bin sayid Abu Ala-ud-Din Mohammad Al-Jawad,

bin Sayid Ali Raza,

bin Sayid Musa Al-Kazim,

bin Sayidna Imam Jafar Sadiq,

bin Sayidna Imam Baqir,

bin Sayidna Imam Zain-ul-Abidin,

bin Sayidna Amir-ul-Moominin Imam Husain,

bin Sayidna Amir-ul-Moominin Hazrat Ali (KW)

By this lineage he is both Hasni and Husaini Sayid.

His Birth: His birth took place in a small fertile town of Gilan (jilan).He is called Jili as he belonged to the province of Jil. He was born in Jil, which is the name of a country behind Tabristan, which is called Jilan or Gilan and even Gil too. His date of birth is recorded as 470 AH/471 AH by different sources. His father Sayid Abu Salih had a great inclination towards war, hence he is remembered by the title of ‘jangi dost’-(the friend of war) He was a great man of piety and kindness. The mother of Gaus-ul-Azam, Hazrat Fatima was the daughter of a great saint Abdullah Sumai. She was of the age of sixty when Hazrat Gaus-ul-Azam was born from her.

His Childhood: Hazrat Gaus-ul-Azam was a born saint. The evidence is provided by his mother, who said that when he was born, it was the start of the month of Ramzan. He would never suck milk from my breasts during the day; by chance once there was a doubt caused among people regarding sighting of the moon due to overcast sky. Some people asked me, if you know anything about the sighting of the moon. I told them that Abdul Qadir has not sucked milk today, so I understand that it is the first day of Ramzan today. Later it was confirmed through reliable sources that Ramzan moon has been sighted and this event became the talk of the town that a blessed child is born, who does not suck milk during the day time of Ramzan.

His education and training: Before gaining his understanding, his father left this temporary abode and his grandfather from his mother’s side Sayid Abdullah Somai (RA) undertook his upbringing. He would abstain from playing with other children. He used to say that whenever I intended to play with my fellow beings, I would hear a voice from the unknown saying: الى يامبارك—(O the one blessed by Allah turn to me) i.e. I have created you for Myself and not for playing. And I would get afraid on hearing this voice and would flee to sit in the lap of my mother. He would go to the Madrasa of the town at the age of ten. He would say that when I would go to the Madrasa, I would see angels following me and when I would reach the Madrasa, I would hear them saying repeatedly: Leave space for the friend of Allah.

His journey for learning: When the desire for love of Allah and that of learning intensified in him, he requested his mother to let him go to Baghdad to get educated in Shariat and Tariqat. The kind hearted lady rose and fetched before him eighty gold dinars that had been inherited by her. Out of these, he left forty dinars for his brother and the other forty were sewn in his inner shirt and while praying for him, she said O’ Abdul Qadir, I advise you to always speak the truth and never utter a single false word from your mouth. After this he left for Baghdad along with a caravan.

The encounter during his travel is reproduced in his words. He states that “when the caravan proceeded ahead of Hamadan, suddenly dacoits attacked us and they looted all the belongings of the caravan. They did not ask me anything. After a while one of the dacoits asked me how much did I carry? I told the truth that I had forty dinars. Assuming that I was joking, he left. Then another dacoit came and asked the same question and spoke the truth, he too took it to be a joke and left. Both of them related this matter to their chief Ahmad Badwi. The chief sent them to me to fetch in front of him. These people were seated on a mound distributing the looted wealth. The chief on seeing me asked me, how much was I carrying? I told him that I had forty dinars, next he asked me where are these? I replied these are sewn under my armpit in my waist-coat. He overturned my waist-coat and there came out forty dinars. Then the chief addressed me, O’ boy you know that we are dacoits and we snatch whatever wealth we come across, then why did you not hide this secret from us because of our fear? I replied that my mother had advised me on my departure, that I should always speak the truth, hence why should have I abandoned mother’s advice for the sake of just forty dinars only? With this the chief got so impressed that tears rolled down his eyes and heaved a sigh filled with sorrow and said that Alas! You did not break the promise made with your mother and I have been breaking the promise of Allah for such a long time and saying this he fell on my feet and made repentance. On watching this event, his companions spoke that you were our Chief in the dacoity, now in repentance too you are our forerunner; saying this all the dacoits made repentance in front of me and returned all the looted belongings to the caravan.”

His acquiring of knowledge: After undergoing a painful and dangerous journey of four hundred miles he reached Baghdad in 488 AH and began to get benefitted from the scholars in the knowledge of Shariat. He had already committed to memory the whole of Quran, now he began to learn its hints and explanation, besides the knowledge and principles of Fiqh. The names of some, among the scholars from whom he learnt were, Abul-Khitab Mahfuz-ul-Kalozati Al-Hanbali, Abu-l-Hasan Mohammad bin Qazi Abu Yali Mohammad bin Husain bin Fara Hanbali and Qazi Abu Sayeed Mubarak bin Ali Makhrami Hanbali (RAA).

The teachers of the knowledge of Hadith:  Some of the scholars from whom he learnt the knowledge of Hadith were: Abu Ghalib Mohammad bin Hasan al-Baqilani, Abu Sayeed Mohammad bin Al-Karim bin Hanish, Abul Ganaim Mohammad bin Ali bin Maimun Al-Farsi, Abu Bakr Ahmad bin Al-Muzafar, Abu Mohammad Jafar bin Al-Husain Al-Qari-ul-Siraj, Abu Tahir Abdullah bin Mubarak and Abu Nasar Mohammad etc.

Polite Literature: In those days, the recognized scholar of the polite literature in Baghdad was, Allama Abu Zakaria Yahya bin Ali Tabrizi. He was the head of the department of the polite literature in the Madrasa Nizamia of Baghdad and had authored many books. Hazrat Gaus-ul-Azam learnt the polite literature from him. He had to face many hardships in acquisition of knowledge, bur he continued his work bearing all these with patience and thanksgiving. The dinars given by his mother got exhausted and he had to resort to fasting. He said that when he went to Baghdad, he got nothing to eat for twenty days, at last he went in to the monuments of the palace of Xeros, but there he found seventy Awlya like himself in search of food. So he thought it to be against etiquette to become a stumbling block in their way and he returned to Baghdad. En-route he met a native of his place, whom he did not know, he gave him a piece of gold saying that this has been sent to you by your mother. Out of this he kept some part for himself and the rest he distributed among these seventy Awlya who were wandering in the monuments of Xeros and he returned to Baghdad. From the part that was retained by him, he purchased food stuffs and invited poor people to share the same with them.

His struggle and prayers: He stated that when he was acquiring knowledge of Fiqh from the saints and teachers, he would stroll in the forests and deserts, after having the lesson and this would be irrespective of the fact that if it would be day or night, storm or rain being careless about everything. He would wear a small turban on his head with a Sufi robe covering his body. He would walk barefooted over thorns, hard rocky surface; at times it would be along the sandy bank of river Tigris, he would eat the wild green leaves or the buds of other vegetation, whatever he would get hold of; in short he would bear all the calamity that would fall on him.

Thus Hazrat Gaus-ul-Azam achieved the highest efficiency in the knowledge of interpretation (Tafsir), Hadth, Fiqh, Speech, vocabulary, literature, grammer, debating, science of prosody, lineage, history, physiognomy etc. and acheived such a fame that he took lead over all the scholars.

Science of Tariqat: Among the great saints of Baghdad there was Hazrat Abul Khair Hamad bin Muslim Dabbas (RA) the leading saint and most of the saints and sufis had acquired knowledge from him. He would sell the juice of grapes and dates in Baghdad,that is why he was called ‘Dabbas’. Hazrat Gaus-ul-Azam learnt the science of Tariqat mostly from him.

His Self Control: After stepping into Tariqat he was attracted towards self control and extensive prayers and leaving the habitation he started living in the forests and deserted lands. He tells himself that some people from unknown and genies used to visit him, to whom he would impart the science of Tariqat. He once stated that in these very days, his desires appeared to him in different shapes, but Allah saved him from getting attracted towards these. Satans would appear in front of him in frightening shapes and would fight with him but he would always over power them by the grace of Allah. He would put his self in different forms of extreme worship and struggle and for a year, he would eat from fallen eatables and would not drink water; another year he would not eat the abandoned food and would drink water; another year he would neither eat nor drink not even sleep. He used to say that he resided for years together in the uninhabited and abandoned houses of Mohalla Karakh of Baghdad; in those days he would eat nothing except the seeds. In the beginning of each year, some person would bring for him a robe of suf and he would wear the same. People would call him as mad man. He would go to the forests and would lye flat on thorns with bare body but would not complain. His whole body would bleed; people would apply medicine on his body but his condition would worsen till he would be layed as if a dead body. People would bring the coffin cloth and would give him a final bath on a board, but suddenly his condition would improve. He would say that he has offered morning prayers with the abulations of the night (Isha) prayers for forty years and for fifteen years he was in this state that he stood on one leg for the full night reciting complete Quran till morning. He said that initially, he would vanish from his existence and would keep running in an unconscious state and when this state would go away, he would find himself in a far off place.

His Discipleship: After prayers, extreme worship and hard struggle, he cleaned his inner self in a complete manner and became the disciple of Hazrat Shaikh Abu Said Mubarak Makhrami (RA) and entered in his circle of faithful. Shaikh fed him by his hand. Hazrat Gaus-ul-azam says that whichever morsel went into his stomach from the hands of the Shaikh, it would fill his inner self with a form of light (noor). Shaikh told him while blessing him with the robe of wilayat,“O’ Abdul Qadir! This is that very robe, which was blessed to Hazrat Ali by Prophet (SAW); from him it was transferred to Hasan Basri (RA) and from him it reached me.”

His Lessons and Teachings: The sole aim of Hazrat Gaus-ul-Azam was to show the way to wanderers, to pull out the sinners from the darkness of sins to make them reach the shining goal of good deeds, to treat the diseases and to infuse life in the dead hearts. He established a stage of instruction in Baghdad and got busy in teaching lessons to the students.

People began to pour in his gathering in such a number, that the space in the Madrasa turned to be insufficient and people began to remain standing on roads outside to listen to his discourses. In 528 AH this Madrasa was constructed as a grand building and people from far off countries, besides Baghdad came to acquire the knowledge of Shariat and Tariqat and after completing their lessons would return to their respective cities. Like that innumerable students obtained the knowledge of Shariat and Tariqat from him regularly. It is said that there used to attend about seventy thousand people to hear his discourses, among whom there used to be great saints and distinguished scholars. His discourse would be an ocean of instructions and orders in treading the Godly path. Be it rich people or poor, advisors or saints, common people or the special ones all would turn restless to hear him.

His Futwas: He would issue futwas on the orders (maslaks) of Hazrat Imam Shafi (RA) and Hazrat Imam Ahmad Hanbal (RA). The people of Iraq turned to him for obtaining futwas. He was leading over all scholars in his knowledge, practice and issuing of futwas. He continued to preach for forty years and taught lessons besides issued futwas for thirty three years.

His Marriage: He married four wives; all of them were benefitted by his spiritual blessings. His son Shaikh Abdul Jabbar (RA) used to say about his mother that when she would go into a dark house, there could be seen light as bright as a candle.

His Death: Hazrat Gaus-ul-Azam spent seventeen years of his early life in his native place; thereafter he remained in Baghdad for nine years to complete his exoteric and esoteric education. Then he spent twenty five years in the forests of Iraq in extreme prayers and self control to cover the stages of the spiritual training. Next he spent forty years in discourses, instructions, preaching of true Kalima, and in redressing of people’s character and he pulled out thousands of people from the meanness and put them on the track of wisdom and right path. At last after attaining the age of ninety one years, this sun of “Gausyat” set. He breathed his last on 11^th Rabi-us-Sani 561 AH. His mausoleum in Baghdad is an attraction of people till date.

His Beliefs: He would issue Futwas on the maslak of Hazrat Imam Shafi (RA) and Hazrat Imam Ahmad Hanbal (RA) and quotes them in his books particularly in “Gunyat-ul-Talibin” and uses the title as “our Imams” in their favour. By this it is inferred that he was following the maslak of both of these Imams.

His praying: Struggle was his habit, keeping awake during the nights was his practice and killing the selfish desires was his common affair. He would offer about two hundred nawafil every night and he would recite Sura Rahman or Sura Muzammil in every rakat. He would recite Sura Ikhlas not less than hundred times in a rakat. Sometimes he would keep fast for many days continuously and would break his fast with leaves of trees, bushes, wild fruits or fallen vegetables.

He would always remain equipped with ablution. He would perform fresh ablution on passing any gas. Even in old age he would recite Quran for full nights and at times he would remain in prostration for a long period of time. For the rest of time in the morning, he would be absorbed in meditation, observation and remembrance of Allah. He would remain so busy in the remembrance of Allah that he would forgo sleep. After morning prayers he would deliver lessons on religious books and Shariat to students, servants and Sufis. In short he would spend the nights in the service of Allah and during the day he would keep busy in revival of religion and redressal of people and he did not neglect these duties till the last moments of his life.

His dress: His dress used to be very fine; its cloth would come from far off countries. Every morning he would change his dress and the removed dress would be distributed among the poor and the needy and this daily change was perhaps an excuse to perform charity. Since his temperament hated bad odour and dirty environment and would like neatness, he would use scent as well. He would change his shoes every Friday and give away the removed shoe to some deserving person. He would often use the mule for riding and when he would go out and to whichever way he would travel, people would stand in rows on either side to kiss his feet.

His features: He was of average height, wheatish color, with broad chest, thick beard, light abridged eyebrows, shining bright face full of grace. His voice was loud.

His etiquette and habits: His person was full of fine qualities and embodiment of fine etiquette. He would prefer silence. He would come out of his Madrasa only on Fridays and on this day he would go to Jamia Mosque or traveler’s sarai. He would not shirk from telling the truth. He would deliver a straight talk from the pulpit. Once he declared standing on the pulpit addressing the Khalifa of the time that he had appointed a cruel person as Qazi of the state; on the day of judgment, what answer will you give to Allah who is kind to people. The Khalifa was shaken to hear this and started weeping loudly, besides fired the Qazi the same moment.

He would never stand for paying respect to the nobles, wazirs or rich people; he would go inside, if such people visited him and would return only when they would be seated. This was to avoid standing up for his respect and also to avoid humiliation for not standing up. He had no desire for the worldly wealth, neither for possessing property or wife; He loved his wife and children only upto a limit and he did not allow this love to interfere with the religious works. He possessed lot of love of poor and needy. He would codemn tose who indulged in tasks against Shariat. If any one from the circle was found missing on any day, he would enquire about him and would ask others to get his news as to why he could not come?

He would fetch/purchase himself the daily requirements from the market. In journey he would make dough by his own hands, bake the bread and feed his companions. His co-travelers would object and would say that they will do the whole work themselves, but he would refuse and say, “I shall do it myself; there is no harm in it.” When his wife fell ill, he would sweep the floor of the house himself, besides doing other domestic work. He would feed his children, draw water from the well, in short he would perform himself, right from all menial work to the major one.

He would always bear with patience any harm inflicted by an enemy. He would not show wrath in his personal work and would forgive the faults of others. He was an example in himself in benevolence and humility. In short he would follow the leader of the religion i.e. the Prophet Muhammad (SAW) in letter and spirit, in all his manners, qualities and achievements.

His books: Among his books is “Gunyat-ul-Talilibin”- a book of high standard on the knowledge of tasawuf and marifat; “Fatu-hul-Gaib”, which has been translated into Persian by Shah Abdul Haq Muhaddis Dehlavi (RA); “Fath-i-Rabbani”- based on his sayings and  discourses of two years; “Qasida Gausia”, which has got recited from his tongue when he was in a state of ecstasy; addressing his heart he had stated three couplets in the form of ‘prayer praising Allah’ called “Chihil Kaf”; a Persian collection of poetry and many more books like “Kibryat-i-Ahmer”, “Asboo-i-Sharif”, “Jila-l-zahir fil batin wa-l-zahir”, “Yawaqit-il-Hikam” etc.

His children: His son Hazrat Shaikh Abd-ur-Razaq says,”My father had forty nine children-twenty sons and the rest daughters. His eldest son was Shaikh Abdul Wahaab, who learnt and taught at the Madrasa along with his father and continued the practice of delivering discourses and advices there, after his father’s death. He was known by the title of “shirin kalaam”-sweet spoken. He passed away in Baghdad in 593 AH. Among the sons of Hazrat Gaus-ul-Azam was Shaikh Hafiz Abd-ur-Razaq- a scholar and saint of great eminence. He was hafiz (who memorized) of Hadith and Faqih of Hanbali sect. He would remain busy in arguments and teaching lessons. He passed away in 603 AH and was buried in Baghdad.

 

The Springs of Kashmir

The Springs of Kashmir

According to Tarikh-i-Hasan, authored by Hasan Khoihami (d.1898 AD), throughout the extent of the valley of Kashmir, there are innumerable delightful and charming springs at the foot of forests and mountains. The drainage of land surface by these springs which make it fresh and grassy creates a name and fame for the beautiful valley of Kashmir. Some of the springs which have been recorded by the earlier kings and travelers for their remarkable features for their remarkable features and characteristics.

Most of these springs have vanished, due to our abuse of environment in the last century. The names of these springs are stated as under:

Verinag, Achchabal, Mach Bawan, Anantnag, Lokh Bawan, Kukar Nag, Panzat Nag, Wasak Nag, Pahlu Nag, Ruzlu Nag, Malak Nag, Vuthwatru spring, Kanu spring, Sund Brari, Pavanah Sind, Ludrah Sind, Gangah Brari, Haldar, Heemal Spring, Nagi Arjun Spring, Arpal Spring,Mahapadam Spring, Zeewan Spring, Nilah Nag, Nillah Nag-IInd, Karmeshwar Spring, Narayan Nag, Aynal Ufunat, Tatedan Spring, Gupt Ganga, Vicharnag, Khir Bawani Spring, Wutr Gang, Naran Nag, Sangah Pal, Pachh Nag, Papchhan, Chakareeshor, Zileshor, Anantnag, Lachhman Tirat, Harnag, Shiva Nag, Shomah Nag, Zeetee Shah Spring, Manzhar Spring, Naran Nag, Babar Nag, Sayd Ganga, Ram Kund, Sita Kund, Lachhman Kund, Hanumam Kund, Gautam Rishi Nag, Cheshma Shahi, Nilah Nag, Kapal Mochan, Sukh Nag, Kotheer Nag, Shamah Hal Spring, Aynal Ufumat etc.

The Wet-lands of Kashmir

The Wet-lands of Kashmir

“In Kashmir, a swamp or wet-land is called ‘Nambal’, which is such a type of land , in which a portion of water mixes with a part of land and is always wet. At some places cattle sink and perish init. At places it is hard, such type of land is cultivable as well as barren. In cultivable areas, the peasants use shovels to dig it for paddy plantation. At some places where land is not so hard, people plough it in water for sowing seeds. There is abundance of wild grass and reed in barren marshes.” Records Tarikh-i-Hasan about a century back. During winter many of these wet-lands would attract migratory birds from as far as Siberia, Central Asia and other remote areas to escape harsh winters. Many of these water bodies which served as flood lungs have vanished due to the pressure of urbanization. These were named as:

Bemina Nambal Srinagar, Brari Nambal Srinagar, Tulla Mullah Nambal, Magam Nambal Safapur, Dar Nambal Sopore, Kanaspur Nambal Delina Baramulla, Padgampore Nambal Pampore, Eth Khuro Nambal Lar, Marhama Nambal Dachinapora Islamabad etc.

Kashmir Mountains:

Kashmir Mountains:

A century back, the famous historian records in his book about Kashmir mountains as: “Surrounding the wide plains of this country, there are innumerable mountains resembling forts, stretching for distant distances, towards the four sides. The green vegetation of these mountains is scenic, charming and delightful and all around them grow pines, juniper, ibex, and firs. There are multi-coloured and different species of unique vegetation in a cluster fashion throughout the land surface. From the top of mountains  innumerable springs shoot forth in every direction. Its boundaries touch Ladakh in the East, Muzaffarabad in the West, Kishanganga river in the North and Chandra Bhagha river in the South. According to European surveyors the heights of these mountains vary between 8000 ft. upto 1700 ft. The area of its land surface as recorded by Sir Walter Lawrence is 25000 sq. miles. Some of the tall and useful mountains are:

Harmukh Mountain- adjacent to Lar and Khoihama pargana, height = 16096 ft.

Kounsar Mountain-Devsar area touching the fringes of Jammu & Kashmir & Punjab plains, altitude=15530 ft.

Kaji Nag Mountain-In vicinal area of Kamraj, between Dachna and Karnah, height=15524ft

Houkarsar Mountain-located towards southeast of Srinagar between Pargana Breng and Manuwadwan, height=1560 ft.

Guwashah Barari- east of Dachinpora above Pahalgam, height=17836 ft.

Braribal Mountain- towards south of Srinagar between Shahabad and Doda, height=14300 ft.

Apharwahat Mountain-towards southeast of Srinagar adjacent to Gulmarg,height=13032 ft.

Mahadev Mountain-lies between Lar and Phak areas in east, height=14200 ft.

Amarnath Mountain- east of Srinagar, height=16000 ft.

Panjal Mountain- south of Srinagar near the road leading to Hirpora, height=11020 ft.

Banihal Mountain-lies between Shahabad and Banihal, height=9300 ft.

Marbal Mountain-southeast of Srinagar, Brang Pargana, height=11570 ft.

Margan Mountain- located in Navbug Pasture southeast of Srinagar, height=11600 ft.

Razdan Mountain-in Pargana Khoihama on road to Gurez towards North, height=11770ft.

Zojlla Mountain-within Lar Pargana between Sonamarg and Drass called Zojilla, height=11300ft

Neshta chenu-towards northwest of Srinagar on extreme side of utter Pargana, height=9300ft

Aagahi-Three strange unconnected, barren and beautiful mountains towards the east, resembling three stars of sky, standing on the land surface of Kashmir, characterized as:

Takht-i-Sulaiman-The hill stands on the eastern side of Srinagar city, the other names of the hill are ‘Kohi- Sandaman’ and Kohi Shankaracharya, height=6263 ft.

Hari Parbhat- also known as Kohi Maran, Emperor Akbar built a wall around the hill to accommodate his army and called the locality as Nagar-nagar, later Atta Mohammad Khan Durrani-the Afghan Governor constructed a fort on its top. On the west side there exists the Pandit temple of Shariks Devi and on the south is the shrine of Hazrat Shaikh Hamza Makhdoom (RA), Besides there are ruins of Mulla Shah mosque and the palace of Dara Shekoh facing south. Its height above sea level is 5700 ft.

Ahak Teng-on north of Srinagar near Safapor on the south bank of Mansar lake, height=6200 above MSL.

Darash-opposite to Koh-i-Maran, towards the left side of Pargana Manchhama is the separate barren land of Darash. At its foot are the villages of Ratsuri and Chivdarah. On the top is the shrine of Baba Rajab Din. Its height is 6000 ft.

شاہ ہمدان حضرت امیرکبیر میرسیدعلی ہمدانی قدس اللہ سرہ العزیز (SHAH-I-HAMADAN MIR SAYID ALI HAMADANI (RA)

شاہ ہمدان حضرت امیرکبیر میرسیدعلی ہمدانی قدس اللہ سرہ العزیز

از پیرزادہ محمد اشرف شاہ سید (فاضلی)

بسم اللہ الرحمٰن الرحیم

نحمدہ ونصلی علی رسولہ الکریم

سید السادات سالار عجم        –       دست اومعمار تقدیر امم               (علامہ اقبال )

 

آٹھویں صدی ہجری کے آخری ربع میں شاہ ہمدانؒ کی کشمیر تشریف آوری سے یہاں ایک ایسا انقلاب رونما ہوا جس نے یہاں کی کایا ہی پلٹ ڈالی- اگر چہ اس سے پہلے بھی مستقبل کے واقعات کے سائے مختلف ادوار میں منڈلاتے رہے تھے لیکن جو نتیجہ لوگوں کے من جملہ تبدیلی مذہب سے ہوا وہ صرف شاہ ہمدانؒ کی ہی روحانی کاوشوں کا نتیجہ تھا- اس سے پہلے تاریخ  کشمیرمیں مختلف ادوار میں اسلام   دستک دیتا رہا ہے – جسکے چند حوالے درجہ ذیل مذکور ہیں:-

آنحضورﷺ کے ہی دور مبارک میں دو صحابی کشمیر میں وارد ہوئے جبکہ یہاں کے راجہ نے ان سے متاثر ہوکر سادہ زندگی اختیار کرلی – اور اپنے تاج شاہی کو بیچ کر غریبوں میں تقسیم کرلیا بلکہ اپنی سالانہ  زرعی آمدنی کا دسواں حصہ ‘عشر’ غریبوں کےلیے وقف رکھدیا- یہی دو صحابی بعد میں براستہ شاہراہ ابریشم چین کی طرف روانہ ہوگئے-

(بحوالہ قلمی نسخہ جے  اینڈ کے آرکائوزڈپارٹمنٹ)

سال  93 ہجری

محمد بن قاسم سے شکست کھا کر راجہ داہر کا بیٹا ‘جیسیا’  نے کشمیر میں پناہ لی- کشمیر کے راجہ نے جسیا کو ‘شکالا’ کا جاگیر عطا کیا- جسیا کے فوت ہونے پر اسکا شامی ساتھی ‘ہامیم’ ابن ‘سما’ اسکا جانشین بن گیا اور اس نے یہاں کئی مساجد کی بنیاد ڈالدی – اوربہت عزت کا مقام پایا- اور کشمیر کا راجہ اسکی بہت عزت کرتا تھا- یہ ہامیم پہلا مسلمان تھا- جو کشمیر میں داخل ہو کر یہاں ہی رہائش پذیر ہوگیا-  سندھ کو فتح کرنے کے بعدمحمدبن قاسم ملتان آ ئے اور یہاں جامع مسجد کی بنیاد ڈالدی اور امیر داوود نصرالدولہ ولید امانی کو اسکا گورنر مقرر کیا- پھر محمدبن قاسم کشمیر کے حدود تک جا پہنچا جو’ پنج مہت’ کہلاتا تھا اور یہ دریائے جہلم کا بالائی حصہ تھا جہاں سے یہ دریا میدانوں میں بہنا شروع کرتا ہے- یہ ولید کی خلافت کے  دوران کا واقع ہے یعنی 86-96 ہجری –  مطابق705 – 715  عیسوی –

ہجری سال 134

725-   753ء) میں کشمیر کے مہاراجہ للتا مکتا پیڈیہ نے چینی بادشاہ سے عربوں کے خلاف مدد طلب کی-یہ عرب لوگ سندھ اور ملتان سے بڑھ رہے تھے اور انکا  ذکر راج ترنگنی میں پہلی بار کیا گیا ہے – اس راجہ کی حکومت107 –  136 ھ تک تھی- یہ بات قابل ذکر ہے کہ اسی دوران عربوں نے ھ134/ 751ء     میں ہی  چینیوں کو شکست دے کر گلگت اور دیگر ملحقہ جات فتح کئے-

137-144ھ

مکتا  پیڈ کے دوسرے جانشین اسکے بیٹے ‘وجرادتیہ بپیا’ کا جس نے 754 ء سے    761 تک حکومت کی -نے بہت آدمی ملیچھوں (مسلمانوں) کے ہاتھوں بیچ ڈالے – اور وہ روایات رائج کیں  جو ملیچھوں کے مطابق تھیں-

482-  485ھ

اسکے بعد ہم ‘ہرشہ ‘کے زمانے میں ترشکا یا مسلمانوں کو فوج کے کمانڈر کے طور ملازم دیکھتے ہیں جیسے کہ کلہن ذکر کرتا ہے- سٹاین کے مطابق بارہویں صدی عیسوی میں سندھ میں درد قبیلے کا بودھ دھرم کے بدلے اسلام قبول کرنے کی اطلاع ملتی ہے یہ رنچن شاہ کے مسلمان بننے سے دو صدیاں پہلے کی بات ہے-

655ھ

ایک نادر فارسی قلمی نسخہ کے مطابق سید باقر ہمراہ بارہ سو سادات ایران سے کشمیر تشریف لائے اور اس قلمی نسخہ کے مطابق یہی سید باقر  655ھ میں علاقہ کنگن میں وصن ٹھیون گاوں میں دفن ہوئے- تاریخ کے مطابق یہ واقع حضرت بلبل شاہؒ کی آمد سے قریبا ایک صدی پہلے کا ہے جو کہ تحقیق طلب ہے-

666 ھ

ایک اور قلمی نسخہ حضرت بہاءالدین ذکریاؒ  (م666  ھ ) کا اوراد ہے جو تین سو صفحات پر مشتمل ہے اور اسکے ساتھ کچھ وظائف بھی درج ہیں-

676ھ

مارکوپولو جو وینس سے سفیر آیا تھا وہ کشمیر میں مسلمانوں کے موجود ہونے کا ذکر کرتا ہے-

691ھ

ایک اور قلمی نسخہ عربی زبان میں  691ھ کا تحریر کردہ ہے – محرر کا نام “العبد الفقیر الی اللہ الغنی صدرالدین محمد ابن الصفاء الحسینؒی”       درج ہے- اسمیں سورہ فتح کا عربی زبان میں تفسیر اور قرآن و حدیث کے مطابق تمباکو نوشی کو حرام ثابت کیا  گیاہے- یہ نسخہ22 صفحات پر مشتمل ہے-

ھ721

کلن جو راج ترنگی کے ذریعہ رنچن کے زمانے تک پہنچ جاتا ہے- یہ وقت کشمیر میں  اشاعت اسلام کی ابتداء کا وقت ہے-

اسکے علاوہ وقتا فوقتا  نامور موئرخ  اور جغرافیہ دان اپنی تالیفات میں کشمیر کا ذکر کرتے آئے ہیں- جیسے کہ  مسعری مہلیل الینبوعی (م   331ھ) بذات خود   زوجیلا کے راستے کشمیر آیا تھا اسکے بعد دوسرے سیاح جو کشمیر آئے ان میں ابوالحسن علی مسعودی (م  364ھ ) اور علامہ ابو ریحان البیرونی   (م 444ھ )قابل ذکر ہیں- مظہر بن طاہر المقدسی جو چوتھی صدی  ہجری کے  جلیل القدر عربی فلسفی اور موئرخ تھے- وہ کشمیری میووں کا ذکر کرتے ہیں- اسی طرح خردازبہ (م 300ھ) نے کشمیر کو اس نیم بر اعظم کے چار مشہور ترین خطوں میں  شمار کیا ہے- اس سے معلوم ہوتا ہےکہ مسلمان اسلامی ممالک سے تعلق رکھنے والے سیاح کشمیر آیا کرتے تھے چنانچہ 444 ھ میں جب سلطان  محمود غزنوی نے کشمیر پر حملہ کیا اور اہل

کشمیر قلعہ بند ہوگئے تو ان میں مسلمان بھی شامل تھے-

700- 800    ھ

آٹھویں  صدی ہجری کے ابتدائی ربع میں سید شرف الدین  سہروردی (بلبل شاہ)  ترکستان سےکشمیر تشریف لائے- وہ راجہ سہدیو کے دور حکومت میں اپنے مرشد کے ارشاد پر وسط ایشیا اور ایران کا سفر کرتے ہوئے یہاں پہنچے- ان کے ذریعہ سے بادشاہ وقت راجہ رنچن شاہ اور اسکے برادر نسبتی راون چندر اسلام لائے- رنچن شاہ انکی بہت عزت کرتے تھے ان کے لئے اس نے ایک خانقاہ بنوائی- اور کئی دیہات جاگیر میں عطا کئے بلکہ ایک لنگر خانقاہ کے ساتھ چالو کیا – بلبل شاہ صاحب ؒ 727 ھ میں وفات پا گئے-اور اپنے خانقاہ (بلبل لنکر) میں دفن کئے گئے- اسیوقت سے کشمیر میں منظم معاشرے کو اسلامیانے کا عمل شروع ہوا-

سلاسل طریقت:- مغلیہ دور  کے اختتام تک سینکڑوں سلاسل تصوف سمٹ سمٹ کر اور ایک دوسرے میں ضم ہوکر چودہ تک پہنچ گئے- تفصیل یوں ہے:- قادریہ ‘ چستیہ’  نقشبندیہ’ سہروردیہ’ شازلیہ’ رفاعیہ’ فردوسیہ’ مدینیہ’ یسویہ’ شطاریہ’ کبرویہ’ جلالیہ’ مولویہ’  و’ہمدانیہ’- مگر ان میں سے بھی صرف چار ہی سلسلوں کے مقدر میں قبول عام کی سند لکھی تھی-امت اسلامیہ کے جلیل القدر علماء اور روحانی پیشوائوں نے ان میں  ہی سے  منسلک ہونے پر فخر محسوس کیا-آج بھی ان ہی چار  سلسلوں کے مشائخ اور خدام پوری دنیا میں تبلیغ و تربیت کے کام پر لگے ہوئے ہیں-اور زمین کا ہر گوشہ ان کے فیوض سے بقدر ظرف متمتع ہو رہا ہے-               یہ چار سلاسل طریقت یہ ہیں:- قادری’ چستی’ نقشبندی و سہروردی –

 

قادری سلسلہ : اس سلسلہ کے بانی حضرت شیخ سید عبدالقادر جیلانیؒ ( 470ھ-  561ھ) تھے-جو حضرت امام غزالی  ؒکے ہمعصر تھے-حضرت شیخؒ کے روحانی مرشدین میں شیخ ابوالخیر حماد بن حکم دبوسیؒ اور شیخ مبارک بن علی ابو سعید مخرومی قاضیؒ کے نام قابل ذکر ہیں-حضرت غوث الاعظم ؒکے ظاہری و باطنی کمالات اور خصائل و مناقب حد حضر سے باہر ہیں- آپ سے فیض حاصل کرنے والوں میں وہ جلیل القدر روحانی  پیشوا بھی شامل ہیں – جو بذات خود سر حلقہ طریقت تسلیم کئے جاتے ہیں- جن میں  شیخ شہاب الدین سہروردی ؒاور شیخ اکبر محی الدین ابن عربی ؒشامل ہیں- اگرچہ کشمیر میں بھی یہ سلاسل وقتا فوقتا داخل ہوتے رہے-لیکن جب  یہاں اسلام کی اشاعت ہوئی-تو پورا خطہ سلسلہ کبرویہ کے ساتھ پورے شوق و محبت سے وابستہ ہوا-اسکی وجہ یہ ہے-کہ یہاں اس سلسلے کے مشا ئخین اور مبلغین نے پوری تندہی اور ثابت قدمی سے اشاعت اسلام کا بیڑا اٹھایا – ان کی قیادت حضرت امیر کبیر میر سید علی ہمدانیؒ اور ان کے انتقال کے بعد ان کے فرزند ارجمند میر سید محمد ہمدانیؒ کررہے تھے-حضرت امیر کبیؒر کی شخصیت کا جس شخص نے بغور مطالعہ کیا ہوگا-وہ ضرور اس نتیجہ پر پہنچا ہوگا- کہ حضرت مخدومؒ علم و فضل اور زہد و تقوٰی کے ساتھ اپنی مومنانہ فراست اور ربانی بصیرت و بصارت کے صلہ میں انہیں تبلیغ و اشاعت اسلام کے محاذ پر فقیدالمثال کامیابی حاصل ہوئی-حضرت امیؒر اور انکے بہت سے قریبی رفقاء جہاندید بزرگ تھے- عا لم اسلام کی سیاحت میں جن دوسرے نامور بزرگوں نے ان کی رفاقت کی تھی-ان میں حضرت جلال الدین  بخاری ؒ(مخدوم جہانیاں جہاں گشت) اور حضرت سید اشرف جہانگیر سمنانی ؒتھے-انہوں نے سلوک و تصوف کے تمام چمن زاروں سے خوشہ چینی کرکے ایک حسین گلدستہ تیار کیا- جو اگر طریقہ ہمدانیہ کہلایا جائے- نا مناسب نہ ہوگا- تصوف ایک مستقل فن ہے- اور حضرت امیر کبیؒر اس فن کے مجتہد مطلق تھے-بایں ہمہ انہوں نے  اپنے مشائخ کے احترام میں اپنے ہی بزرگوں کی متابعت پر فخر محسوس کیا-

سہروردی سلسلے کے بانی حضرت شیخ ضیاءالدین ابو نجیب عبدالقادر سہروردی ؒ(م  563ھ) کے سربر آوردہ خلفاء سے ایک عالم و متقی بزرگ ابوالجناب احمد بن عمر ؒتھے- جو تاریخ و تصوف اسلامی میں نام سے زیادہ اپنے عرف یعنی شیخ نجم الدین کبرا ؒسے مشہور ہوئے- جو خوارزم کے ایک گائوں خیوق یا خیول میں ( 540ھ) میں تولد ہوئے- ظاہری علوم اور مناظروں میں غلبہ و تفوق رکھنے کی وجہ سے’ الطامتہ الکبریٰ ‘اور باطنی کمالات سے متصف ہونے کی بنیاد پر’ ولی تراش’ سے مشہور ہوئے- ان کے مشائخ میں سے شیخ عمار یاسرؒ ‘ شیخ اسماعیل قعری ؒاور شیخ رود بہار بقلی مصری ؒکے گرامی قدر اسماء قابل ذکر ہیں- حضرت امام محی الدین رازی ؒاپنے علم و فضل اور دنیاوی وجاہت کے باوجود  پہلے ہی ملاقات سے اس قدر متاثر ہوئے-کہ گوشہ نشین ہوئے- حضرت شیخ ؒ بلند پایہ کے شاعر اور مصنف بھی تھے– ان کی تالیفات پر  بارہ جلدوں پر مشتمل ایک تفسیر بھی تھی- کتب تصوف میں ان کا رسالہ فوائح الجمال و فوائح الجلال عہدوسطٰی         کے ارباب معرفت کے پاس مقبول اور مستند ماخذ رہا ہے-    حضرت شیخ نجم الدین کبرٰیؒ کا سلسلہ کبروی سلسلہ کہلاتا ہے- ہندوستان اور پاکستان میں یہ سلسلہ متعدد بزرگوں کے ذریعہ پہنچا ہے- جس میں حضرت امیر کبیر سید علی ہمدانی ؒکو بے نظیر مقبولیت حاصل ہوئی- وہ تین واسطوں سے حضرت شیخ نجم الدین کبرٰی ؒسے اجازت رکھتے تھے- حضرت کبیرؒ نے اپنے متعدد رسائل میں اپنے مشائخ کا سلسلہ اس طرح درج کیا ہے:-

سیدنا علی ابن ابی طالبؒ- حضرت حسن بصریؒ- شیخ حبیب عجمیؒ–شیخ داوود طائیؒ- شیخ معروف کرخیؒ- شیخ سری سقطیؒ- شیخ جنید بغدادیؒ- شیخ علی رود باریؒ- شیخ ابو علی کاتبؒ-شیخ ابو عثمان مغربیؒ- شیخ ابوالقاسم گرگانیؒ-شیخ ابوبکرنساجؒ-شیخ احمد غزالیؒ-شیخ ابو نجیب سہروردیؒ- شیخ عمار یاسرؒ- شیخ نجم الدین کبرٰیؒ- شیخ مجد الدین بغدادیؒ- شیخ رضی الدین  علی لالاؒ- شیخ احمد کوربا رنیؒ- شیخ احمد اسفرانیؒ- شیخ علاوالدولہ سمنانیؒ- شیخ محمود مزدقانیؒ- امیر کبیر میر سید علی ہمدانی ؒ شجرہ طریقت  سے یہ بھی معلوم ہوتا ہے کہ کبروی سلسلہ اصل میں سہروردی سلسلہ کی ایک شاخ ہے-

تاریخ کے مطالعہ سے معلوم ہوتا ہے-کہ حضرت آنحضرت ﷺ تبلیغ دین کیلئے بہت سے مسلمان مبلغین کو دنیا کے مختلف ممالک میں اشاعت اسلام کی خاطر بھیجا کرتے تھے– آپِ نے ایران بھی اسی غرض سے حضرت علی مرتضٰیؒ کو بھیجا اور ہمدان کے عوام کے نام اسلام قبول کرنے کے متعلق ایک خط بھی دیا- جب حضرت علی ؒنے ایران کے علاقہ ہمدان جاکر اپنی آمد کی غرض و غایت کا اعلان کیا تو وہاں کے لوگ برانگیختہ ہوکر لڑنے کیلئے گھروں سے باہر جمع ہوئے- حضرت علی ؒنے یہ حال دیکھ کر اپنی جیب سے رسول اللہ ﷺ  کا خط نکال کر ان لوگوں کے سامنے پڑھا-خط رسول اللہ ﷺ کی طرف سے تھا-اس کو حضرت علی نے پڑھا -اس لئے اس کا مضمون ان لوگوں پر اس قدر چھا گیا کہ وہ سب مسلمان بن گئے- جب رسول اللہ ﷺ کو ہمدان کے لوگوں کی خبر آئی تو آپ بہت خوش ہوئے اور بارگاہ ایزدی میں سر بہ سجود ہوئے-طویل سجدہ کیا جب سجدہ سے اٹھے تو ہمدانیوں کیلئے تین بار دعا کی “اے اللہ ہمدانیوں پر سلامتی ہو” ظاہر ہے کہ وہ تب سے اب تک سلامتی میں ہیں اور انشاءاللہ آئندہ بھی رہینگے- یہ واقعہ ؔ 8 ھ کا ہے-اسطرح حضرت علی کے ذریعہ ایرانی مسلمان ہوئے-اور حضرت علی ثانی نے ایران صغیر یعنی کشمیر کو اسلام کی دولت سے فیضیاب کیا-چنانچہ ان کی شان میں شاعر مشرق نے لکھا ہے- سیدالسادات سالار عجم    – دست او معمارتقدیر امم                                                                         -تاغزالی ذکراللہ ہوگرفت – ذکروفکرازدودمانش او گرفت                                            –                                                                            یک نگاہ او کشاید صدگرہ- خیز تیرش را بدل راہے بدہ                                 –                               حضرت امیر کبیر میر سید علی ہمدانی:- حضرت امیر کبیر کا اسم گرامی سید علی ہے- آپ شہر ہمدان میں 12 رجب المر  جب 714ھ میں پیدا ہوئے- اسلئے ہمدانی کہلائے-آپ نجیب الطرفین سید تھے–آپ کے والد گرامی کا نام سید شہاب الدین اور والدہ ماجدہ کا نام سیدہ فاطمہ تھا- آپ کے ماجد ہمدان کے سربر آوردہ امراء میں ممتاز حیثیت کے مالک تھے– آپ بچپن سے ہی  باوقار اور متانت و تدبر کا مجسمہ تھے- صغر سنی میں عام طفلانہ شرارتوں اور حرکتوں سے کنارہ کش رہے-   آپ نے صغر سنی میں ہی قرآن پاک حفظ کیا- پھر علوم و فنون کی طرف متوجہ ہوئے- حضرت سید علاوالدین آپ کی تعلیم و تربیت کے ذمہ وار ہوئے- جو کہ آپ کے ماموں بھی تھے- ان کے زیر سایہ حضرت امیر نے بارہ سال تک تمام دینی علوم’ علوم عقلیہ و نقلیہ حاصل کئے– اور ان سے فیضان حاصل کیا- دس سال تک  علوم متداولہ علماء وقت سے حاصل  کئے- اسی دوران حضرت علاوالدین نے  ابوالبرکات علی دوستی کی تربیت میں دیا- علوم ظاہری کے بعدسیادت صوری معنوی حاصل کرنے کیلئے آپ تزکیہ نفس’ پاکیزگی اعمال اور اعلٰی کردار کی طرف متوجہ ہوئے- عنایت ربانی سے آپ کو نادر روزگار اہل صفا خاصتہ حضرت رکن الدین علاوالدین سمنانی اور ابوالمعالی شرف الدین مزدقانی کا سائیہ عاطفہ اور شفقتیں حاصل ہوئیں- حضرت مزدقانی کی تربیت میں آپ چھ سال  726ھ سے 733ھ تک ذکر و فکر اور تزکیہ باطن کے اصول سیکھ کر درجہ محویت تک پہونچ گئے حضرت مزدقانی نے آپ کا حال دیکھ کر علوم باطنی اور پاک نفس کے مقامات و مدارج پانے کیلئے حضرت اخی علی دوستی کی خدمت سے مستفید ہونے کو کہا- حضرت دوستی کے انتقال کے بعد دوبارہ حضرت مزدقانی کی خدمت میں حاضر ہوئے- اور ان ہی کے ارشاد گرامی پر حضرت امیر نے دنیا کی سیاحت شروع کی-اس سیاحت میں سیر و تفریح کی غرض و غایت نہیں تھی– بلکہ علماء وفضلاءاور مشائخ حضرات کی صحبت میں بیٹھ کر ان سے فیض روحانی حصل کرنے کی راہیں تلاش  کرنی تھیں– اسطرح انہوں نے تقریبا چودہ سو اولیاء کرام کی صحبت میں بیٹھ کر ان کے بتائے ہوئے وظائف جمع کئے– جن کی نسبت حضرت سرورعالمﷺ تک پہونچتی ہے-اور انہیں ترتیب دیکر آپ نے ایک جامع کتاب تالیف کی جس کا نام ہے “اوراد فتحیہ” حضرت علی ثانی کا فرمان ہے کہ میں نے مشرق و مغرب کی سیاحت کی-اس سے فراغت حاصل کرنے کے بعد میں پھر واپس اپنے وطن “ہمدان” پہونچا- ایک رات بوقت سحر حضرت خضر کی زیارت کا شرف حاصل ہوا- اس اوراد فتحیہ کے مجموعہ کو وہ اپنے ساتھ لےگئے-چند روز بعد پھر آئے اور فرمایا کہ اے سید علی اس اوراد میں اور چند کلمات کا اضافہ کیا-جن کی بدولت اس کے فضائل میں اور اضافہ ہوا ہے- اور اس کا نام بھی “اوراد فتحیہ” رکھا ہے-حضرت امیر فرماتے ہیں کہ میں نے اس میں چودہ مقام با حشمت پائے-جو خط سبز سے پر رونق تھے-اور یہ اوراد فتحیہ کا مجموعہ سلسلہ کبروی سے تعلق رکھتا ہے-جس کی نسبت رسول اللہ ﷺ تک پہونچ جاتی ہے- تاریخ گواہ ہے کہ حضرت امیر نے یہ نسخہ کیمیاء لکھ کر دربار نبویﷺ میں پیش کیا- تاکہ منظوری کے بعد اس کو عوا م کی نظر کریں- لکھا گیا ہے کہ حضورسرور ﷺ جلوہ گر ہوئے اور فرمایا “خذ ھٰذہ الفتحیہ” – چنانچہ تب سے آج تک اکثر مساجد میں صبح کی نماز کے بعد لوگ اجتماعی صورت میں بالجہر اوراد فتحیہ پڑھ کر اپنی روح کو ان توحیدی کلمات کے ذکر سے تازہ کرتے ہیں- انہیں اللہ تعالٰی ان کی بدولت خوش اور شادمان رکھتا ہے- اوراد فتحیہ توحید باری کا ایک انمول اور گراں قدر تحفہ حضرت علی ثانی نے کشمیری مسلمانوں کو عطا کیا ہے-اس کے بہت سے تراجم اور شرحیں لکھی جا چکی ہیں- جن کے پڑھنے سے اس تحفئہ علی ثانی کی قدر و منزلت ظاہر ہوتی ہے- کیونکہ جس توحید ربانی تحفہ کو حضور سروردو عالم ﷺ نے قبول فرمایا ہو – وہ لا ثانی نہ ہو تو اور کیا؟

اہل کشمیر را پناہ است او – رہبر خلق تا الٰہ است او                     ٭        یعنی آں بانئی مسلمانی – میر سید علی ہمدانی                                                                                                        قرون ہفتم اور ہشتم  کے ربع الاول کے بعدجن مسلمان علماء ومشائخ نے اسلام کی  اشاعت کی خاطر کشمیر کی طرف توجہ فرمائی ان ہی اولیاء میں  حضرت امیر میر سید علی ہمدانی بھی ہیں- جو حضرت سید یحٰی منیری کے ساتھ ہندوستان کی تبلیغی سیاحت پر آئے تھے- حضرت منیری نے فیض آباد کو رونق بخشی- جبکہ حضرت امیر نے کشمیر  جسے آپ نے “باغ سلیمان” کا نام دیا ہے کو اپنی تشریف آوری سے بہرہ ور کیا-یہاں آنے سے پہلے آپ نے ثقہ اور قابل اعتبار حالات جاننے کیلئے اپنے برادران سید حسین سمنانی اور سید تاج الدین ہمدانی کو کشمیر بھیجا تاکہ وہ  اشاعت اسلام کا فریضہ انجام دینے کے ساتھ ساتھ کشمیر کو اسلامیانے کے عمل کے امکانات کا جائزہ لیں- دونوں بزرگ تشریف لائے اوریہاں  کی دینی و سماجی و سیاسی و معاشی و جہالت و ابتری کا پورا جائزہ لیکر حضرت امیر کو خبر دی- کشمیر کے حالات سے باخبر ہوکر آپ نے تقریبا سات سو سادات کرام جو کہ سب کے سب علماء ربانین اور ماہر فنون تھے- ساتھ لیکر774 ھ  میں جانب کشمیر روانہ ہوئے-  اس پہلی سیاحت کے دوران حضرت امیر نے کشمیر میں صرف چھ ماہ قیام کیا – بچشم خود حالات کا جائزہ لیا– عوام اور حاکمان وقت سے روابط قائم کئے- اسطرح سیاسی و سماجی ومذہبی و ثقافتی وفکری و روحانی کوائف سے پوری واقفیت حاصل کی-اس دوران آپ کو سلطان کشمیر شہاب الدین کے قریب جانے کا موقع ملا- جو فیروزپور میں پڑاو ڈالے ہوئے تھے–ان دنوں شہاب الدین بارادہ فتح ہند فیروزشاہ تغلق کے ساتھ جنگ لڑنے گیا تھا- مگر حضرت امیر کے سیاسی تدبر سے دونوں بادشاہوں میں صلح ہوئی- دوسری سیاحت کے حوالے سے آپ نے تقریبا سات سال کے وقفہ کے بعد  781ھ میں کشمیر آئے- سلطان وقت قطب الدین نے بڑے تپاک سے استقبال کیا- اس سفر میں آپ نے یہاں تربیت و تعلیم کے مستقل ادارے جا بجا قائم کئے-ہماری سماجی زندگی میں بہت اہم اور دور رس تبدیلیاں لائیں- اشاعت اسلام میں حائل رکاوٹوں کو اپنے  تدبر سے دور کیا- اس ضمن میں اسلام کی حقانیت کے ثابت کرنے کیلئے مباحثے بھی کرنے پڑے- اور ڈھائی سال کی جی  توڑ محنت کے بعد کشمیر میں اسلام کا بول بالا ہوا- پھر آپ 783ھ میں دعوت  اسلامی کے دائرہ کو وسعت دینے کی غرض سے تبت اور ترکستان کی سیاحت کی خواہش سے کشمیر روانہ ہوئے- اس مشن میں آپ نے تین سال کا عرصہ صرف کیا- پھر  785ھ میں تیسری بار کشمیر کو تشریف آوری سے رونق بخشی- اس بار  دعوت اسلام اورشریعت کے احکام   اور شعائر اسلامی کو جاری کیا- مسلمانان کشمیر کو بالجہرذکر کی اجازت عام بلکہ ذکر کا مجموعہ “اوراد فتحیہ” مرحمت فرمادی- 786ھ میں وطن مالوف جانے کے ارادے سے نکلے- تیسری سیاحت میں آپ کا قیام  کشمیر میں چار ماہ کیلئے رہا- کشمیر میں اگرچہ  بہت پہلے علماء و اصفیاء نے  دینی دعوت اور فکری تطہیر کا کام شروع کیا تھا اور اسکے حوصلہ افزاء نتیجے بھی نکلے تھے-تاہم اس کی رفتار مدہم تھی- مگر حضرت امیر نے معاشرتی ‘ فکری’ سیاسی’معاشی مختصر ہمہ جہت تقاضوں کو مد نظر رکھ کر ہمہ گیر اور منظم منصوبہ بندی کے تحت دعوت و تبلیغ کا کام شروع کیا- حضرت امیر نے  عوام کے ساتھ مسلسل رابطہ رکھا اور کشمیریوں کے مزاج کی رعایت کی- سر اسلام کو عوامی تحریک بنانے کا سہرا بھی ان ہی کو حاصل ہے- چنانچہ آپ کی مساعی جمیلہ کے طفیل اہل کشمیر کا مزاج ‘ ذوق’ سوچ’ طرز فکر یکسر بدل گیا- ان کے مقاصد اور منزلیں بدل گئیں-اس طرح سماجی زندگی کو  صالح اقدار پر استوار کرکے  فکری و روحانی’ دینی و معاشی’ تہذیبی و ثقافتی’ پسماندگی اور جہالت سے نجات دلائی- ہمہ گیر معاشی اصلاح کیلئے آپ نے ہنرمند اور ماہر دستکار علماء کی وساطت سے شالبافی’ پشمینہ سازی’ خوشنویسی کو کشمیر میں متعارف کرایا-نیز علماء نے  ہنر سکھانے کے ساتھ ساتھ لوگوں کو مبادیات دین سے واقف کیا- فکری اصلاح کیلئے آپ نے جگہ جگہ خانقاہیں تعمیر کرنے کے ساتھ ساتھ تبلیغی مشن طول و عرض میں بھیجدئے- دینی تعلیمات اور احسان و سلوک کے اقدار کو ذہن نشین کرایا- اور ا نمیں صالح جمالی ذوق کو بھی پروان چڑھایا- غرض اسطرح اہل کشمیر غربت و جہالت- توہمات و خرافات کے قعر مذلت سے باہر نکل آئے- اسطرح جس  حیات بخش تحریک کو حضرت بلبل شاہ صاحب نے اپنے  زور بیان سے امراء اور شاہی محلات میں پہنچایا تھا- اسے حضرت امیر کبیر نے وادی کے کونے کونے میں تائید ایزدی اور اپنی خداداد صلاحیت سے پہنچادیا- مجموعی تبلیغ کے بعد حضرت موصوف نے علماء اور مشائخ کے الگ الگ گروہ کشمیر کے طول و عرض میں تبلیغ دین کی خاطر بھیجدئے-اور خود بھی مختلف مقامات  پر اشاعت اسلام کی غرض سے گئے–ان مقامات میں قابل ذکر اس وقت خانقاہ معٰی سرینگر’خانقاہ ترال اور خانقاہ مکہ ہامہ ہیں-  سرینگر میں خانقاہ فیض پناہ کسی    تعارف کامحتاج نہیں-                                                                           جہاں نماز پنجگانہ پر ہزاروں مسلمان بارگاہ الٰہی     میں سجدہ ریز ہوکر اللہ کی بندگی کے فرائض نہایت خضوع و خشوع کے ساتھ انجام دیتے ہیں- یہاں لوگوں کا ہجوم اکثر رہاکرتاہے- یہاں ذکر و اذکار سے وجد کی سی کیفیت طاری ہوجاتی ہے-  یہ وہ جگہ ہے جہاں پر کم از کم  37 ہزارغیرمسلم حضرت علی ثانیؑ کے دست شفقت پر بیعت لے کر مشرف بہ اسلام ہوئے-اور حضرت للہ عارفہ بھی ان کے ذریعہ سے اسلام کے نام سے سیراب ہوئی-خانقاہ معلٰی کی تعمیر میں حضرت شیخ العالم شیخ  نورالدین ولی نے اہم کام انجام دیا ہے-ان کی اور حضرت شیخ حمزہ کی عبادت گاہیں بھی وہاں موجود ہیں- اسیطرح ترال میں انکی عبادتگاہ مایہ ناز خانقاہ کی صورت میں موجود ہے- مکہامہ تحصیل بیروہ میں بھی  حضرت امیر بہت عرصہ اپنے مولا کی عبادت میں مصروف تھے– اس پر کیف جگہ کو بھی لوگوں نے عبادت گاہ میں تبدیل کیا- اسکے علاوہ حضرت علی ثانی کی عبادت گاہیں کشمیر کے طول و عرض میں موجود ہیں-جو عبادت گاہوں کی حیثیت سے لوگوں میں شہرت یافتہ ہیں-

تصانیف : بے حد  مصروفیات کے    باوجود آپ نے تحریری طور بھی اسلام کی بڑی خدمت کی ہے-  آپ بلند پایہ کثیرالتصانیف مصنف تھے- مئورخین کی تحقیق کے مطابق آپ کی تصانیف کی تعداد پونے دو سو تک پہنچی ہے- جن میں اکثر مخطوطات کی شکل میں دنیا کے مختلف کتب خانوں میں موجود ہیں-بلکہ حضرت امیر سے کشمیریوں کے خصوصی  لگاو کی بنا ءپر یہاں بھی بہت سے علمی گھرانوں میں آج بھی حضرت کی کتابیں مخطوطات کی شکل میں موجود ہیں- حضرت امیر نے اسلامی ادب کی اکثر اصناف میں  مفید کتابیں اور رسائل تصنیف کئے ہیں- ان میں اکتالیس کتابوں کے نام ابھی تک معلوم ہوئے ہیں جو درجہ ذیل ہیں:-

ذخیرۃ الملوک’ چہل اسرار’ اوراد فتحیہ’اوراد عصریہ’ مودۃ القربٰی’ اورادیہ’ تلقینیہ’ اربعینیہ’ نفسیہ’ نفسیہ فارسیہ’ ذکریہ’ الفتوۃ’ وجودیہ’ اعتقادیہ’ دریشیہ’ عقلیہ’ میریہ’ داوئدیہ’ ہمدانیہ’ اخلاقیہ’ نوریہ’ فقریہ’ اسراریہ’ فارحیہ’ شرح قصیدہ خمریہ’ چہل حدیث’ مشارق الانوار’ حل الفصوص’ اسرار النقط’ قواعد عشرہ’ مرآۃ الطالبین’وصیت نامہ’ مجمع الاحادیث’ آداب المریدین’ سبعین’ معرفتہ الزاہد’ مکتوبات شریف ‘شرح اسماءاللہ’ الدعوات’ منہاج العارفین’ حل مشکل وغیرہ وغیرہ-

ان تصانیف کو مختصر طور درجہ ذیل زمروں میں رکھا جا سکتا ہے :-

کتب:- آپ نے سیاسی’ سماجی’ الہیاتی’ اخلاقی وغیرہ موضوعات پر نہایت شرح و بسیط کے ساتھ کتابیں تحریر فرمائیں– جن میں ذخیرۃ الملوک ہمہ علوم کی  جامع اور نمائندہ کتاب ہے- اس کتاب کی اہمیت اس بات سے واضح ہوتی ہے کہ اسکا ترجمہ  1825عیسوی میں لاطینی زبان میں کیا گیا ہے-اور1829 عیسوی میں اسکا ترجمہ فرانسیسی زبان میں ہوا-اسکے بعد اسکو ترکی زبان کے قالب میں ڈالا گیا-اردو زبان میں اسکا ترجمہ 1915 عیسوی میں کیا گیا-کشمیرمیں اول بار انگریزی زبان میں اسکا ترجمہ پروفیسر محمد امین ملک نے  2014عیسوی میں کیا ہے- اس کتاب کے قلمی نسخے دنیا کی مختلف ممالک کے کتب

خانوں میں محفوظ ہیں–جیسے کہ برٹش میوزم لندن’ پنجاب یونیورسٹی لائبریری’ کتب خانہ ملی تہران ایران’خدا بخش لائبریری بانکی پورہ’ برلن لائبریری’ انڈیا آفس لائبریری لندن’ ٹیپو سلطان لائبریری’ رایل ایشیاٹک سوسائٹی آف بنگال کلکتہ ‘ کیمبرج یونیورسٹی لائبریری’ کتب خانہ پرنسٹن یونیورسٹی لندن ‘ جموں و کشمیر محکمہ تحقیق و اشاعت اورکلچرل اکادمی سرینگر کے شعبہ مخطوطات میں بھی اسکے کئی ایک قلمی نسخے دستیاب ہیں-حضرت امیر کا یہ قلمی شاہکار درجہ ذیل دس ابواب پر مشتمل ہے-

٭ ایمان کے احکام اور شرائط کے بیان میں-

٭حقوق عبودیت میں-

٭ حسن اخلاق میں-

٭ والدین’میاں بیوی’ اولاد اور عزیز و اقارب کے حقوق کے بیان میں–

٭ حکومت اور رعایا کے حقوق میں-

٭ مملکت وجود انسانی کے اسرار ورموز میں-

٭اوامر و نواہی کی شرعی حیثیت میں-

٭شکر کی حقیقت وفضیلت کے بیان میں-

٭ صبر کی فضیلت اور حقیقت میں–                                                                                                                             ٭تکبر اور غضب کی مذمت اور تواضع اور معافی کی فضیلت میں-                                               ذخیرۃالملوک جس کا اصلی معنی بادشاہوں کا ذخیرہ ہے- اس امر کا واضح اشارہ ہے-کہ یہ کتاب ابتداء ملوک و سلاطین کے لئے لکھی گئی ہے-اور انہیں کے توسط سے دیگر اشخاص بھی استفادہ کرسکتے ہیں-

شروح:-  روحانی معارف و اسرار کی تشریح میں کئی رسائل لکھے  ہیں- نیز آپ نے ابن عربی کی فصوص الحکم کے اخلاق و پیچیدگیوں  کو حل کرنے کیلئے ایک عمدہ شرح لکھی ہے –

رسائل:-  آپ نے تصوف’ عرفان اور اصطلاحات تصوف پر بڑے  مختصر مگر جامع رسائل تحریر کئے ہیں- جن میں کچھ عربی میں ہیں اور کچھ فارسی میں-

انتخابات:-  اپنے سفر اور سیاحت کے تجربات اور بزرگان دین سے  سنی ہوئی عمدہ نصائح اور قرآن و حدیث سے ادعیہ ماثورہ اور کلمات مقدسہ کو بڑی عمدہ ترتیب سے رسالوں کی صورت میں جمع فرمایا ہے-

مکتوبات:- آپ نے اپنے مریدوں  کی وقتا فوقتا اپنے خطوط کے ذریعہ اصلاح و رہنمائی فرمائی ہے- جن میں نہ معلوم کتنے

مکتوبات ضائع ہوئے ہیں- البتہ مکتوبات کا ایک مجموعہ مرتب کیا گیا ہے- جو عرفان اور روحانیت کا بحر ذخار ہے-                  حضرت امیر موزوں طبیعت کے مالک تھے- اپنی تصانیف میں آپ نے جگہ جگہ شعر لکھدئے ہیں- اسکے علاوہ شعر میں  ایک مستقل تصنیف “چہل اسرار” کے نام سے آپ کا اثر خامہ ہے- آپ بڑے قادرالکلام شاعر تھے- آپ کی شاعری کے موضوعات تصوف’ عرفان اور نعت سرور دو عالم ﷺ ہیں-

آپ کی  تعلیمات  قرآن’ حدیث اور صحابہ   کرام کی         سیرت کا آئینہ ہیں – آپ نے علمی   مضامین میں   تحقیق و    تفحص سے کام لیا  ہے – آپ  پہلے قرآن و حدیث سے رجوع کرتے ہیں- آپ نے اختلافی و فروعی’ الہیانی و کلامی مباحث سے تعرض   نہیں کیا ہے –    مختصرا یہ کہ آپ کی تصانیف  اسلامی علم وادب اور ثقافت و فکر کا ایک نہایت ہی گرانقدر سرمایہ ہے-                                ان میں ایسے حقائق و معارف پیش کئے گئے ہیں کہ جس                                                                          کی حقانیت اور افادیت واضح ہے –ان میں صالح ذوق رکھنے والے سالک راہ حق کیلئے نقوش ہدایت و رشد کا وافر ذخیرہ موجود ہے- ذخیرۃ الملوک کے علاوہ  من بھج السلوک ‘ محاسن السلوک’ صحیفۃ السلوک’ بصیرۃ السلوک’ ذخیرہ سعاست ‘اوراد فتحیہ ‘ منہاج العارفین ‘ چہل اسرار’ رسالہ معرفت’ منازل السالکین’ کتاب الاخلاق وغیرہ کا ترجمہ چھپ چکا ہے-

 

 

چہل اسرار’ حضرت امیؒر کی چالیس غزلوں کا ایک مختصر  مجموعہ ہے- ان غزلوں میں آپ نے توحید باری تعالٰی اور حب محبوب کبریا کے حوالے سے توحید وجودی اور شہودی کے اسرار و معارف اور روحانی ترقی کے رموز و حقائق کو بیان کیا ہے- اس کے ساتھ ان میں عبودیت کے آداب’عبد کے عبدہ کے مقام ارفع تک پہنچنے کی حقیقت اور معبود کی ازلی و ابدی شان کبریائی کا بھر پور اظہار بھی ملتا ہے-عشق الٰہی اور حب رسولﷺ کے سمندر کا تموج دیکھنا ہو تو چہل اسرار میں غوطہ زن ہونا چاہئے–اس کی غزلوں میں بیان کئے گئے مفاہیم’ ان کی معنی آفرینی اور ان میں پوشیدہ اسرارومعارف اس وقت تک ذہن پر نہیں کھلتے ہیں جب تک کہ ان کو مکمل غوروفکر اور یک سوئی کے ساتھ نہ سمجھا جائے-ان میں اختصار اعجاز کی حد تک ہے-لیکن بہ ایں ہمہ اجمال’ فصاحت و بلاغت کے ساتھ یہ تفصیلی سرمایہ سے بھی خالی نہیں ہیں- اس میں وہ کوائف و مناظر کھول کر پیش کئے گئے ہیں جن کا تجربہ راہ حق پر مر مٹنے والے عاشقوں کو ظاہری و باطنی صورت میں ہوتا ہے- ہر غزل کے ہر شعرکا لفظ روحانی’ علمی  اور ادبی لحاظ سے اپنی خاص حیثیت رکھتا ہے-

کلام کا مختصر ذکر:- دعائ صبح ‘اوراد فتحیہ و دعائ رقاب قرآن کریم و احادیث نبوی ﷺ کے نچوڈ ہیں اور جس جامعیت و کاملیت سے حضرت امیر نے ان کو مرتب کیا ہے اس سے ثابت ہوتا ہے کہ وہ منبع علم و عمل تھے- اور واقف اسرار ربانی تھے– انہوں نے ہمیں دعائ صبح بہ جہر پڑھنے کی تلقین کی- نماز سے فارغ ہوتے ہی ہم ان کے ارشادات کے مطابق ان کی مقدس امانت اوراد فتحیہ کا بہ جہر ورد کرتے ہوئے اللہ اور اسکے پیارے رسولﷺ کی عظمت اور تعریفیں بیان کرکے کفر و شرک پر وعید بھیج دیتے ہیں کہ کفر و شرک کے ماحول میں یہ لازمی ہے کہ کلمات حق اونچی آواز میں پڑھے جایئں- اسکے علاوہ “ہمہ اوست” کا موضوع کی پرچھایئں’ چہل اسرار میں کہیں کہیں نظر آتی ہے- شاہ ہمدان کے قصیدہ کنزالیقین کا واحد موضوع ہے- یہ قصیدہ ابن العربی کے فلسفہء وحدت الوجود اور منصورالحلاج کے نعرہء ‘انا الحق’ کی صدائے بازگشت نظر آتا ہے- اس میں کائنات تکوینی کے تمام حوادث اور تاریخ انسانی کے تمام واقعات کو ذات حق کے مختلف مظاہرہ شیئون کی حیثیت سے پیش کیا گیا ہے-

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