Founder Chairman of Kashmir Sufism Society welcoming Dr. A. P. J. Abdul Kalam

> Dr. A. P. J. Abdul Kalam & Khwaja Farooq Renzu Shah <

www.kashmirsufism.org

> Kashmir: Sufis, Saints and Shrines <

> Kashmiri Overseas Association, Inc. <

> POETSEERS – SUFI POETRY <

Kashmir Sufism-History and Background

Kashmir-The Valley of Divinity – In the heart of the great Himalayas is a beautiful valley, which has been described by poets and emperors as paradise. Over the centuries, the verdant vale of Kashmir has seen the blossoming of many exquisite flowers of the philosophy of humankind. With the bountiful beauty of nature constantly around them, the people of Kashmir have always been filled by thoughts of the divinity of creation.

With the first rays of the sun, the melodious Azaan – call for the morning prayers, resonates through the mountains, a new day of life ushers into hope and joy with fresh fragrance of the Himalayan blooms and lotuses, of fir and pine trees. The purity of the mesmerizing beauty of Kashmir transforms any seeking soul into a humble being. The enchanting natural beauty of the valley with lakes and waterfalls, mountains and dales, rivers and springs, birds and butterflies and the peace loving folks all together in harmony magnify the Oneness of Allah in totality. The mystic atmosphere of Kashmir made this a suitable place for Rishis, Saints and Sages for time immemorial.

The philosophers of the valley have had a joyous belief in the manifestation of the beauty of God, in the world that we see around us. It is a deep belief that every aspect of creation is a part of the supreme consciousness. This philosophy of love and the recognition of divine beauty were the essence of the Buddhist and Hindu philosophies of the early period in Kashmir. Islam in the valley inherited these traditions and Kashmiris developed a rich Sufi culture, which continued the tradition of a deep personal love of God.

In Kashmir, visions of the lord’s glory are constantly in front of us. Kashmir Valley is an ideal refuge for a contemplative mind that gives you space to cultivate virtues towards leading a meaningful and content life. Long walks into the forests and boat cruising in the backwaters of Dal Lake during the day and quite evenings observing the stars awakens ones senses to understand the mystery of the universe .

Khwaja Farooq Renzu Shah has written eleven books and his Sufi Mankabat on Bulbul Shah has received national and international awards. Nusrat Fatheh Ali Khan and his disciple Rufi Fateh Ali have achieved fame through Bul bul Shah Mankabat on Sufism. His association with Sufi shrines of Kashmir , particularly shrine of Sheikh-ul-Alam at Chrar Sharief Budgam district, Sufi shrine of Muqam, Waterhail Budgam, Khansahib Budgam, Makhdoom Sahib Srinagar, Rahbab sahib, Drayigam shrine, Naqashband Sahib Srinagar, BulBul Shah Sahib Nawakadal Srinagar, Khankah Moula KhanKah, Fateh kadal Srinagar are very strong . After the tragic burning of Chrar Sharief shrine including Khankah Faiz, Khawaja Farooq had honour to rebuild Khankah Faiz. His Sufi seminars are attended by thousands of shrine believers. He organized international conference of Sheikh-Ul-Alam, Bul Bul Shah and Amir-I-Kabir. Khwaja Farooq Renzu was awarded Col.Qadafi award at Tripoli for his distinguished contribution on Sufism in 1988. He was awarded by the President of India, Prime minister, Governor and chief minister of J&K for his contribution to Sufism.

Kashmir: Where Sufis are Rishis and Rishis are Sufis!

By Sultan Shaheen

The most dominant influence on the Kashmiri Muslims, in terms of their Kashmiriyat, is that of the Rishi order of Sufis. While the Sufi orders like the Suharwardi, Kubravi, Naqshbandi and Quadri, arrived in Kashmir from Persia, Central Asia, and Central and North India, the Rishi order evolved in the valley itself indigenously in the beginning of the fifteenth century. The Kashmir valley was already permeated with the traditions of Hindu ascetism and Buddhist renunciation.

The term >„RISHI“< itself is clearly a derivation from Sanskrit and Indian traditions, though some Medieval Muslim scholars have tried to show that it is derived from the Persian word raish or rish meaning the feathers or wings of a bird. Baba Dawood Mishkati, for instance, gives a rather tortuous explanation. A bird whose feathers have been removed has no control over its own movements and depends entirely on the wind. And this is also the case with a Rishi; he is alienated from the world and lives alone, buffeted by fate. This and similar explanations, have, however, failed to impress the average Kashmiri Muslim and he, by and large, accepts its Sanskrit derivation and uses it loosely like his Hindus brethren as synonymous for a sage. In fact many Kashmiris do not even associate the word with any particular order of sufis, but use the word to denote any and every sufi saint.

The indigenous Rishi order of Sufis, however, does differ not only from the establishmentarian and fundamentalist Muslims but also from other Sufi orders in its philosophy and way of life. Many writers who have chronicled the life and times of Kashmiris of this period have been attracted to the unique way of life and philosophy of the Rishi order of Sufis. An important chronicler of this period, Abul Fazl, for instance, is all praise for them. He writes: „The most respected class of people in this country (Kashmir) are the Rishis. Although they have not abandoned the traditional and customary forms of worship (taqlid), but they are true in their worship. They do not denounce men belonging to different faiths. They do not have the tongue of desire, and do not seek to obtain worldly objects. They plant fruit-bearing trees in order that people may obtain benefit from these. They abstain from meat and do not marry.“

This account is corroborated by Emperor Jahangir. He writes: „Although they have not acquired learning and marifa, they live a frank and unostentatious life. They criticise nobody and ask for nothing from anyone. They neither eat meat nor marry. They always plant fruit-bearing trees in uninhabited parts, so that people may be benefited by them. But they themselves do not hope to reap any advantages from these trees.“

The Kashmiri Muslim Rishi’s ascetic and unworldly life thus bears a close resemblance to the lifestyle of the Hindu Rishis and Munis as well as Buddhist and Jain monks.

Baba Dawood Khaki describes a Rishi as one who is an ascetic and leads a disciplined life different from those of other saints. He is free from all worldly pleasures. Baba Nasib calls them gracious to the pious and describes them as men of pure heart. Their presence has turned Kashmir into heaven, he says. Cutting themselves away from all worldly relationships, they neither marry nor bother themselves with a family life. Piety is their apparel(khirqa); their nights are devoted to worship and during the day they worship incessantly. Having abandoned all worldly desires, they have succeeded in controlling their carnal lusts. Read Full Article: > HERE <

Lal Ded The Great Kashmiri Saint-Poetess

> Kashmir News Network <

Lal Ded: The Great Kashmiri Saint-Poetess

Edited by: Dr. S. S. Toshkhani

> PROYOGA.DE <

Streifzug durch die Welt der indischen Mystiker und Dichterheiligen

– ihre Gedichte u. Gesänge –

This book represents the proceedings of a National Seminar on „Remembering Lal Ded in Modern Times“ conducted by Kashmir Education, Culture and Science Society in New Delhi on 12 November, 2000. Lalleshwari or Lal Ded, according to late Prof. Jayalal Kaul, has been the greatest genius of Kashmir of all times. This book has many eminent writers of modern period who have recollected the genius of Lal Ded for the modern world. Lal Ded was living in the 14th century in Kashmir. In spite of long interval of history, Lal Ded is remembered in every home even in modern period. Her Vaaks, or sayings, represent the best teachings for human kind today to seek unity and harmony between people of all religion and races. Her poetry is all inspiring. Her philosophy of life represents the high­est science of life. She can be the leader to combine science and humanism world over, and once again establish a peaceful and melodious world of joy and happiness. Kashmiris in general and Indians and the people of the world are inspired by Lalleshwari’s teachings. This book and the seminar by KECSS cannot possibly touch all aspects of life and times of Lal Ded. However, a laudable attempt is made to recall Lal Ded for creating a joyful and harmonious world in Kashmir and the rest of India and the world. Hindus, Muslims and people of all faith remember Lal Ded with great reverence. This book should be of world-wide interest.

About Kashmir Sufism Society: Khwaja Farooq Renzu Shah believes in “Love as Revolution” which can engulf our power on all forms of terror, hate, communalism and regionalism. He is making efforts to restore the highest position of Sufism in Kashmir and make the world aware of its importance. He has practiced so far one lakh times Darood Khawani and attended Sufism Mehfils throughout the state. Read More: > Here <