The Flag Bearer of Kashmir
Sheikh Nuruddin-Wali,(RA), Alamdar-e-Kashmir (The Flag Bearer of Kashmir), popularly known as Nund Rishi, is considered to have exercised utmost influence on the society and culture of Kashmir.
He is considered to be the torch bearer for the people of the valley when it was really in darkness in terms of education and literature. His messages and thoughts have made the people, to experience a world of light and the foundation of a new solid culture in Kashmir valley.
He influenced and impressed people as a Saint, Rishi, Sufi, Religious Scholar, Spiritual head, Poet, Hero and a Patriot. He appealed the people spiritually as well as morally and helped them to come out of the darkness, in which they had been living for centuries .He preached the people to follow the path our beloved, Prophet (SAW), and Holy Quran. We are indebted to him for his contribution to our mother tongue Kashmiri.
The inhabitants or natives of our land feel and have felt inclined towards Kashmiri language mainly due to the universal and eternal verses and shruks of the saint.. He acted as the saviour of our culture who put our society on a spiritual and moral plane and it is due to his influence that we have a rich culture and harmonious social atmosphere and impact.
Sir Walter Lawrence in his book, “The Valley of Kashmir”, says that Sheikh Nuru-ud-Din Wali (RA) is the “national saint”, of Kashmir. He further says that “Musalmans from all parts of the valley flock to Charar-i-Sharief and whenever there is some imminent calamity to occur such as earthquake, cholera and drought; thousands gather there and sit silent on the hills around confessing their sins and begging for pardon. This impressive ceremony is known as Nafl”.The saint is the most extolling personality of Kashmir who enjoys deep love and respect in the minds of the people irrespective of caste, colour, community, creed and religion. The people believe that he in his verses has taught them the real meaning of the Quran and Hadith of Prophet Mohammad (S.A.W). It is a great thing that not only the Muslims but also the members of other communities pay homage at the Shrine of Sheikh (RA) and find solace and peace of mind for the time they stay there. It has been seen that the number of devotees and pilgrims is increasing day by day at the Shrine of SheikhRA and there has been an unending process of this kind of venture since ages. The Shrine is a place of attraction because it has been very instrumental in forging unity among the Kashmiri masses. All the people belonging to different communities visit the Shrine in thousands and offer special prayers to feel spiritually elevate. The week long Urs is celebrated annually at the Shrine of SheikhRA and during this course of time thousands of people visit and feel inspired. On Thursdays, special prayers are held every week which has become commonly known as “Chrar Braswar” (Thursday of Charar-i-Sharief).
Immediately after SheikhRA took his heavenly flight to meet his Allah in 1438 after doing all for his nation to come out from the miseries and darkness which had enveloped them from all corners, the people remembering his contributions took keen interest in the construction and development of his burial place at Chrar-i-Sharief and also established memorials at various other places where he had spend his time. In his name the Shrine and Khankah was established at Charar-i-Sharief by the people under the supervision and management of King Zain-ul-Abideen. Later, Sultan Ali Shah Chak (1570-78) extended the Shrine by constructing a verandah of engraved wooden pillars around the Shrine. In the early 19th century the Pathan ruler Atah Muhammad Khan, reconstructed the Khankah and the Tomb but due to certain reasons could not complete his mission. In 1951, the Prime Minister of Kashmir Bakshi Ghulam Muhammad completed the construction of the Shrine. In 1964, the management of the Shrine was taken over by Sheikh Muhammad Abdullah as President of the Auquaf Trust. In 1995, the Shrine got damaged in a devastating fire which had ablazed almost the whole town of Charar-i-Sharief but after the incident of fire, the Shrine was rebuilt on the old pattern and while on visit one can still see that construction continues.
The artistic talent of Sheikh (RA) can be compared at par with the universal poets and great literary figures like Homer, Dante, Shakespeare, Wordsworth, Yeats, Eliot, Goethe, Tolstoy, Rumi, Sadi, Hafiz, Mir, Ghalib, and Iqbal.The artistic contribution insinuates that Sheikh (RA) in the style of these historical personages comprehends the whole gamut of life and like a true creative artist keeps his art within the limits of art but at the same time conveys his message very artistically. Moreover, it explores the linguistic possibilities to comprehend the real message and meaning of the eternal verses he has written and at the same time the Kashmiri language is represented with its phonological, morphological and syntactic character. The Shruks demonstrate the saint like a psychologist who unfolds before the readers to understand the real meaning of life.
Sheikh Nuruddin (RA) is undoubtedly, the greatest saint and Rishi of the valley. His poetry is considered as the Quran in Kashmiri just as Moulana Room’s Mathnavi is considered the Quran in Persian. The poetry and sermons of the saint are full of messages of truth, morality, spirituality and submission to Allah. The language used by Sheikh (RA) in his verses is simple and rich in meaning and the theme of his verses is to abandon hatred, malice, evil doing and embrace goodness, purity of soul, love for Allah and Prophet Mohammad (SAW). The verses ask people to spend their lives according to the doctrines and inspirations of the Holy Quran and to care for the life hereafter and not keep too much attachment with the worldly affairs. The spectrum of life of the Sheikh (RA) and his creative art is so vast and great that there can be no end of research in it and any venture in this regard can prove a landmark in this kind of pursuit which is sure to be reckoned as the greatest service to the society of Kashmir.
Sheikh Nuruddin-Wali,(RA), Alamdar-e-Kashmir (The Flag Bearer of Kashmir), popularly known as Nund Rishi, is considered to have exercised utmost influence on the society and culture of Kashmir.
He is considered to be the torch bearer for the people of the valley when it was really in darkness in terms of education and literature. His messages and thoughts have made the people, to experience a world of light and the foundation of a new solid culture in Kashmir valley.
He influenced and impressed people as a Saint, Rishi, Sufi, Religious Scholar, Spiritual head, Poet, Hero and a Patriot. He appealed the people spiritually as well as morally and helped them to come out of the darkness, in which they had been living for centuries .He preached the people to follow the path our beloved, Prophet (SAW), and Holy Quran.
We are indebted to him for his contribution to our mother tongue Kashmiri. The inhabitants or natives of our land feel and have felt inclined towards Kashmiri language mainly due to the universal and eternal verses and shruks of the saint.. He acted as the saviour of our culture who put our society on a spiritual and moral plane and it is due to his influence that we have a rich culture and harmonious social atmosphere and impact.
Sir Walter Lawrence in his book, “The Valley of Kashmir”, says that Sheikh Nuru-ud-Din Wali (RA) is the “national saint”, of Kashmir. He further says that “Musalmans from all parts of the valley flock to Charar-i-Sharief and whenever there is some imminent calamity to occur such as earthquake, cholera and drought; thousands gather there and sit silent on the hills around confessing their sins and begging for pardon.
This impressive ceremony is known as Nafl”.The saint is the most extolling personality of Kashmir who enjoys deep love and respect in the minds of the people irrespective of caste, colour, community, creed and religion. The people believe that he in his verses has taught them the real meaning of the Quran and Hadith of Prophet Mohammad (S.A.W).
It is a great thing that not only the Muslims but also the members of other communities pay homage at the Shrine of Sheikh (RA) and find solace and peace of mind for the time they stay there.
It has been seen that the number of devotees and pilgrims is increasing day by day at the Shrine of SheikhRA and there has been an unending process of this kind of venture since ages. The Shrine is a place of attraction because it has been very instrumental in forging unity among the Kashmiri masses.
All the people belonging to different communities visit the Shrine in thousands and offer special prayers to feel spiritually elevate. The week long Urs is celebrated annually at the Shrine of SheikhRA and during this course of time thousands of people visit and feel inspired. On Thursdays, special prayers are held every week which has become commonly known as “Chrar Braswar” (Thursday of Charar-i-Sharief).
Immediately after SheikhRA took his heavenly flight to meet his Allah in 1438 after doing all for his nation to come out from the miseries and darkness which had enveloped them from all corners, the people remembering his contributions took keen interest in the construction and development of his burial place at Chrar-i-Sharief and also established memorials at various other places where he had spend his time. In his name the Shrine and Khankah was established at Charar-i-Sharief by the people under the supervision and management of King Zain-ul-Abideen.
Later, Sultan Ali Shah Chak (1570-78) extended the Shrine by constructing a verandah of engraved wooden pillars around the Shrine. In the early 19th century the Pathan ruler Atah Muhammad Khan, reconstructed the Khankah and the Tomb but due to certain reasons could not complete his mission. In 1951, the Prime Minister of Kashmir Bakshi Ghulam Muhammad completed the construction of the Shrine.
In 1964, the management of the Shrine was taken over by Sheikh Muhammad Abdullah as President of the Auquaf Trust. In 1995, the Shrine got damaged in a devastating fire which had ablazed almost the whole town of Charar-i-Sharief but after the incident of fire, the Shrine was rebuilt on the old pattern and while on visit one can still see that construction continues.
The artistic talent of Sheikh (RA) can be compared at par with the universal poets and great literary figures like Homer, Dante, Shakespeare, Wordsworth, Yeats, Eliot, Goethe, Tolstoy, Rumi, Sadi, Hafiz, Mir, Ghalib, and Iqbal.
The artistic contribution insinuates that Sheikh (RA) in the style of these historical personages comprehends the whole gamut of life and like a true creative artist keeps his art within the limits of art but at the same time conveys his message very artistically.
Moreover, it explores the linguistic possibilities to comprehend the real message and meaning of the eternal verses he has written and at the same time the Kashmiri language is represented with its phonological, morphological and syntactic character. The Shruks demonstrate the saint like a psychologist who unfolds before the readers to understand the real meaning of life.
Sheikh Nuruddin (RA) is undoubtedly, the greatest saint and Rishi of the valley. His poetry is considered as the Quran in Kashmiri just as Moulana Room’s Mathnavi is considered the Quran in Persian.
The poetry and sermons of the saint are full of messages of truth, morality, spirituality and submission to Allah. The language used by Sheikh (RA) in his verses is simple and rich in meaning and the theme of his verses is to abandon hatred, malice, evil doing and embrace goodness, purity of soul, love for Allah and Prophet Mohammad (SAW).
The verses ask people to spend their lives according to the doctrines and inspirations of the Holy Quran and to care for the life hereafter and not keep too much attachment with the worldly affairs.
The spectrum of life of the Sheikh (RA) and his creative art is so vast and great that there can be no end of research in it and any venture in this regard can prove a landmark in this kind of pursuit which is sure to be reckoned as the greatest service to the society of Kashmir.
