short biography of sheikh ul alam

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Sheikh Ul Alam Biography

Sheikh-ul-Alam (1372–1450 CE) was an important religious and political leader in Kashmir during the 15th century. He was a poet, philosopher, and spiritual leader who was also an ardent supporter of Kashmiri independence from the rule of the Mughal Empire. Sheikh-ul-Alam was a staunch advocate of Kashmiri culture, language, and identity, and he was a major force in the development of the Kashmiri language. He wrote numerous works, including poetry, religious texts, and philosophical treatises. He was known for his strong belief in non-violence and his commitment to the principle of ahimsa (non-injury). His life and works have had a lasting impact on Kashmiri culture and identity.

Early Life and Education

Sheikh Ul Alam, also known as Nund Reshi, was born in 1377 CE in the village of Chrar-e-Sharief in the Kashmir Valley. He was an eminent mystic who was an integral part of the Rishi order. He was a highly respected spiritual leader and poet who had a profound influence on the region. His teachings have been a source of inspiration for many, including the Dalai Lama.

Sheikh Ul Alam was a highly educated man, having studied Islamic philosophy, literature, music, and Sufi poetry. He was also a proficient craftsman, making intricate carpets and furniture. He was highly respected for his immense knowledge of Islamic theology, and was known as “Qutub-e-Rishi” (the chief of the Rishis).

Sheikh Ul Alam was a great advocate for peace, and his teachings focused on how to foster love and harmony among all people. He was an ambassador of tolerance and unity, and his message of peace spread far and wide. He was also an ardent supporter of education, and established several schools in the region.

Sheikh Ul Alam was a great spiritual leader and poet, and his legacy still lives on today. His teachings have been a source of inspiration for many, and his message of peace and tolerance is still as relevant today as it was in his lifetime.

Career and Achievements

Sheikh-ul-Alam, also known as Nund Reshi, was one of the great Islamic Sufi saints of Kashmir. He was a great scholar, poet, and thinker whose teachings spread far and wide. Sheikh-ul-Alam was born in 1377 CE and spent most of his life in Kashmir, India. He was very influential in the development of the Sufi tradition in Kashmir and was responsible for many of its spiritual and philosophical works.

Sheikh-ul-Alam had a successful career as a scholar and teacher. He wrote many works on Sufism, Islamic philosophy, and poetry. He was a great leader in the community and was respected by many in the region. He was also the founder of the famous Sufi order of the Naqshbandi in Kashmir.

Sheikh-ul-Alam made immense contributions to Kashmiri literature and culture. He is credited for introducing many new and innovative ideas to the Sufism of the time. He was also an avid poet and wrote many works of poetry, which are still appreciated by the people of Kashmir.

Sheikh-ul-Alam is a revered figure in Kashmiri culture and history. His works continue to be read and studied by scholars and students alike. He remains an important figure in the region and his teachings are still relevant today. He is an inspiration to many and his legacy lives on in the hearts and minds of many Kashmiris.

Contribution to Kashmiri Literature

Sheikh-ul-Alam is a legendary figure in the world of Kashmiri literature, renowned for his immense contributions to the Kashmiri language, culture, and literature. He is revered as the first poet in the Kashmiri language and is credited for introducing the modern Kashmiri literary style. His works of literature have been cherished for centuries and continue to remain influential and relevant to this day. His poetry and writings are a testament to the beautiful and unique culture of Kashmiri literature.

Sheikh-ul-Alam is widely recognized for his impressive literary achievements, particularly for introducing the modern Kashmiri poetic style. His works are highly revered for their use of vivid imagery, and their ability to capture the beauty and diversity of Kashmiri culture. In addition, Sheikh-ul-Alam is also renowned for his insightful observations about the socio-political landscape of the region. He used his writings as a means of expressing his thoughts and opinions on various issues, and his works have served to inspire and educate countless generations of Kashmiris.

The legacy of Sheikh-ul-Alam’s contributions to Kashmiri literature is immeasurable. His works have helped to shape the literary landscape of the region, and his influence can still be felt today. His writings have been instrumental in preserving the unique culture and heritage of Kashmir, and his works continue to inspire and motivate people from all walks of life. Sheikh-ul-Alam is undoubtedly one of the most important figures in Kashmiri literature, and his legacy lives on in the form of his works.

Literary Works

of Sheikh Ul Alam

Sheikh Ul Alam was a prominent Kashmiri poet, philosopher and Sufi saint. He is renowned for his poetic works which are admired for their lyricism and depth of thought. His works mainly focus on mysticism, love, and spiritualism. Sheikh Ul Alam’s poetry is considered to be among the best in South Asia and is often cited by scholars and critics.

Sheikh Ul Alam’s most famous works include “Makhzanul Asrar” (The Treasury of Secrets), “Lamayat-ul-Qulub” (The Elixir of Hearts) and “Nur-ul-Huda” (The Light of Guidance). His poetry is renowned for its use of imagery and metaphors, as well as its spiritual depth. Sheikh Ul Alam’s poetry has been translated into many languages, including English, Urdu and Persian.

The works of Sheikh Ul Alam have had a significant impact on the literary and religious culture of Kashmir. His poetry has been used in devotional songs, religious discourses and even in sermons. His works have also been used to promote peace and understanding among different religions and ethnicities. Sheikh Ul Alam’s writings have been a source of inspiration for many generations of Kashmiri poets.

of a Sufi Saint

The life and legacy of Sheikh Noor-ud-Din Noorani, famously known as Sheikh ul Alam, is an inspiration to many. Not only did he become the first Kashmiri Muslim to learn Persian literature, but he was also a great Sufi saint with immense spiritual and religious influence. His teachings and writings have been studied and followed by millions of people, mostly from the Muslim community, across the world.

Sheikh ul Alam was born in a small village in Kashmir in 1377 CE. His parents were members of the Naqshbandi Sufi order, and he was named Noor-ud-Din Noorani. He was highly intelligent and was known to have mastered Persian literature at a very young age. Sheikh ul Alam spent the majority of his life traveling and teaching people about the power of love and the importance of living a pious and spiritual life. He is credited for introducing the practice of Chilla-e-Kalan (forty days of seclusion) in Kashmir.

Sheikh ul Alam was highly respected by people from all walks of life. He was a leading figure in the spiritual and literary circles of the time and his teachings and writings still influence millions of people, even today. He passed away in 1421 CE, and his tomb is located in the famous shrine of Sheikh Noor-ud-Din Noorani in Charar-e-Sharief, Kashmir. His legacy of love, compassion, and devotion to Allah lives on in the hearts of many.

Later Life and Death

Sheikh-ul-Alam, also known as Nund Reshi, was a great Sufi saint and poet of Kashmir. He was born in 1377 and died in 1450. He is considered to be one of the most influential and respected Sufi saints of Kashmir. His poetry is revered by people of all religions and his works are enjoyed by people of all ages.

As Sheikh-ul-Alam grew older, he became increasingly well-known and respected in Kashmir. He was known for his oratory and poetic prowess, and he was often invited to give lectures and discourses on Sufism. During his later years, Sheikh-ul-Alam was seen as a spiritual leader who could bring together people of different faiths and ideologies. He was also known for his compassion and generosity, and was known to help those in need.

In 1450, at the age of 73, Sheikh-ul-Alam passed away. His death was widely mourned, and his tomb is still visited by pilgrims from all over the world. His contributions to Sufism and Kashmiri literature continue to be remembered and celebrated. Sheikh-ul-Alam’s legacy lives on in the form of his poetry, which is still studied and recited in Kashmir.

FAQs About the Sheikh Ul Alam Biography

Q1. Who was Sheikh Ul Alam?

A1. Sheikh Ul Alam was a great Kashmiri mystic, teacher, and poet who lived in the 15th century. He was known for his spiritual writings and gained fame in the region for his wisdom.

Q2. What were some of Sheikh Ul Alam’s teachings?

A2. Sheikh Ul Alam was a great Sufi teacher who believed in the fundamental unity of all things. He taught that all people were connected to each other and should practice love and compassion towards their fellow human beings. He also advocated for peaceful coexistence and understanding between different religious faiths.

Q3. What are some of Sheikh Ul Alam’s famous works?

A3. Sheikh Ul Alam is best known for his famous work, the Nund Rishi, which is a collection of poems and spiritual teachings. Other notable works of his include the Divan-i-Hafiz, a collection of mystical poetry, and the Risala-i-Gulshan-i-Raz, a treatise on Sufi mysticism.

Sheikh Ul Alam was a great poet, scholar, and spiritual leader who left an indelible mark on the culture and history of Kashmir. He was a symbol of Kashmiri pride and dignity, and his poetry inspired generations of Kashmiri people. He was also a great advocate for human rights and education in his native Kashmir. His works continue to be studied and enjoyed by people around the world, and his legacy will live on for generations to come.

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Kashmir reader, hazrat sheikhul aalam (ra), the most revered saint of kashmir.

By Guest on 2:20 am December 30, 2020 No Comment

Hazrat Sheikul Aalam Sheikh Nooruddin Noorani (RA), popularly known as Nund Reshi, is the most revered saint of Kashmir. He is known as Alamdar-e-Kashmir also. He travelled across the length and breadth of Kashmir. His Kalam-e-Mutabarka (sacred poetry) is unique in style, thought and narrative. It is mainly based on the Quran and Hadith and talks of universal brotherhood, love and compassion. His shrine in Chrar-i-Sharief is perched on a dry bare hill on which has grown a well-developed town. People flock to his shrine irrespective of religion, sect or creed. In Kashmir, the first crop of hair of a child is generally cut off here. Nund Reshi’s verses are recited in mosques, at religious congregations, and many other occasions. His poetic collections, generally known as Noornamas, are to be found in almost every house in Kashmir. The cultural, social, economic and moral life of Kashmir is well depicted in his Kalam. Dawat-u-Tabligh and Quran-u-Hadith are at the core of it. We are indebted to him for creating awareness through his poetry about forests, flora and fauna, ecological balance, and environment protection. His poetry is extensively discussed in literary and scholarly circles in Kashmir and much research has been done on it. The Cultural Academy here has also a yeoman’s job in this direction. There is a Sheikhul Alam chair in Kashmir University also. His poetry (kalam) has greatly enriched the Kashmiri language. Nund Reshi is the pride of Kashmir. His Kalam has made us aware of our language, purpose of life, our heritage and cultural and moral values. The verses contain such phraseology that the meaning is clear to us. Sheikhul Aalam was a great Mufassir-ul-Quran (interpreter of Quran), Muhaddis (Hadith knowing), a great biologist and environmentalist in an era when the world did not know much about ecology, environment and global warming. Some terms and phrases often used in his poetry are reproduced here. Since many of the things, birds and animals flora and fauna mentioned in his poetry are not around us, the verses seem difficult to understand. Let us have some botanical garden or zoological park named after Sheikhul Aalam. These terms are not exhaustive but only a few of them: 1. Tamin baan: When food was cooked (and is still cooked at some places) by placing earthen pots on burning firewood, the pots would get blackened. 2. Daan: A specially designed oven for cooking. 3. Gongul: It was a kind of inaugural function of the sowing season when on the first day of sowing, dry fruits and tehri was distributed. 4. Haar and Puh: Kashmiris had their own calender and these were two of the months. 5. Poonam Chandre: Full moon. 6. Yender: Spinning wheel which was very common in Kashmiri households. 7. Grek viz noon: A common Kashmiri phrase meaning ‘not doing work in its proper time’. 8. Putran sag te moolan droot: A common Kashmiri phrase relating to gardening or tree plantation. 9. Daff ta Rabab: These were musical instruments. 10. Wand fall: Specially prepared fodder for animal for winter. 11. Lasha: A special wood used for making torches. 12. Palna: A kind of saddle for the purpose of load only. 13. Pull Haru: A shoe made from straw. 14. Dabb: A mini balcony. 15. Toh: Husk 16. Gratta: A flour mill that was worked with water. 17. Haakh te Hand: A common Kashmiri vegetable. We must be proud that such a great person lived in Kashmir and we must take inspiration from his Kalam and teachings.

—The writer is a retired telecom engineer. [email protected]

Hazrat Sheikhul Aalam (RA), the most revered saint of Kashmir added by Guest on 2:20 am December 30, 2020 View all posts by Guest →

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Sheikh-Ul-Alam (RA): The Glorious Icon of Peace and Love

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“It is the versatility and beautyof his verses (Kalam) that it is being chanted or sung by the Muslims as well as the Kashmiri Pundits on special occasions” Rishi is a person who immerses himself in the Divine self. The spiritual thoughts nurtured by Rishis are not abstract. It is reflecting both the philosophical and pragmatic aspects of faith in its truest form. Let us take a glance at the biography of our beloved Sufi saint Sheikh-Ul- Alam RA who came forth with an indigenous face of Islam which was subsequently known as the Rishi Order of Sufism. He not only propagate Islamic philosophy and ideals in a very lucid way but strictly adhered to its guiding principles. His expressions in the form of verses popularly known as “Sheikh Shruk” have a universal message for all. He used similes, metaphors, hyperbolas, and other forms of expression. His poetic compositions are a treasure of unique culture, reflecting the spiritual bond between the Creator and His creature.

Aashiq Suey Yuess Ashiqey Seetey Dazey SunnZan Pazles Punuy Paan Asheqey Dooud Yess Wanijey Sazey Suey Adey Watey La Makan.

The Sheikh stressed the need for creating a congenial and friendly environment, devoid of any division, bias, or distrust. His verses are emblematic of his belief in universal brotherhood and religious unity. He did not address a particular class or group of people, but his aim was mankind at large.It is the versatility and beautyof his verses (Kalam) that it is being chanted or sung by the Muslims as well as the Kashmiri Pundits on special occasions. He advocated total surrender before God and compassion for all. His tour across the valley has a socio-ethical connotation. During his tour, he witnessed heights of social injustice, feudal oppression, and general discontent among the masses and through his poetic compositions, the Sheikh gave expression to people’s sentiments. The Sheikh voiced against such injustices and represented the collective sentiment and genuine aspirations of the people making them believe that they were not all alone in their struggle against injustice and oppression. Sheikh-ul-Alam accepted everyone irrespective of color, caste, creed, or gender. What he was against was the hypocrisy of the people claiming to be custodians of religion. So, throughout his life, he made it a priority to make people understand the real religion and for this purpose, he used the common poetic language. It is the ever-relevant ethos contained in his poems that grants him a significant place in the consciousness of the masses. His poetry expresses the cultural style of a great civilization in a local setting and also portrays the quality of the human spirit that flourishes within it. One of the renowned Kashmiri historians Ishaq Khan a former professor of history at Kashmir University illustriously says, “I must confess that no translator can reproduce the sublimity and comprehensiveness of the words used by the Sheikh ulAlam, which means so much in a single symbol. The beauty of his verses is that they havea social, moral, cultural message. He was determined to mend society from being the worst to best. He toured too many places of Kashmir, even he prescribed the names to some unknown villages, and he became successful in his mission of spreading the teachings of Islam to common people through their mother tongue so that they could understand the religion of Islam properly”. No doubt, Personalities like Asadullah Afaqi, Gh. NabiGohar, G. N. Adfar, Aziz Hajini, etc contributed a lot as per their capacity and knowledge to explore his dynamic personality, translating his verses into English and Urdu but there are many more facets of his life thatare yet to be touched and need more focus. Another scholar, Muhammad AsadUllahWani went one step further and said, “It the holy Quran in the Kashmiri language similar to Maulana Jalal Uddin’s Roomi’sMasnavi, the Quran in Persian”. Today when the entire world community is confronting with numerous problems and challenges like socioeconomic inequality, political instability, religious intolerance, racism, sexual assaults, killings, ferocity, global environmental issues, etc. his philosophy of lifeis endowed with love, respect, kindness, foresightedness can prove the guiding principles for all of us to solve aforementioned issues. Organizing annual day events, or poetic Symposium (Mushaira) is not enough. There is a need to organize national and international seminars so that the global community knows such personalities and their grand works. For that matter, our educational institutions like AIR Srinagar, DDK Srinagar, and Academy of Art, Culture JK, and language can play a significant. History is filled with numerous examples where a nation promoted it’s indigenous heroes and their contributions to the global community. No doubt, Personalities like Asadullah Afaqi, Gh. NabiGohar, G. N. Adfar, Aziz Hajini, etc contributed a lot as per their capacity and knowledge to explore his dynamic personality, translating his verses into English and Urdu but there are many more facets of his life thatare yet to be touched and need more focus. (The author is a teacher by profession. Views are his own) [email protected]

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Haroon Rashid Bhat

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Nund Rishi – The Kashmiri Sufi Saint, Mystic, Poet and Islamic Preacher

Sheikh Noor-ud-Din (1377-1438 AD) popularly known as Nund Rishi and Alamdar-e-Kashmir was a Kashmiri Sufi saint, mystic, poet and Islamic preacher. He was among the founders of the Rishi order, a Sufi tradition of the region. He was influenced by spiritual teachers and saints, including Hamza Makhdoom, Resh Mir Sàeb and Shamas Faqir.

Noor-ud-Din was born in modern-day village Qaimoh in Kulgam district in 1377 AD to Salar Sanz and Sadra, also called Sadra Moji or Sadra Deddi. His grandfather Sheikh Sala-Ud-Din hailed from Kishtwar. The legend has it that he refused to be breast-fed by his mother after birth and it was Lalleshwari (Lalla Ded) who breastfed him.  In teenage years Noor-ud-Din was apprenticed to a couple of traders. He was probably married to Zai Ded who hailed from the village of Dadasara, Tral and had two sons and a daughter with her. She renounced the world after the death of her children and became a hermit.

Noor-ud-Din renounced the worldly life at the age of 30 and retired to live a life of meditation in a cave which is still shown in Qaimoh and is about 10 feet deep. During his last days, he survived by drinking a cup of milk every day, and later, he used to survive by drinking water.

“He strived for Hindu-Muslim unity

Noor-ud-Din spread his teachings or message through poems, commonly known as shruks. His poems have four to six lines each and evolve around religious themes, highlight moral principles and often call for peace. He strived for Hindu-Muslim unity. One of his prominent poem is  Ann poshi teli yeli wan poshi , which translates as ‘Food will thrive only till the woods survive’.

Lalla Ded  was his contemporary and had a great impact on his spiritual growth. Some mosty Indian scholars argue that he was her disciple, and associate his poetry with the Bhakti movement, although others disagree.

Noor-ud-Din witnessed several transmissions of Hinduism and Islam in the valley throughout his life, although he was actively involved in philosophical work and in writing Kashmiri poems. In his verses, he recalled some events, including arrival of Mir Sayyid Ali Hamadani to Kashmir.

Noor-ud-Din is also credited with translating the Quran into Kashmiri language.

In 2015, the university of Kashmir published an Urdu book titled ‘Kalam-i-Sheikh-ul-Alam’, comprising about 300 Shruks of Nund Rishi translated into Urdu by Ghulam Muhammad Shad.

Noor-ud-Din died in 1438 at the approximate age of 63. Sultan Zain-ul-Abidin commissioned a tomb for his body at Charari Sharief. The Charar-e-Sharief shrine is visited by pilgrims to this day, especially on the eve of Noor-ud-Din’s urs. The Afghan governor Atta Muhammad Khan minted coins with Noor-ud-Din’s name.

Noor-ud-Din’s father Akber-Ud-Din and two brothers Kamal-Ud-Din and Jamal-Ud-Din are buried near Dadasara while his wife is buried in Qaimoh.

Noor-ud-Din’s sayings and verses are preserved in Kashmir region, including in a museum built at Kashmir university. The shruks also describe the life of the saint. They were translated into the Persian language by Baba Nasib-ud-din Ghazi two centuries after his death. In 1998, University of Kashmir established an institute called Markaz-e-Noor Centre for Sheikh-ul-Alam Studies to conduct scientific research on Noor-ud-Din’s life. In 2015, the university established a research center called Sheikh-ul-Alam Chair in order to honor his reachings. The centre is aimed at exploring the social and cultural background of the Kashmiri Rishis. In 2017, the Jammu and Kashmir Academy of Art, Culture and Languages covered his life in a book titled “Hayat-e-Sheikh-ul-Alam” (life of Nund Rishi). In 2005, the Government of India renamed the Srinagar airport to Sheikh ul-Alam International Airport and granted it international status. [Wikipedia]

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Sheikh-ul-Aalam’s Poetry in The Light of the Quran and the Hadees (Ahadith): A Short Analysis

Article sidebar, main article content.

Sheikh Noor-ud-din (c.1377-c.1440) is one of the most revered and beloved of the Sufi-saints that have ever lived in Kashmir. He was the founder and most popular Sufi saint of the Reshi cult of Kashmir. Amongst the people of the region, he is also known as Alamdar-e-Kashmir (the standard bearer of Kashmir) and Nund Rishi. His message of simplicity, universal love and an egalitarian philosophy has inspired countless Kashmiris over the ages. Sheikh-ul-Alam was a great religious poet of Kashmiri language. Since the poet was a man of religious temperament, the theme of major portion of his oeuvre was the frailty, transitoriness and unsatisfactoriness of all earthly enjoyments, and complete surrender of one’s soul to God. To be didactic was the first intention of Sheikh’s poems. He was a poet of commitment. He used his poetry as a vehicle to spread the word of Allah to common masses in their own language and tone. The present paper is an attempt to present a brief analysis of Sheikh’s poetry in the light of the Quran and Ahadiths.

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This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License .

Malik, G.R. Kashmiri Culture and Literature: Some Glimpses. Srinagar, Jay Kay Books,2013

Aslam, Muhammad. “Decolonising Sheikh-ul-Alam” Greater Kashmir, March 13.2015

https://en.m.wikipedia.org/wiki/Nund_Rishi accessed Sep.07,2017

www.myasa.net/sufindia/sheikh-ul-alam%20hazrat%20noor-uddin%20wali.html accessed Sep.07,2017

Saqi, MotiLal. Poetry of Sheikh -ul -Alam from http://www.koausa.org/Vitasta/7a.html accessed Sep.07,2017

Jan, Masooda. “Literary treasure of Nooruddin Noorani (RA) on anvil. ” Rev.of AlchemyofLightbyG.N.Adfarfrom https://kashmirsufis.wordpress.com/category/sayings/kalam-e-sheikhulalam/ accessed Sep.08,2017

" Sheikh Noor-ud - din Wali "Poetry .net . STANDS 4 LLC , 2017 . Web . 6 Sep . 2017 . < http : / / www . poetry.net / poet/Sheikh Noor -ud -din Wali>

Adfar, G.N.(Trans) Alchemy of Light-I.Srinagar,2011, Print

Adfar, G.N.(Trans) Alchemy of Light-II.Srinagar,2013, Print

Shah ,Mohammad Maroof.“Bi Kus Rishi ti Me Kya Naw”ALAMDA`R. . A Journal of Kashmiri Society & Culture Vol.IV,Issue.52011-12.pp 87-116

Mudasir,Mufti.“Poetry as Ethical Discourse: Shaikh-ul Aalam’s Poetry of Commitment” ALAMDA`R. A Journal of Kashmiri Society & Culture Vol.IV,Issue.5 2011-12.pp 117-126

War, Tasleem. “Shaikh-ul Aalam(RA) and the Apocalyptic Tradition” ALAMDA`R. A Journal of Kashmiri Society & Culture. Vol. IV, Issue.5. 2011-12.pp 131-138

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Greater Kashmir

Revisiting the Sheikh

Rishi is a person who immerses himself in the divine self. the spiritual thoughts nurtured by rishis are not abstract. it reflects both the philosophical….

Haroon Rashid Bhat

Rishi is a person who immerses himself in the Divine self. The spiritual thoughts nurtured by Rishis are not abstract. It reflects both the philosophical and pragmatic aspects of faith in its truest form.

Let us take a glance at the biography of our beloved Sufi saint Sheikh-Ul-Alam who came forth with an indigenous face of Islam which was subsequently known as the Rishi Order of Sufism.

He not only propagated Islamic philosophy and ideals in a very lucid way but strictly adhered to its guiding principles. His expressions in the form of verses popularly known as “Sheikh Shruk” have a universal message for all.

He used similes, metaphors, and other forms of expression. His poetic compositions are a treasure of unique culture, reflecting the spiritual bond between the Creator and His creature. 

The Sheikh stressed the need for creating a congenial and friendly environment, devoid of any division, bias, or distrust. His verses are emblematic of his belief in universal brotherhood and religious unity.

He did not address a particular class or group of people, but his aim was mankind at large. It is the versatility and beauty of his verses (Kalam) that it is being chanted by the Muslims as well as Kashmiri Pundits on special occasions.  

He advocated total surrender before God and compassion for all.  His tour across the valley has a socio-ethical connotation. 

During his tours, he witnessed heights of social injustice, feudal oppression, and general discontent among the masses, and through his poetic compositions, the Sheikh gave expression to people’s sentiments.

The Sheikh voiced against such injustices and represented the collective sentiment and genuine aspirations of the people making them believe that they were not all alone in their struggle against injustice and oppression.

Sheikh-ul-Alam accepted everyone irrespective of color, caste, creed, or gender. What he was against was the hypocrisy of the people claiming to be custodians of religion.

So, throughout his life, he made it a priority to make people understand the real religion and for this purpose, he used the common poetic language. It is the ever-relevant ethos contained in his poems that grants him a significant place in the consciousness of the masses.

His poetry expresses the cultural style of a great civilization in a local setting and also portrays the quality of the human spirit that flourishes within it. 

One of the renowned Kashmiri historians Prof. Ishaq Khan, former professor of history at Kashmir University, illustriously says, “I must confess that no translator can reproduce the sublimity and comprehensiveness of the words used by the Sheikh ul Alam, which means so much in a single symbol. There is hardly a verse of Sheikh Ul Alam that has not a social, moral, cultural, and more importantly topographical context. He was determined to mend society from being the worst to the best.

He toured too many places in Kashmir, even prescribed the names to some unknown villages, and he became successful in his mission of spreading the teachings of Islam to common people through their mother tongue so that they could understand the religion of Islam properly”.

Another scholar, Muhammad Asad Ullah Wani went one step further and said, “It the holy Quran in the Kashmiri language similar to Maulana Jalal Uddin’s Roomi’s Masnavi, the Quran in Persian”.

Today when the entire world community is confronted with numerous problems and challenges like socioeconomic inequality, political instability, religious intolerance, racism, sexual assaults, killings, ferocity, global environmental issues, etc. his philosophy of life is endowed with love, respect, kindness, foresightedness can prove the guiding principles for all of us to solve aforementioned issues.

Organizing annual day events, or poetry sessions (Mushaira) is not enough. There is a need to organize national and international seminars so that the global community knows such personalities and their grand works. 

For that matter, our institutions like AIR Srinagar, DDK Srinagar, and Academy of Art, Culture  and Languages, can play a significant role. History is filled with numerous examples where a nation promoted its indigenous heroes and their contributions to the global community.  

No doubt, personalities like Asadullah Afaqi, Gh. Nabi Gohar,  G. N. Adfar, Late Aziz Hajini, contributed a lot as per their capacity and knowledge to explore his dynamic personality, translating his verses into English and Urdu. But there are many more facets of his life which are yet to be touched, and need special attention. This iconic figure of Kashmir and Kashmiriyat was born in 1377 CE, corresponding to 779 Hijri and he died at the age of 63 years in the year 1440 CE or 842 Hijri. In various circles, he is also called Alamdar-e-Kashmir, Sheikh-ul-Alam and Nund Resh. He is highly revered by both Muslims and Hindus.

Haroon Rashid Bhat is a teacher by profession.

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Shaikh-Ul Aalam's Contribution to the Mystic Tradition of Kashmir

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JAN MUDASIR GUL

Teosofia: Indonesian Journal of Islamic Mysticism

Altaf Hussain Yatoo

Persian spirituality exerted a profound influence on the religious culture of Kashmir. The local Hindu Shaivite monism that went back to the ninth century was propagated by the Rishi ascetics. This paper aims to examine the influence of Sufism on the popular Islamic culture in Kashmir, in particular the role of the fourteenth-century figure of Nund Rishi or Shaykh Nūruddīn. The findings will be based on the qualitative analysis of the historical sources pertaining to the period concerned, with a focus on the Sanskrit epic of Rajatarangini and the poetry of Nund Rishi which explicitly refers to famous Persian mystics. This study has valid implications for the research on the causes of the socio-cultural transformation of Kashmir that were not only initiated but also taken to its completion and fruition by the local Rishi order.

Saroosh Mir

The Kashmir landscape, globally known for its picturesque beauty, is thus rightly known as the ‘Paradise on Earth’. The physical beauty in Kashmir is consciously maintained and highly amplified by some of their commendable qualities. Many scholars have mentioned that the Sufism in Kashmir called attention to the peaceful co-existence of all faiths apart from its emphasis upon the increasing of virtues, soul purification and divine love. Their philosophy has strengthened the Kashmiri social setup by adding details to their hospitality, warmth, tolerance, equality and generosity. In this regard, the paper is an attempt to understand the role that the philosophy of these Sufi saints has played in the history of Kashmir. Employing secondary sources and the relevant literature, the paper highlights the fact that Sufism has been instrumental in establishing and maintaining the legacy of peaceful co-existence and infusing the qualities the land has been known for like hospitality, equality, brotherhood and more importantly the hospitality. However, assessing the present situation in the valley, it is food for thought for the people and scholars as well to see how far this philosophy needs revival to pull together the scattered threads of the longed-for Kashmir ethos.

International Research Journal Commerce arts science , Shuja Assad

Mysticism in Islam is named " Sufism " or in Arabic it is called " Tasawwaf ". Some trace its etymology to Greeks and others to Turkey but Sufism and Tasawwaf is akin to Islam. The word " initiate " serves to indicate that in order to embark on the spiritual path, a special rite of initiation is an indispensible prerequisite. It is known as " Biat " or surrender to the Peer. Presently, there is a wide agreement that Sufism is the animated spirit of Islamic tradition and its origin is in the Quran and the teachings of the Prophet (SAW). 1 Mysticism is a concept of spirituality that makes its appearance, as an inward dimension and attempts to separate the mystical element from the religion, which is its outward support. It is a spiritual path that stands on two dimensions. The two dimensions are exoterism and esoterism. Both enjoy a relationship that is independent and also dependent. The relationship is described by Nicholson as the outward religion, known in Islam as " Sharia " and inner truth may be likened to " Haqiqa ". Thus the mystical or " initiatic " path (tariqa) may lead from outward observance to inner conviction, from belief to vision, from potency to act 2 .

Maroof Shah

Throughout history it is mysticism that has given identity to Kashmiris. It is not dualistic exoteric religion but esoteric or mystical thought that has been central to the definition of Kashmiri culture in all its different forms – Buddhist, Saivist or Islamic. If history is any guide to the determination of present identity then mysticism emerges as a strong candidate for it. Kashmiri culture has been and is mystically oriented. It has upheld a mystical or philosophical (more precisely metaphysical) outlook and not simply a religious worldview which could easily lend itself to communal or sectarian appropriation. Kashmir, historically speaking, has never been a theologically oriented culture. Its religiosity can’t be measured in terms of more conventional parameters and amazement expressed by many scholars regarding the Kashmiri’s lax religiosity is not difficult to comprehend. In this paper it is argued that the traditional mystical identity of Kashmir needs to be understood from metaphysical rather than religious perspective and that it could be deployed in charting a response to a host of current challenges – social, economical, religious and environmental.

Ahsan Ul Haq

Ecocriticism as a literary criticism emerged recently; the term was coined by William Reckett in 1970 in an essay entitled Literature and Ecology: An Experiment in Ecocriticism. Albeit the theory emerged only a few decades backs, the elements of it are traced in the works of several writers from earlier periods. And Poetry is one of the major genres, in which the perspectives of ecocriticism are found. Sheikh ul-Alam in this regard and his poems popularly known as 'Sheikh Shrukh' written in the Kashmiri language deserves due attention. Sheikh ul-Alam has written a vast body of poetry, disusing multiple issues ranging from socio, religious to nature, and environment. The paper is an attempt to outline the theory of Ecocriticism, followed by the ecological crisis and solutions offered by Sheikh-Ul-Alam in his poetry. Moreover, the paper posits that to understand Sheikh Alam's poetry from ecocriticism perspectives, it will analyze and deconstruct some of the best 'Shrukh' composed by him, providing evidence of his love and concern for nature and environment.

Meem Hai Zaffar

International Research Journal Commerce arts science

At every crucial time many prophetic personalities arise for the upliftment of society, who can relieve the society from all damages and frustrations. Many Movements arise, like as Bhakti Movement of India, which produced devotional luminaries like Guru Nanak, Kabir, Meera Bai, Baba Bulleh Shah, Namdev etc. Similarly in Kashmir the Rishi Movement started for the betterment of society, Sheikh ul Alam laid its foundation, who first practiced himself then he preached. He made poetry as a means of propagation of his thought/preaching. His poetry belongs to classical Indian Literature and penetrated in our collective psyche and his verses have become proverbs of common folk. Rishi Movement in the traditional Kashmiri society that several of its unique social and religious characteristics were not regarded as an alien. The strength of its social authority not only lay in its denunciation of the Brahmanic notions of caste but, also, in the satisfaction that it gave to the spiritual instincts of the people in the Hindu-Buddhist environment of the valley. It is pertinent to say that Rishism had struck strong holds in Kashmir prior to the advent of Islam in the region. The anti-caste crusade was most forcefully articulated by the founder of the Muslim Rishi order, Shaikh Noor-ud-Din locally known as Alamdaar-i-Kashmir and Shaikh-ul-Aalam R.A

gazala gayas

The paper aims at discussing the poems of Lal-ded and Rumi as spiritual poets in a comparative context. Lal-ded and Rumi belong to different places, ages, cultures and religion, yet their poetry share some common traits of mysticism and spirituality. The theory of comparative literature gives us an idea to compare the two mystic poets. The paper discusses the biography of the two poets and then some of the Vakh&quot;s of Lal-ded are compared to Rumi&quot;s verses.

There is much loose talk and conceptual confusion in the use of such terms as mysticism, Sufism and Reshiyyat in writings on Shaikhul Alam and his legacy or Kashmiri’s spiritual landscape. I propose to turn to scholars of perennialist school to clarify key terms and accordingly explicate the convergence and divergence between Reshiyyat and Mysticism. As mysticism is not the precise term either for understanding Indian traditions or such traditions as Buddhism or Saivism that preceded Islam in Kashmir or for Sufism that took over after the advent of Islam in Kashmir and what is called Reshiyyat is not a species of mysticism we better take care with this term while explicating Kashmir’s past or present religio-spiritual landscape. Thus the paper argues for precise use of the terms and adopting the hermeneutical tools of comparative religion and philosophy – best articulated in the approach of perennialists in my view – to clarify great deal of conceptual confusion in current discourse of Reshi heritage. I will argue against characterizing Reshiyyyat or Kashmiri Sufi poetry as syncretist, as simply a species of mysticism, as something that can be approached in purely historical terms, as cryptobuddhist adaptation of Islam, as exclusivist theological-moralistic school, as simply a socio-cultural movement. Employing the tools from the perennialist metaphysical school, I argue for a nuanced reading of the whole philosophical-spiritual heritage of Kashmir that does away with often proposed rather loose and inaccurate terms or concepts used in the academia.

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Shaikh-Ul-Aalam Centre for Multidisciplinary Studies University of Kashmir

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Shaikh-Ul-Aalam Centre for Multidisciplinary Studies

Shaikh ul Aalam Centre for Multidisciplinary Studies, or SACMS, has had a distinguished history within the University of Kashmir. The Centre was established in 1998 as Markaz-i-Noor Shaikh ul Alam Chair. The chair bore the honorific accorded to the renowned Sufi saint of Kashmir, and the progenitor of the indigenous Rishi Sufi order, Shaikh Nur ud Din, also known as Nund Rishi. Its building, a unique specimen of Kashmiri architecture, was completed in 2004. The Chair was transformed into a research centre in 2012, and was renamed as Markaz-i-Noor-Centre for Shaikh ul Aalam Studie

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