SULTAN-UL-ARIFEEN HAZRAT SHEIKH HAMZA MAKHDOOMI (R.A)
In the valley of kashmir persons, who established through their action and precepts, captivated the hearts of the people, called them to the true religion and filled the hearts with the light of monotheism, faith and devotion, Sultan-Ul-Arifeen (R.A) Stands taller among them. Sheikh Hamza Makhdomi, entitled Mehboom-Ul-Alam, and Sultan-Ul-Arifeen (R.A) was born to baba usman, of the chandra-Vanshi Rajput family, a hereditary landlord, a scholar and mystic saint of high order. Sultan-Ul-Arifeen Hazrat Sheikh Hamza Makhdoomi, in this manner, inherited the mysticism.
ROZA SHARIF HAZRAT MAKHDOOM SAHIB (R.A)
SHAIKH HAMZA MAKHDOMI (R.A) (1494-1576)
Sultan-Ul-Arifeen inherited the mysticism, and from the very childhood was inclined to the company of holy men, and to the truth. Having read the holy Qu’Oran in the village, he went to the seminary of sheikh Ismial Kabroi for higher studies. Once he was playing instead of going to elementairy schools (Maktab) his father happened to come there, grew angary, and beat him so severely that he fell ill. From the day he pledged that he would never play with his Grand Father Zaiti-Rene. He went to see Fatah Ullah son of (Hazrat Baba Ismial) the spiritual teacher of the Rene tribe,and learn the Qu’ran for a year in the monastery at Shamsi-Chack here he was enrolled into the seminary of Baba Ismai Kabroi, as a student, for higher studies. He studies the jurisprudence, tradition, Logic, Philosophy, Ethics and Mysticism.
DEATH HIJRI OF SHEIKH HAMZA (R.A)
Sheikh Hamza Makhdoomi died in the hijri year (984) during the reign of Sultan Ali Shah Kochak. His colleague Tahir Rafique said his funeral prayer. He was buried near Hari Parbat.
Hamza Makhdoom Kashmiri
حمزہ مُخدوم کشمیری
Hamza Makhdoom Sahib
DETAILS OF SULTAN-UL-ARIFEEN & BABA DAWOOD KHAKI.
Hazrat Sultan-Ul-Arifeen had many disciples. Hazarat Sheikh Baba Dawood Khaki the chief disciple of Hazrat Sheikh Hamza Makhdoom Sahib Baba Dawood Khaki has also been the chief Qazi of Kashmir. The platform where mosque of Hazrat Sheikh Baba Dawood Khaki stands was completed (Ground Floor) in 800 hijri (1397- A.D) by Mir Mohd Hamdani, the son of Shah Hamdan it is reported that Baba Dawood Khaki undertook the construction of the first floor of the mosque in 987 hijri (1579 A.D) while the second floor of the mosque was completed in 900 hijri (1582 A.D) under his own supervision. The saint propagated the ideology of islam and constructed number of mosques in different village of Anantnag distric, the saint died in 995 hijira (1587 A.D) after staying in the distric for obout ten years. It is said that after a perod of three weeks of the death of the saint; Then Mughal Governor of kashmir had a dream in which he saw Makhdoom Sahib (R.A) directing him to bring the body of Baba Dawood Khaki to be laid on his side at srinagar. The Governor therefore secretly brought the body of Baba Dawood Khaki back to sringar where the body of the saint stands buried by the side of the grave of Hazrat Sheikh Hamza Makhdoom Sahib (R.A).
Hazrat Sultanul Arifeen Sheikh Hamza Makhdoom Kashmiri (R.A)
One of the most sacred shrines in Kashmir is the shrine of Makhdoom Sahib (R.A) which is located on the southern side of Hari Parbat Hill (Kohi Maran) in Srinagar city. The mosque, built in the name of the Sufi saint Makhdoom Sahib or Hazrat Sultan-Ul- Arifeen (R.A), is placed below the attractive Mughal Fort, the Hari Parbat Fort, is a structure with many pillars and thus a rare example of Mughal architectural style.
Sheikh Hamza Makhdoom, entitled Mehboob-Ul-Alam, and Sultan-Ul-Arifeen, was born to Baba Usman, at Tujar Sharief, a village in Kashmir, of the Chandra-Vanshi Rajput family, a hereditary landlord, a scholar and a mystic saint of high order. Hazrat Baba Dawood Khaki was one of the pious and renowned companions of Hazrat Sultan-ul- Arifeen Makhdoom Saheb (R.A.). He was the chief Qazi of Kashmir and a scholar of great repute. It is said that Shah Hamdan, the great saint of Hamdan offered prayers at the platform where the present mosque of Baba Dawood Khaki stands now.
Baba Dawood Khaki writes that the father of Sheikh Hamza Makhdoom(R.A) was among the chiefs of his own tribe and he was linked to a Kashmiri royal tribe namely ‘Chakoun’ and few relatives of Sheikh Hamza Makhdoom(R.A) were inhabitants of Kachi Hama, a village on the foot of a mountain far from Tujar. During his studies he used to meditate a lot. Baba Dawood opines that Hazrat Makhdoom did not rest during night for years but remained engaged in prayers. He inherited the mysticism, and from the very childhood was inclined to the company of holy men, and to the truth. Having read the holy Qu’ran in the village, he went to the institution of Sheikh Ismial Kabroi for higher studies.
Once he was playing instead of going to elementary school (maktab) his father happened to come by, grew angry and beat him so severely that he fell ill. From the day he pledged that he would never play with his grand father Zaiti-Rena. He went to see Fatah Ullah (son of Hazrat Baba Ismial) the spiritual teacher of the Rena tribe, and learnt the Qu’Oran for a year in the monastery at Shamsi-Chak , he was enrolled into the seminary of Baba Ismial Kubrawi, as a student, for higher studies. He studied the Jurisprudence, Tradition, Logic, Philosophy, Ethics, and Mysticism.
Sheikh Hamza Makhdoom(R.A) came to Srinagar were he was nurture and raised to Higher Spiritual states. Sultan-Ul-Arifeen says, “I was directed to say the daroods, mention of the names, and prayers because of His kindness and whenever I sluggish in the conduct I was reprimanded. “Hard work and painstaking prayers in the early youth made him old before time” Hazrat Sultan-Ul- Arifeen (R.A), according to Baba Dawood (R.A) used to heave a sigh and weep often while interpretation this verse:
“ Sokhtam Chandaun Ki Bartan Nesiat Degar Jaie Daag
Baidazien Khawhum Nihadin Daag Bar Balaie Daag”
Renouncement from Music
Baba Dawood Khaki (R.A) describes an incident when Hazrat Sultan ul Arifeen Makhdoom Saheb (R.A.) reached to a place where Mehfili Mousiki was at its apex and in the meantime prayer time drew near. Hazrat Sultan ul Arifeen Makhdoom Saheb (R.A.) left the Mehfil and after ablution offered Nimaz and suggested that Gusul should have been taken before offering the Nimaz for Sharia does not allow listening music. Baba Dawood (R.A) narrates that many a time in the dream he witnessed himself in Mehfili Mousiki and every time he was asked to seek forgiveness from Allah for Hazrat Sultan ul Arifeen Makhdoom Saheb (R.A.) used to point out the cause of seeing such dreams and used to suggest him not to get involved to any such activity that is prohibited by Sharia.
The Miraculous meeting with Sheikh Najam-ud- Kubrawi(R.A) .
According to “Dastoor-ul-Saliqeen” page no. 152 Hazrat Sultan-Ul- Arifeen (R.A), one day while staying in his khankah, in an engrossing mood came out of Khankah and walked along the foot of a mountain and miraculously long white beard appeared on his face and a group of saints welcomed him and introduced him with Sheikh Najam-ud- Kubrawi(R.A) and suggested him to obey the teachings of the great saint which Hazrat Sultan-Ul- Arifeen (R.A) acknowledged with submission throughout his life and Hazrat Sultan-Ul- Arifeen (R.A) became his admirer. Sultan-Ul-Arifin’s whole life was full of revelations and miracles. One day he went to the house of a saint Sheikh Khawaja Ishaq, and was served with roasted birds for the breaking of the fast (Iftar). The sage ate them, collected their bones raised his hands in prayer, and the bones joined together, the birds came to fife and flew out of the window. Baba Davood opines that Hazrat Makhdoom(R.A) were copious with divine gifts, the most revered offerings were as follows: a) Khashaf-i- Qaloob, b) Khashaf-i- Qaboor, c)Khashaf-i- Israr, d) Taie Haroof, and e) Taie Makan.
Sheikh Hamza Makhdum passed away in the Hijri year 984 during the reign of Sultan Ali Shah Kochak. His colleague Tahir Rafique said his funeral prayer. He was buried near Hari Parbat ( Koh-i- Maran). Thousands of people visit the shrine to pay their respects and receive his blessings.
Another important Suharwardi Sufi was Saiyid Jamaluddin Bukhâri, who arrived in Kashmir in the first half of the sixteenth century. Among his disciples, was Sheikh Hamza Makhdum? Shaikh Hamza was born in (900/1494) at Tujar, near Sopore Saiyid Jamaluddin, before his departure from Kashmir, gave the Shaikh authority to enroll disciples into the Suharwardi order. Sheikh Hamza considered the zikr (remembrance of the name of God) to be medicine for the ailment of the heart on the one hand and strongly disapproved of Sama (mystical music) on the other. Shaykh Hamza is popularly known in Kashmir as Mahbubul Alam (beloved of the world). He died in 984/1576. He was buried on the slope of Koh-i-Maran in Srinagar, where in his lifetime he used to spend long hours in mediation.
Makhdum Hamza called upon people to lead a virtuous life, pay the religious taxes and acquire knowledge.
Among the disciplines of Sheikh Hamza are Sufi’s life Baba Dawud Khaki R.A, Maulana Shamsu-din Pal R.A, Khawaja Ishaq Qari R.A, Khawaja Hasan Qari R.A and Baba Haidar Tulmuli R.A. Of these the most distinguished was Baba Dawud Khaki. (D.1585 A.D)
He is author of a number of books like Dastur-u- Salikin, Virdul-Murdidin, Qasida-I-Jalaliyya etc; Baba Dawood was an outstanding poet as well. Baba Daud approved of Sama, which was denounced by his teacher Shaykh Hamza and the other Suhrawardi Sufis. He argued that Sama, stimulates love when heard within the limits prescribed by the Sufi masters.
He upheld Zikr-I-Qalbi (inward remembrance of God), and believed that the latter was meant for beginners alone.
Like, the Suharwardi Sufis, he believed that the renouncement of the world did not mean that one should go naked or wear a Longota, (the narrow strip of cloth). Renunciation in fact demands nothing but sincerity on the part of the devotee; wealth in itself was no obstacle to the mystical path.
The Naqashbandi order was introduced in Kashmir during the reign of Sultan Sikander (1389-1413). It made its presence felt with the advent of Khawaja Mahmud towards the close of the sixteenth century.30/