By: Prof.Bashir Ahmad Dar
Among the most venerated Sufis of Kashmir, Shiekh Hamza Makhdoom RA occupies a conspicuous position. In fact Sheikh Hamza (RA) is regarded next to Sheikh Nuruddin Rishi RA only, who is considered as the Alamdar i Kashmir or leader of the spiritual domain in the state. If Sheikh Nuruddin RA is revered as Shiekh ul Alam, Shiekh Hamza RA is remembered as Mehboob ul Alam. Whereas the former is known as Alamdar i Kashmir, the latter is called as Sultan ul Arifeen. The locals as well as the foreigners have regarded these two Sufis as the leading spiritual leaders of the state. It may be of interest to note here that it was most probably the reason that prompted the Afghan governor, Atta Muhammad Khan to mint the coins in the name of these two great sons of the soil.
Sheikh Hamza (R.A) took his auspicious birth in the family of Baba Usman Raina in the year 900 hijra corresponding to 1494 C.E. at Tujar Sharief presently located in the Zainagir tehsil of Baramulla district of Jammu and Kashmir.His family was known for being the hub of knowledge , spirituality and ethical values.
Genealogically his ancestors belonged to the elite and famous ruling dynasty of Rainas. According to Tarikh Hassan and other sources Ravan chandra Raina was the Prime Minister. As Rinchna got converted to Islam and acquired the name of Sadruddin Rinchna, Ravan Chandra too is said to have accepted Islam and was named Shams ud din Raina. Sheikh Hamza(RA) is said to have been the sixth descendant of Shams ud din Raina.
Baba Daud Khaki RA mentions an anecdote in Dasturul Salikeen narrated by his Murshid that Allah had been gracious enough to bestow two attributes to him in the very infant stage – one was that whenever a saint or a virtuous person would visit their house, he would cling to him leaving aside all childish affairs. The second one was that he would never lie. Once, while going to Madrassa, he, on the way, observing children engaged in play joined them. This resulted in bunking him off the school for the day.
On his return he was quizzed by his father about his engagements and though fully knowing the consequences of replying the truth, the child informed the father of his actual engagement (play). The father beat the son (Sheikh Hamza) to pulp so much so that he got bed ridden. It was during this illness that he made up his mind to go for schooling at Srinagar. In his early childhood,he learnt at the feet of his father.Later on, on his migration to Srinagar, he got enrolled initially in Daru Shifa, a reputed Khanqah cum Madrassa, located at the foot of the Kohi Maran hillock, then headed by Sheikh Fatullah, Khalifa of renowned Sufi Sheikh Ismail Kubravi.
Besides Shaikh Fathaullh, he was tutored by Akhund Mulla Lutufullah. Here he learnt the recitation of the Quran. Afterwards he moved to another institution, known as Khanqahi Shams Chak, where he remained engrossed in studies for a pretty long period of twenty years. As such he became well versed with the contemporary subjects of learning including Alim i Tafseer , Hadith, Fiqh, Mantiq, Adab(literature), allied science, Philosophy and spiritual studies, Suifstic traditions and was also conversant with some works of Mir Sayyid Ali Hamdani.
This must be an eye-opener for those modern religious scholars and particularly the Sufis who without attending any Khanqah or religious seminary or formal training claim to be an authority on theology or spirituality. After schooling and spiritual initiation he was destined to become the leading Sufi of the state. He got initiation to the Suharwardi Silsilah at the hands of Sayyid Jallaud Din (1308-84) of Uchh, popularly known as Makhdum Jahaniyan-i-Jahan Gasht.The Sufi came to be known as Mehboobul Alam, Sultanul Arifeen. Shaikh Hamza Makhdoom (RA)Shaikh Hamza Makhdoom was originally a follower of Kubrawi tradition.
Right from his childhood up to attaining the status of a Sufi, he was all through virtuous, and dedicated his life to the cause of Islam. He was instrumental in reforming hundreds and thousands of Muslims. He offered the nectar of Maurfat (gnosis)to all those who thronged his spiritual abode. It was at his hands that a number of his disciples were raised to the prominence in the Sufistic circles. These include the illustrious Sufis Sheikh Daud Khaki, Mir Hyder Tulmuli, Khawaj Hasan Qari, Khawaja Ishaq Qari, Mulla Ahmad Chagli, Moulana Jami, Feroz Ganai, Mohammad Ali Raina, Baba Hardi Rishi, Mir Mohammad Afzal, Bayezid Shumnagi, Shaikh Roopa Rishi.
He toured the nook and corner of the valley and being a son of the soil succeeded in establishing intimate contact with the people. He insisted on the Sunnah being adhered to and the myths and legends to be discarded. The construction of mosques at a number of places particularly where the people dreaded ghosts and had ascribed myths may be regarded as a part of his campaign in furthering the cause of Islam. Hundreds of poor, destitute and hungry were fed in the Langar (hospice) established by the saint at Kohi Maran. It was Shaikh Hamza Makhdoom(R.A) who served as a meeting ground for the Rishis and Suharwardi saints.
His influence extended to the Rishi movement as he enrolled some Rishis like Baba Hardi Rishi and Roopa Rishi as his disciple. By paying a visit to the tomb of Shaikh Nur ud Din Rishi (R.A) he extended the influence of the Rishis even to the Suhawardi circles. It proved to be the reason that his disciples have preserved, with veneration, in their hagiographies the activities of the Rishis. According to a contemporary account, Tazkirtul Murshideen by Miram Bazaz, a lesser known disciple of Shaikh Hamza(R.A), on his visit to Hardi Rishi (R.A), Shaikh Hamza Makhdoom asked the former to taste food with him. Baba Hardi Rishi (R.A) refused to taste the meat. He is said to have cited the exhortation of Khizr(A.S), Christ(A.S), Moses (A.S), Idris(A.S) and Illyas(A.S) who are said to have been spiritually present on the occasion. Bab Hardi Rishi (R.A) informed the host about the spiritual experience as the reason why he was hesitant to taste meat.
Shaikh Hamza Makhdoom(R.A) replied that it was the command of the Prophet Mohammad (S.A.W) that he should share non-vegetarian food with him . In order to dispel the Rishi’s doubt, Shaikh Hamza Makhdoom invoked the help of the Prophet Mohammad(SAW) whose spiritual presence finally caused the Rishi to share the non-vegetarian meal with Shaikh Hamza Makhdoom(R.A), though it was only once in his life to do so.
Likewise Khawja Hassan Qari, the illustrious disciple of Shaikh Hamza Makhdoom, narrates an anecdote of Shaikh Hamza thrashing a dervish with a stick who was indulging in Charus, to believe Qari leading to his ‘annihilation’. May be the account is riddled with supernatural events, however the patent objective reality is that it signifies that Shiakh Hamza Makhdoom was very particular about following the Shariah.
The Sheikh breathed his last in 984 Hijra (1585 A.D.). Sultan Ali Shah Chak, the ruler of Kashmir is said to have attended his funeral prayer while it was led by Sheikh Tahir Rafiqi and it included contemporary scholars and Sufis like Sheikh Yaqub Sarfi. As per the instructions of the saint he was laid to rest at Kohi Maran, the centre of spiritual emancipation established by him.
Nearly fifteen years after his departure from the worldly abode, Akbar, the Mughal king, built a shrine there which was reconstructed during the Afghan rule by Atta Mohammad Khan around 1821 A.D. As a mark of respect and reverence, Atta Mohammad Khan struck the coins bearing the names of Sheikh Nur Ud Din Rishi and Sheikh Hamza Makhdoom. This is probably the unique instance in the history of the world when the coins have been stuck bearing the names of saints. This is also indicative of the reverence and the popularity the saints commanded among the people and also of the rulers.
Recently during the famous TV show “Kaun Banega Crorepati” the participant (who happened to be a Muslim) sitting on “the Hot Seat” was posed a question like this: “Who among the following was a prophet?” The options in answer included Hazrat Musa (Moses) A.S. Being totally ignorant of the answer, the competitor asked to fillip or change the question. Considering the scenario, it is high time that the present generation particularly the young ones should be acquainted and sensitized with the lives and achievements of the Sufis, in particular the teachings of the Sufis including the universal values- truthfulness, tolerance ,human dignity, brotherhood , communal harmony , care for the have-nots, peace and prosperity.
(The author can be emailed @bashirahmaddar2012@gmail.com)
