Shah Gaafur Kashmiri Sufi poet

This Great sufi lived in the begining of 19th century at village chhivan in Budgam.He has adopted vedantic dictum "So Hum"or (I am He)in its pristine purity and has wriiten a full With this title." Brahama Veshan Maaheshwar Gaarun"

Ahamd Saabi Batawari Kashmiri Sufi poet

Ahmad Saabi Batawari was a contemporary of Shamas Fakir and lived from 1845 to 1918. and who lived at Batawara Sonawar Dalgate.He was an advocate immortality and continuity of life.In the frontprints to Lal Ded he said 'Hayatuk aaftab chhuna zanh losan,bouzan kouna chukh yi chhu yaksaan,- the sun of life never sets,why do not you understand that the divine pervadse everything equally; he has free used the hindu mythology to bring home his point of view. A few examples...under process....

Rahim Saabi Sopore Kashmiri Sufi Poet

Rahim Saabi Sopore who Lived at teliwani Mohallah Sopore (Kashmir; b.1775, d.1850) is a significant poet Of Kashmir.Born in a cowherd family Of Sopore (Kashmir), he joined a weaver`s workshop and was attracted to the Qadiri order of sufi.(Rahimas Silsilaye Qadiri Haq wallah billah Tath chhuna Shakh),while plying the loom,he felt like weaving mystical patterns that had awaited verbalisation.it, however, did not take him long to get over his dissatisfication with intial attempts.He seems have to kept in a touch with not only fellows sufis,but also with those who enjoyed sufi verses and were aware of tradition right from Lal Ded`s time.His contact with fellow of seekers,belonging to other orders engaged in spiritual quest, Must Have given him a sense of identity with them.it must have helped him again an insight into the tradition of non sectarian Shaiva philosophy as reflected in the "Vakhs" of Lal Ded. though steeped in islamic love lore and Quranic allusions,Rahim`s mystical idiom is inclusive enough to incorporate traditional diction reminisect Of lal Ded`s "Vakh" and Nundi Rishi`s `Shrukh`.Such a literary hertiage is,In fact, revealed in a number o f Rahim`s lines, Such as : Manas pavanas,yikaavath chhumay,Samah kornum aem omkaran,omakee pan kharan vasay gaganae zagayi do vasay,She van zalith shiva-malyun vasay.. it obviously speaks in special registers of vocabulary including what is now termed "Shashter" in kashmiri.peculiar to the indigenous shaiva tradition such as : Om,Omkaar,Pran,Shive,shivamalyun,,she-van,pavan,Gagan,yendrey and shashterbal.Rahim was thus initiated into the spiritual culture of `discerning the one in the many` and `moving beyond the form into the essence`such concern he repeatedly reflects stage by stage, and Step by Step. while doing so, he often mixes metaphors and succumbs to the temptation of employing pedantic terms like "Ilm- al-yaqni; Haqqul yaqin'Ain -ul-Yaqin, and sami-al-samavat;that certainly tells upon the literary quality of his verse;yet his craftsmanship sometimes offsets the prosaic treatment. For instance,In the context of "Namaz" (prayer),he relieves the tedium of the technical terms by resorting to cross-assonancial devices; as in : "Peshanchi...Cheshmann gaash pholnaviyo, Digarachi nemazi...jigarachi tara pholnaviyo,...The opening lines of this poems,however, are quite catchy in form as well as content,thouh the tempo is maintained only in a few cases. Here are few Chunks; A moment brought together in a jiffy,Him and me,

Prakash Ram Kashmiri Sufi Poet

Kashmir is the territory where plenty saints and poets dwelt aimed divine love and mediation. People living in Kashmir belong to different religions but believed in brotherhood .fraternity and harmony. Poets from this soil have given more predilections oneness of God whether they belongs to Muslim or Hindu community. Prakash Ram Bhatt is one of the reputed Kashmiri Sufi poets of the 9th century .Prakash Ram well known poet of Kashmir worthy of appreciation for his impression, spectacular and simple writings. Prakash Ram was a devotee of Shri Rama, Prakash Ram was born in 1819 Kawarigam, a small village Qauzi gund and he left for his eternal journey at his native place 1877. HI VESS MUSHTAQAS GAOOM THAS GAOOM PETIMAI PIYARE PHOL TRAAVITH RAMBUS GAOOM KEH TER KEH ROEDH YEMPARE DIE RUS KAHMA TCHAMBUS GAOOM THAS GAOOM PETIMAI PIYARE PRAKASHAS YEL HESS PIYOOM MAS GAW SUH SOOZ CHI TAARE MASTAAN MASS CHEITH MAAS GAOOM THAS GAOOM PETIMAI PIYARE. Prakash Ram was born in the house of Mezrah Pandith,Mezrah Pandit the father Of Prakash Ram was an illiterate person but sent his son to the Madrasa (school) for acquire knowledge .Merzah Pandit being uneducated person was very keen about his child`s education. From the childhood Prakash Ram was honesty and pious. He was a reserved man and used to speak less and most of the time remained alone. Prakash Ram was one of Greatest devotees of Lord Shri Ram and due to this fondness. he penned The Ramayana in two Kashmiri language and name it Rama Avatar charyit and Lav Khush charyit. This Ramayana became first epic Poetry ever Written in Kashmiri and the most important contribution to the kashmiri literature . The Ramayana got renowed throughout Kashmir particularly Kashmiri pandits. Prakash Ram has also written Akanandun and krishanavtaar Lila and as such he got reorganization in every corner of the valley because of Ramayana.Prakash Ram has used the name Shri Ram`s family in many of his poems like kind Dashratha (father) Mother koushaliya,Laxmana,Bharath etc. Koushaliya hindeh gobroo,karoo goore goore,Paryo ram ramie ,Karoo goore goore,meh depyamie rama rajia,Khoush aawie ni woureh maajeh,Aadnek seer baajia,,Karoo goore goorem,Atchen hund gaash kout gaoom,Seryeh Prakash kout gaoom kehnti tchem neh aash kout gaoom,,Karoo goore goore. Prakash Ram lived a simple life which is also observed in his poetry,his verses simple in style with trouble-free words.this quality made him unknown among general masses of valley. Once Praksh Ram as usual was praying and was singled in devine meditation.All of sudden Goddess Bhagvati got appeared ahead of him.Prakash Ram stunned to see Goddess Bhagvati footing infront of him.Goddess Baghvati said,I love u being for so simple and isolated from this world in the contemplation of God and you should meet me tommarrow at ~Reid Naag~ (a famous spring of the village where Goddess baghvati used to dwell).Prakash Ram was joyous and could explain this felicity and anxiously waiting for the day.Next Day Prakash Ram arrived at `Reid Naag` to meet Goddess Baghvati.Goddess Baghvati again go visible before him with a bowl of honey in her hand. She offered the honey to Prakash Ram to eat it.Prakash Ram received willingly and ate the honey.After the meeting with Goddess,Prakash Ram commenced his daily conducts as usual but an emergent transformation was sensed by him.Till the meet he was a good poet but after Prakash Ram was incredible,he started to write down Poems with great profundity,meaning and rhythm,Goddess Bhagvati bestowed him enormous power of thinking and writing. Gaoom Travith Dil tchum Meh Dazaan, Tchum Neh Wazaan Sitaare Nayee, Siryeh Prakashi Kartam Yon Payaee, Laie Woath Tiem Tachi Tali Krayaee, Pashe Panne Tchet Tchet Tchet Neeraan, Tchum Neh Wazaan Sitaar Nayee... Prakash Ram being a Hindu Written verses which are being reited by Muslim Sufi in Mehfil-i-Samma functions.Parkash Ram was amystic poet,who enjoyed his life in divine company. From early age he was extremely attracted to spiritual deeds which he agained through consecrated efforts in the path of love.Parkash Ram was reasonably influenced by Islamtoo;he has poetized beautiful lines in the grand and idealistic nobility of Prophet Muhammad..saw...in these lines he mentions the begining creation of the universe.. Aashiq Tche zindeh Roozan Loluk Quran per perh, Beshak Kar-i-Irfan Thavaan Bayan ker kerh, Awalie Ishq Tchu Tashooq Panuie Gatchum Meh Mashooq, Ad kurnie Padeh Nooraan,Muhammad .Saw. Naw Ker Kerh, Prakash Bhat Tchuie Miskeen,Peerus Kaaran Afreen; Chaw Tam Meh Moie Piyapie Moie Khaan Tchi Tche Ber Berh.(Loves are Breathing coz they believe love as Quran undoubtedly utter about oneness of God In the begining God fell in love anad craved to see his beloved Then he created The Noor, Named it Muhammad .SAW. PRakash Bhatt is poor,extolments his murshid Make me drink of divinity,thy cantina is fully sated) . In the above mentioned lines clear that Prakash Ram had deep Knowledge,awareness and understanding about The Holy quran and Holy Ahadith As Prophet Muhammad.Saw. say: .Ana min Noor-il-Lahhin Wal Khalku Kulhum Min Noori.(The first creation of All Mighty is the creation of my NOOR from his own Noor and latter whatever is Created is created from my Noor(Noor-e-Mohammad..Saw..) The essential uniqueness in his compostion was the simplicit,Cleaness and purity of Thoughts and language.while going through his poetry it seems that Prakash Ram was Well influenced by the sufi saints and poets of valley kashmir.who have bestowed greatest poetry for the future generations.Most of the poets have used persian and sanskrit words in their poetry but Prakash Ram did not utilize the Sanskrit and persian Idioms in order to preserve it for general people. ~De Na Darshun Ti Ye Na Soun Karsai Poosheh Warshoonaie Prakash Preth Jayeh Kateh Charun Subhuk Siryeh Rambeh Vonoyee Zalwun Thovnum Naar Lalvun Karsai Poosheh Warshoonaie.. Show me thy visage and visit my home I shall shower blossoms upon you Praksh is everywhere, where shall i search? Moment of sunrise is heart touching He left me and my heart is burning. I shall shower blossoms upon you ~

Hazrat Shaikh ul Mashayekh Faqeer AHMAD MACHAAMA SIRHINDI SAHIB ABDAAL (REHMATULLAHE ALAIH)

Hazrat Ahmad Sahab Macham Sirindi Abdaal (R.A) of Sheri Bhat Srinagar leads the way of Mujadidia Sirhindi order in the valley. This array has been derived from the official head of Naqashbandia order Hazrat Moien-ad-din Naqashbandi (R.A) to Hazrat Mujadid Alif-i- Sani (R.A) whose Astan-i- Aalia is in Sirhind Srief Punjab. Ahmad Sahab Macham Abdaal (R.A.) lived before 140 years at Sher-i- Bhat Alamgari Bazar. Ahmad Sahab Abdaal had 29 disciples; the well-known among them are Jenab Abdul Wahab Sahab of Khrew Shaar, born in 19th century , a blacksmith by profession, he has projected mysticism in his poetry. His “ MachTuler” and “ Meraj Nama” are considered his best poetic creations Jinab Adul Rehman Bhat of Khrew, Jinab Abdul Rehman Lone of Khrew , Mir Gaffar of Kawdara and Jinab Waza Mehmood of Shore Gari Mohalla Nawabazar. Among them was a lady disciple namely Rehmat Ded of Theed Harwan, She used to present pure milk to his Master and one day WahabSahab asked to his Master about Remat Ded’s spiritual status , Ahmad Sahab shocked Wahab Sahab by opening his inner eye that could see the valid position of Rehmat Ded in Darbari Risalat(SAW) It is believed that during Ahmad Sahab Macham Sirhindi Abdaal’s (RA) infancy, a Qalander appeared in front of his house and uttered something in a language that was unknown to his mother, but she only heard and understood“Ahmad, Ahmad”. She immediately brought his son before the Qalander who spat several times into his mouth. Hazrat Ahmad Sahab Macham Sirindi Abdaal’s (R.A)mother failed to find the Qalander anywhere from that day and the Qalander was none but Mujadid Alif-i- Sani (R.A) who blessed the Infant by the nectar of Haq. In Sirhind Sharief Punjab, a street namely Macham Gali where his Master used to live and owing to this street Ahmad Sahab got the title Macham. In this regard one more story is coupled with evident that is during Ahamd Shab;s time manysufi saints of the same name were his contemporaries who had already put on view their presence in terms of Knowledge and miracles. Ahmad Sahab prepared a dish popularly known as Macham by virtue of his mystic power, the ingredients in the pot were cooked and as such the dish afterwards became popularly was named as Macham( Cooked rice with sugar and Ghee) and Ahmad Sahab got his Title Macham. A Sufi considers all prophets and sages, not as many individuals, but as the one embodiment of God’s pure consciousness or the manifestation of divine wisdom, appearing on earth for the awakening of man from his sleep of ignorance, in different names and forms. Just as one’s own sub-consciousness would awaken one at a certain time, in the same way the consciousness of God is the agency for awakening His manifestation, projecting itself through different names and forms to accomplish His desire of being known. All these causes of wisdom are the manifestation of the one cause, Haq. The first Astan-i- Aalia of Ahmad Sahab was built by Mir Gaffar, Mahad Sahab Bhat of Alamgari Bazaralong with Wahab Sahab. It was a simple structure and later it was reconstructed by Lal- Sahab. Waza sahab’s family and Thatroo family of Alamgari Bazar assisted Lal-Sahab in completion of the structure, and then it was modified in the year 2000under the supervision of Jinab Mir Hassan Haseen Subla , a Sufi poet who in his verses has mentioned “ PEER SHUBAN SHERI BHATNI WANA LOLO, 13 SHABAN NOUN CHEU AYAN LOLO” and Gulam Qadir Thatroo of Almagari Bazar. Jinab Mir Hassan Haseen Subla first time introduced the Majlis of Katmat at Amad Sahab’s Astan-i- Aalia.People from all quarters used to come to participate on 13th and 29th of every Islamic calendar month. The people attending Majlis belong to different sects and as such a brotherhoodand common understanding among different factions of people has been a specialty at Ahmad Sahab’s Astan-i- Aalia The shrine was gutted into ashes in 2005 and after that the shrine was reconstructed by Waqaf Board. It is believed that Ahmad Sahab during his life time was in a habit to pay a visit to Jinab Sheikh Abdul Saboor Sahab whose shrine is at Sathu Barbarshah Habakadal Srinagar Kashmir. The saint was a contemporary to Jenab Sultan-ul- Arifeen Hazrat Sheikh Hamzah Makhdoomi (R.A). There is no evidence as such whether Jenab Sheikh Saboor sahab was Murshid of Jenab Ahmad Sahab, but according to some sources Ahmad Sahab was associated with the saint by somehow. Ahmad Sahab (R. A) Passed away on 13th Shaban in 1292 and spend his last days of life in the house of Gaffar Qawadari and later buried at Sheri Bhat Alamgari Bazar, where every year people throughout valley come to pay homage, especially form Khrew Shar where his famous disciple Jenab Wahab Sahab used to live. Ahmad Sahab’s two famous disciples are still remembered by the people for their powerful mystic poetry. Jenab Wahab Sahab has in particular mentioned in his poems the state of his Master.

Samad Mir Kashmiri Sufi poet

Samad Mir was Great Sufi poet(d.19). he was belongs to Silsilaye Kubrawi and he was born at Narwara Srinagar.His father Khaliq Mir was also a sofi poet.Khaliq Mir was basically a resident of Village Nambalhar (Budgam).He was a poor former and migrated to Srinagar in search of a better job. He started timber sawing(ari kashi)and got married at Narwara.He had three sons:Samad Mir,Rahim Mir, and Mohammad Mir.Samad Mir in his early twenties returned back to his native village Nambalhar.Rahim Mir stayed at Narwara and Mohammad Mir died in his twenties. Samad Mir got married to Khurshi Begum,who also was from Nambalhar.But she was not his cousin as is written in many books,including Kulyat-E -Samad Mir. Initially Samad Mir worked as a labourer with carpenters and masons. But later he took his parental job(aari kashi).But he never visited Handwara during this period,as is wrongly claimed in Kulyat E Samad Mir. He had three spiritual guides(Murshid) 1. Habib Najar(Wagar-Budgam) 2. Khaliq Najar(Batamaloo Srinagar) 3. Ramzan Dar(Anchi doora-Annant Nag) He started writing poetry with the permission of Khaliq Najar(murshid),when he was working as labourer at Hari Niwas Srinagar.His first verses are Vas kar mushkil bar gub goom Veat raw wun peyoom Gulaleh panas kaleh reng goom Veat raw wun peyoom He was totally illiterate but his poetry is a clean mixture of Islamic Sufism and shaivism. He has used shastra terms frequently Bar sang e mohkak paaw zakh makh Thaw path paan seth aatashus Kam reng wochak yud wai gum khekh Dev prathak path pash pashes. Besides usual poems he has also written Aka Nundun (only son).It has fourteen parts and all the characters are Hindus. Since Mir was illiterate, Ali shah(known as Ali Saab)a resident of Wagar village used to pen down his poetry. His poetry has been published by JK Academy of Art,Culture and languages. His birth date or year is totally unknown and what is written in books is mere postulation. He died on 9th of January 1959 at Nambalhar.He is buried on the out skirts of the village at a place called AGAR. He had two sons(Gh.Rasool Mir and Gh. Mohd Mir) and one daughter(Rehti).The close associates(Mureeds) of Samad Mir include Ahad Beigh,Nab kawadari,Sultan Gilatsaz, Ahad chalak of Sringar,Rahim Wani of Muran pulwama,Madho Ram,Sri kanth and Tulsi devi of Kremshore.He passed all his spiritual powers to Ahad Beigh of Safa Kadal,who was his son in law also.

Qadir Saabi Kehni Kashmiri Sufi poet

Qadir saabi Kehni (19th.c) is poet of kubrawi order of sufis,but he is only poet whose poetry is of expression with command poetic grandeur.it is for this that his known to people as saabi kehni(Qadir the void). other sufi poets, too, have discussed the term "kehni" (void) in their poetry. Explaining the void Qadir says: I delved deep in my "self" There is nothing other than void. The seers have come to understand That eternal truth is nothing but the Void. One who has merged his self into it, Has the understand of the void.

Rahman Dar Kashmiri Sufi Poet

Rahman Dar (d.1897) is best-known for his mystical poem, Sheshrang, the subject of many a critical debates and widely considered to be one of the best mystical poems written in Kashmir. Rahman Dar belongs to a resurgence of Sufi poetry around the late nineteenth century and early twentieth century Kashmir which includes poets like Shams Faqir ,Neami Seab, Rahim Seab sopore. Like Shamas Faqir Neami seab, Rahman Dar lived and worked in one of the most challenging and difficult times for Kashmir. There is much controversy about the date of Rahman Dar’s death. Bashar Bashir has contested 1897 as the date of Rahman Dar's death. Rahman Dar was a practicing Sufi and had been initiated into either Kubrawiyya or Qadri Sufi Orders. وچھم نا کانہہ وفا دار مے ژہانجوم سور سمسار------ وچھم نا کانہہ وفا دارو لیکن اکھ خدا یار--------- وچھم نا کانہہ وفا دارمے ژہانجوم ہنہ ہنے--------- پننے یتھ ماز بنےعناَصِر اَنتہ وَنَے----------- تِمن نو کُنھہ چھُ مِلژارمے ژہانجوم اُندرٕ نیبَر-------- سٕتی هیتھ پیر رهبردوپُم تَمی وایہ موبَر--------- سٓرَ کَر تن ژٍ اغیارروحس نے کھیون نے چونے----- نہ گنڈن نہ چھا ونےسہ لا چھ بس ونے---------- سیٹھآ نفس چھ بیزارگژھیم یلہ روح نیرِتھ--------- ھیچاو ناویتہ راَوِتھمے نوکینھہ ام درکار-------------------- کتھا ونی رحمانن----------- زانہ ونی مانہ زانن چھنا پَژھ غاَر زانَنچھُ صاحب بخشن هار Not one did I see faithful I searched the whole samsara (world)Not one did I see faithfulBut for you, my God, true friendNot one did I see faithfulI searched for you everywhere I searched for you in this massBring together your sensesAnd see they have nothing in commonNo point of originI searched you within and outsideI searched you with my teacher and guideHe said, don't despairYou must get to know the strangerThe soul has no need to eat or drinkTo either hold or let goOnly the No enduresAnd the self is in despair Nothing was of use to meRahman has said what he had to sayAnd those they say know shall knowAnd if those who do not know have no faith in thisGod forgives… HAZRAT REHMAN DAR SAEB (ALIHE REHMA)**RAHMAN DAR'us OS SIL'SILAI KUBRAV'EE.,MOSHOOR SUFI SHAIR QADIR SAEB KEHNAI OS RAHMAN DARUN TAELIB, QADIR SAEBUN TALIB OS WOST'E HABIB(WAGUR) TE WOSTE KHALIQ(BATAMAL'NEN).YEMUN DOSHVINI NISH OS SAMAD MIRAN TARBIYAT HECH'MECH, SAMAD MIR'US PATEH TCHU YE SILSIL'H WUNISTAAM BARABAR CHALAAN.AMIH LANJI HIND SAELKAN MUTALIQ TCHU YE WANUN MUNASIB ZE YEMAV MANZ WOST HABIB TE WOST KHALIQS WARAI SARVI GOVHMUT.Samad Mir'us pateh kaer tehind zith talib ahad beigh'un te shay'ri te guleh mir'un yus 'aazi' takhalus karaan os..Waenh tchui amih lanJi manz Samad mir'un nechov sund nechov te shayri karaan..Rahman dar os tcha'chebal'uk baskeen te ye tchu dana mazaar dafan, aemsund nechov habib dar te os shair, .• Hajni saebun tchu Rahman dar'un marnuk sanh 1900 leukhmut, te awhaal naamus manz tchu amsindh marnuk sanh 1897 darij aamut karnh, yus dr'asal DAR saebnis nechov sund marnuk sanh tchu,Myaane tahkeek mujoob tchu Rahman dar saeban 1873 to 1875 drmiyaan yemih duniya drameth.Rahman dar saebn Kabri loan 1981 manz cultural academy peur! http://kunear.com/styled-25/styled-15/