Saint Sheikh Ahmed Karim (Peer Ki Gali)
- Located on the Mughal Road in the Poonch district of Jammu and Kashmir, this historic location holds significance in connection with a revered religious figure known as Alamdaar-e-Kashmir, Sheikh Noor-u-Din Noorani (RA) (1378 to 1441).
- According to written accounts, the sacred site acquired its name due to the presence of Sheikh Ahmed Karim, a Hindu saint who converted to Islam.
- It is important to note that the site is not a Mazar or the grave of a saint, but rather a place where Sheikh Ahmed Karim used to meditate. His actual grave is situated north of the grave of Bahuddin Ganj Bakash in Kashmir.
Historical reference
- Francoise Barnier, in the year 1665, visited this location as part of the caravan accompanying the Mughal emperor Aurangzeb.
- In his writings, Barnier states, "The saint had been residing here since the time of Mughal emperor Jahangir." Additionally, Barnier documented the
- visits of both Aurangzeb and Shahjahan to this place.
- Aliabad Sarai is another historical site situated near the Shrine:
- According to historical records, it is indicated that the Sarai at this location was initially constructed by the Mughal emperor Akbar.
- He commissioned its construction to provide lodging and amenities for travellers journeying along this route.
- Later, the Sarai was restored by emperor Shahjahan, who named it after his loyal governor, Ali Mardan Khan. As a result, the Sarai became widely recognized as Aliabad Sarai.
Concept of Peer and Murid in Sufism
- Peer: A distinguished title bestowed upon a Sufi spiritual guide, also known as Sheikh. Within Sufism, the role of a Peer entails guiding and instructing disciples along the path of Sufism.
- This guidance is often provided through general teachings, referred to as Suhbas, as well as individualized guidance.
- Murid: The journey of Sufism commences when a student takes a solemn oath of allegiance, known as Baiat or Bayaah, where they pledge their loyalty and repent for past transgressions before their Pir (spiritual guide).
Sufism Movement and its features
- During the medieval period, Sufism arose as a departure from the established and rigid religious doctrines of the time, emphasizing the importance of religious experiences and direct perception of God rather than strict adherence to formal practices alone.
- While Sufis acknowledged the significance of the Shariat (Islamic law), they placed great emphasis on cultivating personal religious experiences.
- Sufism has been influenced by a variety of sources including Christianity, Zoroastrianism, Buddhism, as well as the Indian philosophical systems of Vedanta and Yoga.
Sufi path:
- The primary emphasis was on embarking upon the Sufi path as a means to establish direct communion with the divine reality.
- The path could only be undertaken under the strict guidance of a spiritual mentor known as a ‘pir’.
- The disciple, referred to as a ‘murid’, advanced through these stages and states by engaging in spiritual exercises such as self-discipline and the recollection of God's name.
- Sama: One distinctive practice of the Sufis was the musical recital, which aimed to induce a mystical state of ecstasy. This practice faced opposition from the religious scholars (ulema).
Silsilahs:
- The Sufis organized themselves into different orders known as Silsilahs. For example: Suhrawardi, Qadiri, and Chishti.
- The activities of a Sufi order revolved around a hospice or khanqah, where the pir provided spiritual training to the disciples.
- These khanqahs were sustained through endowments and charitable contributions.
Advent of the Sufis to India
- Before Delhi Sultanate:
- Even before the Delhi Sultanate was established, early Sufi saints had already arrived in India. The subsequent development of Sufism in India was primarily shaped by the Indian environment rather than non-Indian forms of Sufism.
- Among the notable early Sufi saints who settled in India was Al Hujwiri, also known as Data Ganj Baksh, who arrived in India around 1088 AD. He authored the renowned Sufi manual titled ‘Kashf-ul-Mahjub.’
During Delhi Sultanate:
- With the establishment of the Delhi Sultanate, various Sufi orders found a new home in India, attracting Sufis who had fled from other parts of the Islamic world as refugees.
- By the mid-14th century, the influence of Sufi activities had spread throughout most parts of the Indian subcontinent.
Organisation of Sufis in India
The Sufis in India organized themselves into various orders. According to Abul Fazal, there were fourteen Sufi orders that arrived in India, but only two of them, namely the Chishti and Suhravardi silsilahs, established strong roots in the country.
Chishti Silsilah
- The Chishti silsilah originated in Ajmer and gradually spread to other regions such as Rajasthan, Punjab, Uttar Pradesh, Bihar, Bengal, Orissa, and the Deccan.
- Khwaja Muinuddin Chishti, introduced the Chishti order in India. He arrived in India during the Ghori conquest in 1190, and settled in Ajmer around 1206.
- His simple, devout, and dedicated life had a profound impact on those who encountered him, earning respect from both Muslims and non-Muslims.
- He was known for his tolerant attitude towards non-Muslims and was not actively involved in conversion efforts. Following his passing, his tomb in Ajmer became a renowned pilgrimage site.
- The early Chishtis incorporated certain ethical values from the nathpanthi yogis and their communal way of life.
Suhravardi Silsilah
- Shaikh Bahauddin Zakariya, introduced Suhravardi silsilah in India (1182-1262). He aligned himself with Iltutmish during the conquest of Multan against Qubacha and received state patronage from the Delhi Sultanate.
- ltutmish bestowed upon him the title of Shaikh-ul Islam (Leader of Islam) and granted him an endowment.
- The Suhravardi order-maintained connections with the ruling establishment and actively participated in political activities.
- The Suhravardi silsilah was primarily concentrated in Sindh, Multan, Punjab and Bengal.
- Unlike the Chistis, the Suhravardis did not advocate a life of poverty, extreme austerity, and self-mortification. In fact, they actively engaged with the government and willingly accepted official positions.
- The Suhravardi silsilah was primarily associated with the upper echelons of Muslim society. Certain saints of the Suhravardi silsilah held rigid and uncompromising views on various religious and social matters.