APPENDEX: 1 - Shodhgangashodhganga.inflibnet.ac.in/bitstream/10603/33257/... · Hazrat Umar Farouq (26 and 27 Zilhajj). Between Vs/73 and fajr prayers. ft Between 10,000 and 15,000.

APPENDEX: 1

'URS CHART

DATE 'URS PLACE REMARKSa. 6 Zilhaj (last month of the Muslim year).

Amir-i-Kabir Mir Saiyid Ali Hamadani.

Srinagar, Sopore & Tral.

State holiday (gazetted for Kashmir Province).

b. 24 Safar (second month of the Muslim year).

Mahbub-ul-Alam Shaikh Hamza Makhdum.

Srinagar, Tujjar etc.

Piligrim rush is notable Mondays and Thursdays too.

c. 5 Vayuk (first month in the Kashmiri calendar).

Baba Nasibuddin Ghazi.

Naslapora,Budgam.

Celebrated according to the Kashmiri calendar.

14 Har (third month in the Kashmiri calendar).

Baba Nasibuddin Ghazi.

Bijbehara, Ha ran Warapora.

In Bijbehara, a superb performance is given by dambael maet. Half of the proceeds go to the shrine.

d. 26 Poh (ninth month of the Kashmiri calendar).

Shaikh-ul-Alam'Alamdar-i-Kashmir

Tsrar-i-Sharif,Draigam,Ravyar,Honstipora,Sotaharan,Shongliporaetc.

The preceding 'urs celebrations include unbridledenthusiasm and energy of the wanwun-smglng women.

26 Shaban (eight month of the musiim).

Shaikh-ul-Alam'Alamdar-i-Kashmir.

Tsrar-i-Sharifetc.

State holiday (gazetted for Kashmir Province). Though the Shaikh breathed his last on 26 Ramadhan, the Valley witnesses gala celebrations exactly a month prior to it.

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26 Ramadhan (ninth month of Muslim year).

Shaikh-ul-Alam'Alamdar-i-Kashmir.

Tsrar-i-Sharif, Tsimar, Gophbal, Kaimoh etc.

The day Shaikh Nuruddin departed from his life.

e. 1 Ziq'ada (eleventh month of the Muslim calendar).

Rishi Moul Baba Hardi.

Islamabad. To honour the Rishi tradition of not inflicting injury to any living creature, only vegetarian meal is prepared.

f. 13 Zeth (second month in the Kashmiri calendar).

Baba Zainuddin Wali.

Aishmuqam. Devotees light torches called frove in local parlance.

12 Vahyuk

g. 12 Katak (a month in the Hindi calendar).

Baba Rishi. Ranboh, Gulmarg.

The 'urs is celebrated according to the Hindu calendar.

3 Vahyuk

h. 24 Zeth (second month in the Kashmiri calendar).

Shaikh Dawud Batmalu Saheb.

Batmalu,Srinagar.

People refrain from cooking meat. The meal is not entirely vegan and egg and cheese are on the menu.

i . l l Rabi-us- Thani(fourth month of the Muslim year).

Ghauth-ul-AzamDastagir.

Khanyar,Srinagar,Palhalan,Asham Sharif,Baramulla,Pinjora,Shopian.

The holy hair of Dastagir Saheb is shown to the devotees. People living in Khanyar (especially) organize religious assemblies

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and feast on wazwan.

j. 3 Rabi-ul- Awwal(third month

of the Muslim year).

KhwajaNaqshbandMushkilkusha.

Khanqah-\- Faizpanah, Khwaja Bazar.

Peculiarity of 'urs is offering of the congregational Khauja Digar.

k. 12 Rabi-ul- Awwal.

Eid-i-Milad-un- Nabi (SAW).*

Hazratbal,Kalashpora,Soura,Zachaldara,Serhama,Pinjura,Shopian,Khadam,Makhama etc.

The day Prophet Muhammad (SAW) departed from this life (also, the date of birth). People catch a glimpse of the sacred hair at Dargah Hazratbal and other shrines that house it.

22 Jamid-us- Thani(sixth month of the Muslim calendar).

Hazrat Abu Bakr Sidiq, the first Khalifa.**

Hazratbal, Soura, Pinjura, Shopian etc.

Devotees are shown the holy hair.

26 Rajab (seventh month of the Muslim year).

Shab-i-M'iraj or M'iraj Alam.*

Hazratbal, Kalashpora, Soura, Aham Sharif,Makhama etc.

Prophet Muhammad (SAW)'s ascension to the heaven. M'iraj is the ladder upon which he (SAW) is related to have ascended from Jerusalem to Heaven.

21 Ramadhan. Hazrat AM, the fourth Khalifa.

Hazratbal, Baramulla etc.

Pilgrims catch a glimpse of the holy hair at Dargah Hazratbal.

18 Zilhajj. Hazrat Usman, the third Khalifa.

Hazratbal etc. Devotees are shown the holy relic.

27 Zilhajj. Hazrat Umar Farouq, the second Khalifa.

// u

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* State holiday on the 'urs and the Friday following. Kashmir University because of its proximity to the Dargah remains closed on the next day as well.

** In Islam the title is given to the successor of the Prophet Muhammad (SAW). The Khalifa is vested with absolute authority in all matters of the state, both civil and religious, as long as he rules in conformity with the law of the Qur'an and the Hadith.

'Urs at certain places like Batmalu, Aishmuqam, Bijbehara and Anantnag is celebrated according to the availability of peasants.

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APPENDIX: B

RELIGIOUS ASSEMBLAGES AT THE SHASH BUQ 'A 'ALIA

SHRINE OCCASION TIMING RECITALS PARTICIPANTS

a. Dargah Hazratbal.

Every twelfth day in the lunar month.

Between zuhr and 'asrprayers.

Khatam-i-Nabi (SAW).Khatam-i-Ghauth-ul-AzamDastagir,Khatam-i-Amir-i-KabirSaiyid AliHamadanietc.

More than one thousand.

EveryThursday of the solar month.

Between maghrib and 'isha prayers.

Khatam-i-Nabi (SAW),Khatam-\-Dastagir,Khatam-\-Amir-i-Kabir,durud etc.

The number varies between 800 and 1000

Nightpreceding

AfterV S / 7 3 ,

Khatam-\- Nabi (SAW),

Upto 70,000

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Milad(11 and 12Rab'i-ul-Awwal)

continuing till fajr prayers.

Khatam-\-Dastagir,Khatam-\-Amir-i-Kabir,Khatam-\-'Alamdar-i-KashmirShaikhNuruddinRishi,Khatam-i-Sultan-ul-'Arifin ShaikhHamzaMakhdumetc.

Night preceding the Friday following.

u // About50,000.

Night preceding Mi'raj 'Alam (25 & 26 Rajab).

// n Between 65,000 & 70,000.

Night preceding the Friday following.

Between Vs/73 and fajrprayers.

Khatam-]-Nabi (SAW),Khatam-\-Dastagir,Khatam-]-Amir-i-Kabir,Khatam-i-Naqshband,Khatam-\-'Alamdar,Khatam-\-

Upto 50,000.

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Sultan etc.

Throughout the holy month of Ramadhan.

Between 'asr and maghrib prayers.

ft 21,000.

Nights preceding anniversaries of the four Khulafa_ Hazrat Abu Bakr(21 and 22 Jamad- us-Sani), Hazrat 'Ali (20 and 21 Ramadhan), HazratUsman (17 and 18 Zilhajj), and Hazrat Umar Farouq (26 and 27 Zilhajj).

Between Vs/73 and fajrprayers.

ft Between 10,000 and 15,000.

b.Khanqah-i-Mualla

Every sixth day of the lunar month.

After fajr andcontinuingtillforenoon. Later, between zuhr and 'asrprayers.

Khatmat etc. are recited. Mainhighlight is the sermon on the contributory role of Saiyid Ali Hamadani and its relevance in

Upto 10,000.

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contemporarytimes.

A day prior to 'urs (5 Zilhajj).

Between zuhr and 'asrprayers.Later,betweenmaghriband 'ishaprayers.

Khatmat,Awrad-i-Fathiya,durud,manqabatetc. arerecited.

Upto 15,000.

Night preceding the 'urs (5 and 6 Zilhajj).

After 'isha andcontinuing till fajr prayers.

// Between 30,000 and 35,000.

c.MakhdumSaheb

Every thirteenth day in the lunar month.

After fajr, continuing tillforenoon.

Khatmat, durud, n'at etc. are intoned.Majorhighlight is the sermon.

Between 10,000 and 15,000.

EveryMonday and Thursday.

tt n r t

EachWednesdayevening.

Between maghrib and 'isha prayers.

Khatmat, n'at, durud, manajat, etc. are recited.

Between 10,000 and 12,000.

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An evening prior to ’urs (23 Safar).

n f t 20,000approximately.

After 'isha prayers.

Mehfii-\-Awrad-i-Fathiya.

Nearly 29,000.

Nightpreceding'urs(23 and 24 Safar).

Between 'isha and fajrprayers.

Khatmat, manajat, durud etc. are read. Light is thrown on thecontributory role of Shaikh Hamza Makhdum.

Upto 35,000.

d. Tsrar-i- Sharif

Every Thursday {Tsrar Breswar).

After fajr, continuing tillforenoon.

Khatmat, durud, n'at etc. are recited.

15,000approximately.

An evening prior to 'urs (25 Shaban).

Between maghrib and 'isha prayers.

u 29,000.

Night preceding the 'urs (25 and 26 Shaban).

Between 'isha and fajrprayers.

Khatmat, manqabat, durud etc. are intoned. The shrine reverberates with the continual

Nearly 36,000.

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deep recital of "Va 'Aiamdar

c. DastagirSaheb,Khanyar.

Everyeleventh day in the lunar month.

After fajr, continuing tillforenoon.

Khatmat, durud, etc. are recited.

14,000.

29th Rabi-ul- Awwal till the day of 'urs.

After fajr prayer, continuing tillforenoon.Also,betweenmaghriband 'ishaprayers.

Khatmat, n'at, durud etc. are intoned.

About 15,000.

I

Evening prior to 'urs(10 Rabi-us- Sani).

Between maghrib and 'isha prayers.

A sermon is delivered. Khatmat, Kibriyat-i- Ahmar etc. are read.

Between 18,000 and 21,000.

Nightpreceding'urs(10 and 11Rabi-us-Sani).

After'isha,lasting tillfajrprayer.

Khatmat,durud,Kibriyat-i-Ahmar,manajat, n'at etc. are intoned. Continuous recitals of nYa Shaikh Abdul Qadir Shain-

35,000approximately.

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i-llah" resonate through the entire shrine complex.

f.NaqshbandSaheb.

The days intervening 21 Safar and 3 Rabi-ul- Awwal.

After fajr, lasting till forenoon.

Khatmat, manaqib, durud etc. are read.

More than 11,000.

A day before 'urs(2 Rabi-ul- Awwal)

//Later, between maghrib and 'isha.

Khatmat, manaqib, durud etc. are intoned. A sermon is alsodelivered.

More than 18,000.

Night preceding the ’urs (2 and 3 Rabi-ul- Awwal).

After 'isha till fajr.

// About 35,000.

On the eve of 'urs(3 Rabi-ul- Awwal).

Between'asr(Khauja Digar) andmaghrib.

// About 36,000.

EveryThursday.

Between 'asr and maghrib

Recitals including the performance

30,000.

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prayers. of zikr.

Common to all the Khanqahs.

Nights preceding Milad, M'iraj 'Alam, the respective Fridays that follow and anniversaries of the Khulafa.*

After'isha,continuing till fajr.

The Quran, durud, n'at etc. are recited.

The attendance is quite good.

* Besides, the Quran, durud etc. are read on Shab-i-Barat, Shab- i-Qadr etc.

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A P P E N D IX : C

R E L IC S H O U S E D IN T H E M A J O R SH R IN ES

SHRINE

a. Dargah Hazratbal.

RELIC PROCUREMENT___________________________ UNVEILING

Holy Saiyid Abdullah, the original custodian ofhair of the the relic was deported in 1024 A. H. toProphet Hindustan for a couple of months on the(SAW). orders of the Caliph carried out by the

governor of Madina. Before leaving, the Saiyid took the following along with him:1) holy hair of the Prophet (SAW);2) his (SAW) sash that was wrapped round a turban and 3) a saddle used on a horse by Hazrat Ali. Later, the Saiyid’s sons, in order to repay a loan sold the holy hair along with its caretaker to Nuruddin Ishbari, a rich Kashmiri merchant. Once the deal was made, he proceeded to Kashmir. But spies informed Aurangzeb about the incident straight after Ishbari left for Kashmir. The Emperor gave orders for its retrieval. Ishbari, bound for Kashmir, was found in Lahore. The relic accompanied by its caretaker was presented to Aurangzeb. The latter commanded that the relic be kept in the Khanqah of Khwaja Muinuddin Chishti. But barely nine days had passed than Aurangzeb had a vision of Muhammad (SAW) in his dream. He (SAW) told the Emperor to dispatch the relic to Kashmir without any tardiness. Hence the relic was brought back from Ajmer and preparations were made to send it to its rightful owner and abode. At Lahore it was learnt that Khwaja Ishbari had passed away. So the caretaker of the relic took Ishbari’s bier along and then went on his wayto Kashmir. As soon as the relic reached Kashmir, the news of its arrival spread like

Earlier the devotees caught a glimpse of the holy hair chiefly on M‘iraj ‘Alam (the relic was exhibited for 3 days) and Eid-i-M7afi?-un Nabi (SAW)(3 days)_ two occasions and for six days Later, keeping in view the yearning of scores of

devotees to catch aglimpse of the relic, it was decided to exhibit it once each on the anniversary

of the four Khulafa too.At present, relic is shown on sixoccasions and

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b. Khanqah-i- Mualla.

c. Dastagir Saheb,

wildfire. Throngs of passionate devotees of the Prophet (SAW) swarmed round it.It was housed in the Khanqah of Khwaja Muinuddin Naqshbandi. Shaikh Muhammad Radhu was the first to unveil it. There was such a rush that many people stumbled. Shortly afterwards, the relic was shifted to Bagh-i-Sadiq Khan (present Hazratbal). Aurangzeb granted the revenue of three villages as jagir for its maintenance.

TheProphet’s(SAW)banner.

His (SAW) post.

SaiyidAliHamadani’s staff (now stolen).

Amir-i-Kabir Saiyid Ali Hamadani had received two things from Shaikh Muhammad Azkani. These were: 1) a banner that Muhammad (SAW) took along with him (SAW) to the battlefield and2) the Prophet’s (SAW) post used for

supporting tents that Imam Husain had taken along to Karbala.Before leaving Kashmir via Pakhli, Saiyid Ali Hamadani gave these relics to one of his favourite disciples Malik Ladi Magrey. When the Sufi breathed his last, Magrey accompanied by Malik Devi Ganai brought the banner and the post of Muhammad (SAW) and Amir-i- Kabir’s staff to Kashmir and kept these in the Khanqah-i-M.VLd\\a.. However, during the Sikh regime some unscrupulous elements tore the banner into two. Then once a thief in the guise of a traveller from Pakhli took refuge in the Khanqah with the intent of performing chilla and stole the Saiyid’s staff.

Sacred In 1221 A. H., a traveller came to Kashmirhair of from Afghanistan. He had with him the

ten days.

On the eve of ‘urs.

On the day of ‘urs.

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Khanyar.

d. Naqsband Saheb, Khwaja Bazar.

e. Rishi Saheb, Islamabad.

DastagirSaheb.

Written document signed by Hazrat Ali.

The staff of Abu Bakr Sidiq.

A stone on which a person, believed to have been the Prophet (SAW), left his footimpression. However, Kashmiri Pandits claim it to

sacred hair of Shaikh Abdul Qadir Jilani.The then governor Sardar Abdullah Khan purchased the relic and gave it to his preceptor Saiyid Buzurg Shah Qadiri. To house it, the latter erected a large Khanqah. The chamber where the relic was placed had earlier been used by Saiyid Jalal Shah Gilani for meditation.It was in the same chamber that he, in a contempl­ative trance beheld Dastagir Saheb. The Dastagir demanded that Saiyid Jalal vacate the place for him. Consequently, the very chamber was chosen as repository of the sacred hair. Incidentally, Saiyid Jalal was the first to display the relic on the eve of ‘urs.

The staff of Hazrat Abu Bakr, the first Khalifa, On the kept in the ATiawga/i-i-Faizpanah, is the occasion ofancestral relic of Khwaja Muinuddin ‘urs.Naqshbandi. He later passed it on to his khulafa.

Word has it that in the times of Sultan On the eventYusuf Shah Chak, at the hamlet of Darapora, of ‘urs.a virtuous person once went to a river bank to perform ablutions for fajr prayers. There his heart leapt at the sight of a resplendent countenance whose one feet was on a stone and another immersed in water. This man took his feet out of the water, moved a few steps forwards and disappeared. The man who witnessed this unusual scene thought of the stranger as somebody’s guest who

might have gone to the mosque to offer prayers. But once inside the mosque, he was unable to locate the stranger. After fajr prayer, he went on the look out for the man

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be the Shiv with a luminous face who, strangely enough, path or was nowhere to be found. So he again wentShiva’s to the same place where he had first seen him.feet. There the air was filled with the fragrance of

rose. He cast a glance at the stone. It had a deep foot impression and the fragrance was emanating from it. The incident caused a a great furore in Darapora. Learned men gave several interpretations pointing to the Prophet’s (SAW) presence. Therefore Sultan Yusuf Chak placed the stone in the ziyarat of Rishi Moul. It is extant and is displayed on the eve of Baba Hardi Rishi’s ‘urs.

f. Shaikh Zainuddin,

A staff presented

Aishmuqam. toAlamdar-i-KashmirShaikhNuruddinRishi byMir SaiyidAliHamdani.

One of the major relics at the shrine of Baba Zainuddin Wali at Aishmuqam is the holy

staff of Shaikh Nuruddin. It was gifted to him by Amir-i-Kabir Saiyid Ali Hamadani. The 8 feet long rod covered in green cloth is originally believed to have been in possession of Hazrat Owais Qami, the exalted Muslim who had the distinction of being a Companion of the Prophet Muhammad (SAW) without having met him during his lifetime.

Though nafl prayers are offered in times of natural calamities, blessings of the rod are also sought.

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A P P EN D IX : D

SHRINE

1. Baba Payamuddin, Ranboh,Gulmarg.

2. Baba Zainuddin, Aishmuqam.

C O M M O N L Y H E L D B E L IE F S

LOCATION______________ BELIEF

Mud hearth made The mud hearth supposed to have beenby Baba Rishi made by Baba Rishi is extant in ahimself. walled enclosure. Women who are

unable to conceive or have a desire for a male child plaster it with mud hoping that they would be blessed with what they have prayed for. Desir­ous women from different parts of the Valley flock to it. The number is great and the space short so much so that sometimes women are seen waiting for their turn.

The tomb of Baba Circumambulation of the sepulchre ofPayamuddin. the revered Sufi four times is done

out of reverence.Though the practice is not sanctioned in Islam, it might have its origins in the Buddhist tradition. The practice is prevalent at other shrines too.

Rod covered in green cloth believed to have been in the possession of Hazrat Owais Qami.

In times of natural calamity like epidemic, floods, drought etc., the blessings of the rod are invoked by taking it out and offering mass prayers.

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3. Rishi Moul, Islamabad;

Shaikh Dawud, Batmalu.

4. Shaikh Hamza Makhdum Kashmiri, Koh-i-Maran hillock.

Surroimding areas, On the eve of 'urs, people livingon the occasion of nearby refrain from cooking and‘urs. eating meat. Their belief is that they

would be denied the blessings of the Sufi. This act cannot be labelled superstitious because the real intent is not to be disrespectful to the Rishi way of life.

Water reservoir. In times of natural calamities likedrought etc., people of the Valley from towns and villages would assemble at one place from where they proceeded in a procession to the shrine of Shaikh Hamza Makhdum. To seek pardon for their sins, they would carry pitcher-pots and leather bags on their shoulders and recite the kalima. On reaching their destination, they would pour the water into the tank. They believed that this way Allah, through the intercession of Makhdum Saheb, saved them from natural disasters. The practice was in vogue till the mid twentieth century.

The flight of Generally, cleaning the sweepingsteps leading to the stairs leading to the shrine with ashrine broom is an act of reverence.

However, those going through

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dreadful ordeal, clean the stairs with this belief that the bad phase in their lives will pass sooner than expected. They make a solemn promise to clean the stairs usually on Mondays and Thursdays.

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APPENDIX: E

WAQF*

The mandate laid down by Sultan Sikandar reads:

"Therefore, I, the humble servant of the exalted Saiyids and great Sufis, Sikandar Shah by name, in lieu of a jewel which the worthy Sufi Mir Saiyid Muhammad son of Saiyid Ali Hamadani bestowed upon me as a sacred relic, allot three villages of Kashmir viz. Wachi from pargana Shahpore, Nunwani from pargana Martand and Tral from pargana Uller together with the pieces of land upon which the Khanqah-\-Mua\\a has been constructed and its suburbs, purchasing them from the owners thereof, for the prayers and meditation of the virtuous servants of Allah and hereby reserve these villages for the expenses of Khanqah-i-Mualla of the great Saiyid, the chosen of the people of enlightenment, the descendant of the holy Prophet (SAW), the source of knowledge and inspiration and the founder of Islam (in Kashmir), Hazrat Amir-i- Kabir Saiyid Ali Hamadani and hereby pronounce the three villages and tracts of land mentioned above as property of the shrine for common convenience and the use of high and low."

The document drew up by Mir Muhammad Hamadani reads:

"In accordance with the great desire and repeated requests of the exalted Sultan (Sikandar Shah), we built a mosque on the platform which my father had erected under the inspirational instructions of our great ancestor the holy Prophet (SAW), and with a special mandate were allotted the villages of Wachi, Nunwani, and Tral from the Shahpore, Martand, and Uller pargana as waqf, so that the keepers of the Khanqah-\-Mua\\a and the disciples passing their time in devotion therein might remain secure and immune from seeking the necessities of life. I appoint my wise and great brother Maulana Muhammad Saiyid as the superintendent of this mosque and the belongings thereof so that he might look to the comfort and convenience of strangers, the inmates of the sanctuary who might be busy with the work of

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reform and devotion, and that mendicants, devotees, pious men, sincere believers and seekers after enlightenment might receive a share from the fruits of this commendable fruitful tree and the inmates of this mosque may aspire to the heights of 'I have conference with God'. Maulana Saiyid should be servant of the great and elderly, obedient to the pious, a brother to youngsters and a father to orphans. He should supervise, watch and assist in the collection of the revenue of the aforesaid villages. If Allah forbid, an inmate devotee happens to commit a fault, he should pardon him once or twice and if he persists on it the third time, he should be warned and rebuked and if the persistence is stubborn he should punish him with expulsion from the Khanqah- i-Mualla. He should clothe the naked and satiate the hunger of the hungry and the starving people."

* Reproduced from A Brief History of Shah-Hamdan-Mosque Known as Khanquah-i-Mouaiia, Srinagar-Kashmir & Mir Sayyid Ali Hamdani (May Allah be pleased with him), ed. G. M. D. Hamdani Zuhra, The Young Attendants of Khanquah-i-Moualla, Kashmir (n. d.).

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Appendix F:

IT IN E R A N T F O L K P ER FO R M E R S O N ‘ U R S E V E

HALT PLACE DAYS DURATION ('arrival and departure)

i ST Fair at Akingam.

-.ND Fair at Acchabal.

,RD ‘urs at the shrine of

Baba Zainuddin

Wali in Aishmuqam.

Five. Walking barefoot, the band or the

folk performers arrive in the

afternoon of the first day of ‘urs.

They stay at the shrine for five

nights. They leave at noon on the

sixth day and proceed to the

shrine of Baba Hardi Rishi at

Anantnag.

.TH ‘urs at the shrine of

Baba Hardi Rishi in

Anantnag.

The band reach the shrine of

Baba Hardi in the afternoon on

the first day of ‘urs eve. They

halt there for five nights. They

leave at noon on the sixth day

for making their presence felt at

the shrine of Baba Nasibuddin

Ghazi in Bijbehara.

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5™ ‘urs at the shrine of

Baba Nasibuddin

Ghazi in Bijbehara.

Still resuming their journey

barefoot, the folk performers

arrive at the shrine of Baba

Nasib in the afternoon. Yet again

they stay for five nights. They

start leaving at noon on the sixth

day of their stoppage at the

annual ‘urs celebrations in the

shrine of Baba Nasibuddin.

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1)Appendix: G

Questionnaire

1. What are the distinctive characteristics of the shrine?

2. To what extent are the rituals practiced here different from those of the other shrines of Kashmir?

3. Why Naqsband Saheb is called 'Mushkilkusha'? Does this title conflict with the teachings of Khwaja Bahauddin Naqshbandi or, more importantly, with the teachings of other prominent Naqshbandi Sufis with their emphasis on Allah being the sole arbitrator?

4. What is Khauja Digar? Who coined this term? What is its religious significance? Is there any Khauja Digar of the sort performed in other Naqshbandi circles of the subcontinent?

5. How many manqabat have been penned on Khwaja Muinuddin Naqshbandi? Which manqabat is the most popular and frequently intoned in religious assemblies at the shrine?

6. What are the origins of Khatam-\-Naqshband? What is its specialty? Is it recited at the religious assemblies organized at the residence of the devotees?

7. Why do the devotees, during the recital of Khatam-\- Naqshband, pause after chanting Allah?

8. What is the number of devotees visiting the shrine during the days of 'urs? Has the number declined owing to the propagation of the teachings of Ahi-i-Hadith and Jamat-i- Islami?

9. Which elite families of Srinagar or elsewhere in the Valley are connected with the shrine in terms of devotion?

10. What classes of urban society frequent the shrine on the eve of 'urs?

11. What is the number of women devotees to the shrine?

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12. Has modern education brought about any change in the outlook of devotees of the shrine?

13. How many devotees participate in Shab-i-bedari?

The above questions were asked to the imams, khatibs and custodians of various shrines, and also some prominent and educated devotees of the shrine.

Following questions were asked to the devotees, including elite and the ones from humble backgrounds:

1. Why do you come to the shrine? Is your purpose spiritual or mundane?

2. Do you invoke the help of Allah or the Sufi once inside the shrine?

3. Do you consider the shrine a symbol of Kashmiri Muslim identity?

4. How far is the identity of the shrine different from that of a mosque?

Following questions were asked to some traditional and rural women ardently singing wanwun at the shrine of Shaikh Nuruddin Rishi:

1. Why do you sing wanwun? What is its importance in your religious and social life?

2. Have you consulted any book for memorizing wanwuns?

3. Do your children like your participation in the concert of the sort in view of the spread of religious education through the darsgahs?

4. Do the custodians of the shrines or the adherents of the shrines pay you any honorarium for doing this service to Shaikh Nuruddin Rishi?

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Appendix: I A Folk Song

This folk song is an expression of the spiritual and social importance of the shrines of Hazratbal as well as Shaikh Nuruddin Rishi in the folk consciousness. It is not just the intent of visiting the shrine of Hazratbal as a pilgrim that is supreme on the minds of the devotees, but also the idea of going on a picnic to the Dal Lake and the Mughal gardens in the process that exhilarates the spirit of God-fearing and cheerful Kashmiri women folk. Several European travelers portrayed the enjoyable moments theKashmiris had on the eve of the 'urses while riding on theshikaras and doongas bound for the Mughal gardens after their obeisance at the Hazratbal. Significantly, reference to the devotees' visit to the shrine of Shaikh Nuruddin Rishi onThursdays on foot highlights the spiritual and recreationalimportance of the need for such activities by Kashmiri women.

241

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