The presence of this type of Sayyid naturally influenced the more pronounced Muslim mystics of Kashmir. These Muslim mystics, well known as Rishis or Babas, or hermits, considerably furthered the spread of Islam by their extreme piety and utter self-abnegation which influenced the people to a change of creed. Abu’l Fazl records his meeting with Wahid sufi. Faizi had informed Abu’l Fazl of the presence of the Saint in the following words:
“Here an enlightened anchorite has come to my view. For thirty years he has, in an unnoticed corner, been gathering happiness on an old mat. Affection and self-advertisement have not touched the hem of his garment . . . ”
Abu’l Fazl mentioned this to Akbar, who asked him to go and inquire. “By great good fortune,”wrote Abu’l Fazl, “I met with the saint and the old sore of the divine longing opened afresh. For a long time, he had lived the Uwais and Karkhi in a ruined habitation. He lived apart from joy and sorrow, and took nothing from anybody except broken bread. Though I didn’t know the Kashmiri language, yet I gathered much edification through an interpreter, and a new version dawned on me. As his heart was much alienated from the people, he could not come out from his cell. His Majesty was delighted with this news and resolved that he would go in person.
Jahangir in his memoirs says that “though they (the Muslim Rishis) have not religious knowledge or learning of any sort, yet they possess simplicity and are without pretence. They abuse no one. They restrain the tongue of desire and the foot of seeking. They eat no flesh, they have no wives, and always plant fruit-bearing trees in the fields so that men may benefit by them, themselves desiring no advantage. There are about 2,000 of these people.” Firishta and Abu’l Fazl have also described them in words of high praise as abstaining from luxury, living on berries and the wild fruits of the mountains. In remote corners of the valley, many of them had taken up their abodes for purposes of meditation and seculsion. G.T. Vigne, the traveller, during Sikh rule, met Baba Sa’id who refused to call even on the Governor of the time. Maharaja Pratap Singh called on Shah Abdur Rahim Safapuri. When the Maharaja asked if he could do anything for the Saint, the saint replied that he need not to be re-visited by the Maharaja, a reply reminding one of Diogenes (Diyujanus al-Kalbi) who, when Alexander asked him if he could do any service, told the conqueror to let him enjoy the sun.
In some instances, these Muslim Rishis constructed Ziyarat or Shrines, many of which remain to this day. The Shrines attest to their founders austerities and virtues and in their traditions from centers for local orders of holy men or Priests whose influence must necessarily be beneficial to the people as promulgating the principles of Humanity and the moral virtues. “Associated, as they are, with acts of piety and self-denial, the ziyarat are pleasant places of meeting at fair time, and the natural beauty of their positions and surroundings affords additional attraction. Noble brotherhoods of venerable trees of Chenar, elms, and the Kabuli poplar with its white bark and shimmer of the silver leaves,”says Lawrence, “gives a pleasant shade, and there is always some spring of water for the thirsty”
Saints and Rishis like Shaikh Nur-ud-Din, Baba Nasrud-Din, Baba Bam-ud-Din, Shaikh Hamza Makhdum, Sayyid Ahmad Kirmani, Sayyid Muhammad Hisari, Baba Zain-ud-Din, Baba Latif-ud-Din, Shukur-ud-Din, Hanif-ud-Din, Shah Vali Bukhari, Sa’id baba, Khwaja Hasan Kari, by their example and precept, smoothed the path of Islam in its slow, steady and systematic conversion of practically the whole valley. Shaikh Nur-ud-Din – The light of the Faith-is the great national saint of Kashmir.
Reference:
Sufi,G.M.D (1996). Kashmir Under The Mughals. Kashir: Being A History Of Kashmir(pp.96-98) Delhi:Capital Publishing House.
