APPENDEX: 1 'URS CHART DATE 'URS PLACE REMARKS a. 6 Zilhaj Amir-i-Kabir Mir Srinagar, State holiday (last month of Saiyid Ali Sopore & Tral. (gazetted for the Muslim Hamadani. Kashmir Province). year). b. 24 Safar Mahbub-ul-Alam Srinagar, Piligrim rush is (second Shaikh Hamza Tujjar etc. notable Mondays month of the Muslim year). Makhdum. and Thursdays too. c. 5 Vayuk (first month in the Kashmiri calendar). 14 Har (third month in the Kashmiri calendar). Baba Nasibuddin Ghazi. Baba Nasibuddin Ghazi. Naslapora, Budgam. Bijbehara, Ha ran Warapora. Celebrated according to the Kashmiri calendar. 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). 26 Shaban (eight month of the musiim). Shaikh-ul-Alam 'Alamdar-i- Kashmir Shaikh-ul-Alam 'Alamdar-i- Kashmir. Tsrar-i-Sharif, Draigam, Ravyar, Honstipora, Sotaharan, Shonglipora etc. Tsrar-i-Sharif etc. The preceding 'urs celebrations include unbridled enthusiasm and energy of the wanwun-smglng women. 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. 216
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 Wali. Zainuddin Aishmuqam. Devotees light torches called frove in local parlance. 12 Vahyuk g. 12 Katak (a month in the Hindi calendar). 3 Vahyuk Baba Rishi. Ranboh, Gulmarg. The 'urs is celebrated according to the Hindu calendar. h. 24 Zeth (second month in the Kashmiri calendar). i. l l Rabi-us- Thani (fourth month of the Muslim year). Shaikh Dawud Batmalu Saheb. Ghauth-ul-Azam Dastagir. Batmalu, Srinagar. Khanyar, Srinagar, Palhalan, Asham Sharif, Baramulla, Pinjora, Shopian. People refrain from cooking meat. The meal is not entirely vegan and egg and cheese are on the menu. The holy hair of Dastagir Saheb is shown to the devotees. People living in Khanyar (especially) organize religious assemblies 217
j. 3 Rabi-ul- Awwal (third month of the Muslim year). k. 12 Rabi-ul- Awwal. 22 Jamid-us- Thani (sixth month of the Muslim calendar). 26 Rajab (seventh month of the Muslim year). Khwaja Naqshband Mushkilkusha. Eid-i-Milad-un- Nabi (SAW).* Hazrat Abu Bakr Sidiq, the first Khalifa.** Shab-i-M'iraj M'iraj Alam.* or 21 Ramadhan. Hazrat AM, the fourth Khalifa. 18 Zilhajj. Hazrat Usman, the third Khalifa. 27 Zilhajj. Hazrat Umar Farouq, the second Khalifa. Khanqah-\- Faizpanah, Khwaja Bazar. Hazratbal, Kalashpora, Soura, Zachaldara, Serhama, Pinjura, Shopian, Khadam, Makhama etc. Hazratbal, Soura, Pinjura, Shopian etc. and feast on wazwan. Peculiarity of 'urs is offering of the congregational Khauja Digar. 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. Devotees are shown the holy hair. Hazratbal, Prophet Muhammad Kalashpora, (SAW)'s ascension Soura, Aham to the heaven. M'iraj Sharif, is the ladder upon Makhama etc. which he (SAW) is related to have ascended from Jerusalem to Heaven. Hazratbal, Pilgrims catch a Baramulla etc. glimpse of the holy hair at Dargah Hazratbal. Hazratbal etc. Devotees are shown the holy relic. // u 218
* 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. 21
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 'asr Khatam-i- Nabi (SAW). Khatam-i- Ghauth-ul- Azam Dastagir, Khatam-i- Amir-i-Kabir Saiyid Ali Hamadani etc. More than one thousand. Every Thursday of the solar month. Between maghrib and 'isha Khatam-i- Nabi (SAW), Khatam-\- Dastagir, Khatam-\- Amir-i-Kabir, durud etc. The number varies between 800 and 1000 Night preceding After V S / 7 3, Khatam-\- Nabi (SAW), Upto 70,000 220
Milad (11 and 12 Rab'i-ul- Awwal) continuing till fajr Khatam-\- Dastagir, Khatam-\- Amir-i-Kabir, Khatam-\- 'Alamdar-i- Kashmir Shaikh Nuruddin Rishi, Khatam-i- Sultan-ul- 'Arifin Shaikh Hamza Makhdum etc. Night preceding the Friday following. u // About 50,000. Night preceding Mi'raj 'Alam (25 & 26 Rajab). // n Between 65,000 & 70,000. Night preceding the Friday following. Between Vs/73 and fajr Khatam-]- Nabi (SAW), Khatam-\- Dastagir, Khatam-]- Amir-i-Kabir, Khatam-i- Naqshband, Khatam-\- 'Alamdar, Khatam-\- Upto 50,000. 221
Sultan etc. Throughout the holy month of Ramadhan. Between 'asr and maghrib ft 21,000. Nights preceding anniversaries of the four Khulafa_ Hazrat Abu B akr(21 and 22 Jamadus-Sani), Hazrat 'Ali (20 and 21 Ramadhan), Hazrat Usman (17 and 18 Zilhajj), and Hazrat Umar Farouq (26 and 27 Zilhajj). Between Vs/73 and fajr ft Between 10,000 and 15,000. b. Khanqah-i- Mualla Every sixth day of the lunar month. After fajr and continuing till forenoon. Later, between zuhr and 'asr Khatmat etc. are recited. Main highlight is the sermon on the contributory role of Saiyid Ali Hamadani and its relevance in Upto 10,000. 222
contemporary times. A day prior to 'urs (5 Zilhajj). Between zuhr and 'asr Later, between maghrib and 'isha Khatmat, Awrad-i- Fathiya, durud, manqabat etc. are recited. Upto 15,000. Night preceding the 'urs (5 and 6 Zilhajj). After 'isha and continuing till fajr // Between 30,000 and 35,000. c. Makhdum Saheb Every thirteenth day in the lunar month. After fajr, continuing till forenoon. Khatmat, durud, n'at etc. are intoned. Major highlight is the sermon. Between 10,000 and 15,000. Every Monday and Thursday. tt n r t Each Wednesday evening. Between maghrib and 'isha Khatmat, n'at, durud, manajat, etc. are recited. Between 10,000 and 12,000. 223
An evening prior to urs (23 Safar). n ft 20,000 approximately. After 'isha Mehfii-\- Awrad-i- Fathiya. Nearly 2,000. Night preceding 'urs (23 and 24 Safar). Between 'isha and fajr Khatmat, manajat, durud etc. are read. Light is thrown on the contributory role of Shaikh Hamza Makhdum. Upto 35,000. d. Tsrar-i- Sharif Every Thursday {Tsrar Breswar). After fajr, continuing till forenoon. Khatmat, durud, etc. recited. n'at are 15,000 approximately. An evening prior to 'urs (25 Shaban). Between maghrib and 'isha u 2,000. Night preceding the 'urs (25 and 26 Shaban). Between 'isha and fajr Khatmat, manqabat, durud etc. are intoned. The shrine reverberates with the continual Nearly 36,000. 224
deep recital of "Va 'Aiamdar c. Dastagir Saheb, Khanyar. Every eleventh day in the lunar month. After fajr, continuing till forenoon. Khatmat, durud, etc. are recited. 14,000. 2th Rabi-ul- Awwal till the day of 'urs. After fajr prayer, continuing till forenoon. Also, between maghrib and 'isha Khatmat, n'at, durud etc. are intoned. About 15,000. I Evening prior to 'urs (10 Rabi-us- Sani). Between maghrib and 'isha A sermon is delivered. Khatmat, Kibriyat-i- Ahmar etc. are read. Between 18,000 and 21,000. Night preceding 'urs (10 and 11 Rabi-us- Sani). After 'isha, lasting till fajr prayer. Khatmat, durud, Kibriyat-i- Ahmar, manajat, n'at etc. are intoned. Continuous recitals of nya Shaikh Abdul Qadir Shain- 35,000 approximately. 225
i-llah" resonate through the entire shrine complex. f. Naqshband Saheb. The days intervening 21 Safar and 3 Rabi-ul- Awwal. After fajr, lasting till forenoon. Khatmat, manaqib, durud are read. etc. More 11,000. than A day before 'urs (2 Rabi-ul- Awwal) // Later, between maghrib and 'isha. Khatmat, manaqib, durud etc. are intoned. A sermon is also delivered. More 18,000. than 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) and maghrib. // About 36,000. Every Thursday. Between 'asr and maghrib Recitals including the performance 30,000. 226
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, Shabi-Qadr etc. 227
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 RELIC PROCUREMENT UNVEILING a. Dargah Hazratbal. Holy hair of the Prophet (SAW). Saiyid Abdullah, the original custodian of the relic was deported in 1024 A. H. to Hindustan for a couple of months on the 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 way to 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 a glimpse 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 six occasions and 228
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. ten days. b. Khanqah-i- Mualla. The Prophet s (SAW) banner. His (SAW) post. Saiyid Ali Hamadani 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 and 2) 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. On the eve of urs. c. Dastagir Saheb, Sacred hair of In 1221 A. H., a traveller came to Kashmir from Afghanistan. He had with him the On the day of urs. 22
Khanyar. Dastagir Saheb. Written document signed by Hazrat Ali. 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. d. Naqsband Saheb, Khwaja Bazar. The staff of Abu Bakr Sidiq. The staff of Hazrat Abu Bakr, the first Khalifa, kept in the ATiawga/i-i-Faizpanah, is the ancestral relic of Khwaja Muinuddin Naqshbandi. He later passed it on to his khulafa. On the occasion of urs. e. Rishi Saheb, Islamabad. A stone on which a person, believed to have been the Prophet (SAW), left his foot impression. However, Kashmiri Pandits claim it to Word has it that in the times of Sultan Yusuf Shah Chak, at the hamlet of Darapora, a virtuous person once went to a river bank to perform ablutions for fajr 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 But once inside the mosque, he was unable to locate the stranger. After fajr prayer, he went on the look out for the man On the event of urs. 230
be the Shiv path or Shiva s feet. with a luminous face who, strangely enough, was nowhere to be found. So he again went to the same place where he had first seen him. 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. to Alamdar-i- Kashmir Shaikh Nuruddin Rishi by Mir Saiyid Ali Hamdani. 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. 231
A P P EN D IX : D C O M M O N L Y H E L D B E L IE F S SHRINE LOCATION BELIEF 1. Baba Payamuddin, Ranboh, Gulmarg. Mud hearth made by Baba Rishi himself. The mud hearth supposed to have been made by Baba Rishi is extant in a 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 Payamuddin. Circumambulation of the sepulchre of 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. 2. Baba Zainuddin, Aishmuqam. 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 232
3. Rishi Moul, Islamabad; Shaikh Dawud, Batmalu. Surroimding areas, on the occasion of urs. On the eve o f 'urs, people living nearby refrain from cooking and 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. 4. Shaikh Hamza Makhdum Kashmiri, Koh-i-Maran hillock. Water reservoir. In times of natural calamities like drought 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 steps leading to the shrine Generally, cleaning the sweeping stairs leading to the shrine with a broom is an act of reverence. However, those going through 233
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. 234
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 235
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 Khanqahi-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.). 236
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 Five. Walking barefoot, the band or the Baba Zainuddin folk performers arrive in the Wali in Aishmuqam. 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 The band reach the shrine of Baba Hardi Rishi in Baba Hardi in the afternoon on Anantnag. 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. 237
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. 238
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?. 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? 23
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? 240
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 the Kashmiris had on the eve of the 'urses while riding on the shikaras 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 on Thursdays on foot highlights the spiritual and recreational importance of the need for such activities by Kashmiri women. 241
M z $ Z M z J *,/> ^-37 <L» J* A i?>» { f w / 1 C SS <L*> jv z it * f * is A r '3 M z tw-y^ t SS <Li> <f jb ja$ s *<- j f $ Z f *,/> ^ <Lj> & 2 $ t J7 c / t J A1 Z f *./> < -ts <L» A* z i* i f / j7 M z if t 3S <L.i> j ja,> ^Cf t f * * & z f t 3 S A^ii >y % $ z \) & Jj i/f 4? M z l> <i_5; M z 1A -4? A f M z p jf)f z ( / * V 4 4 ^ j» z 0^ ^'/^> < 3 S J_il 242