#sufisozluk

[museumofkashmir]

Tears of repentance couldn't wash the stains of my sins My eyes turned white but the record of my deeds is still dark — Ghani Kashmiri Kashmir in Persian literature: This is a series dedicated to Kashmiris and Persian poets whose work reflected Kashmir and its people. Kashmir, according to Iqbal, is known as the Iran-e-Sagheer - the Little Iran. This is due to the Central Asian influence which added its essence deeply in the country 14th century onwards. Kashmiri poets, writers and Saints would often write in Farsi. It established Kashmir as an important centre in the Farsi speaking world. Farsi was an official language from the 15th century until 1899 when Urdu replaced it. However it’s influence continues to be on our language and even our civilisation. Photos by @omarbazaz Compilation: @persian.poetry.in.urdu Translation: @aga_hani #KashmirHistoryProject #Kashmir #Kashmiris #فارسی #غنی_کشمیری #Iran #Samarkand #farsipoetry #sufism #sufisozluk #sufipoetry #iran #shair #farsça https://www.instagram.com/p/CQYu-9lnmXW/?utm_medium=tumblr

[papatyakokankizz]

"Kalbi hem kanatları, hem taşıması en zor yükü insanın." 🌹🌵

[lafahra]

Allah Onlardan Ebeden Razı Olsun..

[museumofkashmir]

La Illāhā ṣahih korum Waḥi korum panun pān Wūjūd travith mūjūd rotum Adu’ bu’ votus lā makān Kalima: the Islamic declaration of faith. “There is no God but Allah, and Muhammad is the messenger of Allah.” La-makaan: having no dwelling or place, omnipresent, God. Nund Reshi, (1377-1438) known as Sheikh Noor-ud-Din Noorani was a Kashmiri Muslim preacher, poet and mystic. He has honoured with the titles of the Alamdar-e-Kashmir (the flag-bearer of Kashmir) and the Sheikh ul Aalam (the teacher of the worlds). He is the founder of the Reshi order, an indigenous Sufi tradition of Kashmir. Many Kashmiris consider Nund Reshi to be their patron saint or even a national saint. At the age of 30, Nund Resh retreated to a complete withdrawal from social life. But in 1420, he returned from the twelve years of meditation to establish a new Sufi order. He was intensely involved in the spiritual and political life of Kashmiris. Along with his disciples, both men and women spread Islam into the remote corners of Kashmir. 
Six centuries after he passed away, his teachings in the form of Shruks are recited to this day. 
References: Khan, Ishaq, “The Impact of Islam in the Sultanate period”
 Rafiqi, Abdul Qaiyum, “Sufism in Kashmir: Fourteenth to the Sixteenth Century”
 Bazaz, Abir, “ The Negative Theology of Nund Reshi" Photo: @omarbazaz / @captivatingkashmir #KashmirHistoryProject #Kashmiris #Kashmir #Sufism #sufisozluk #sufiquotes #nundreshi https://www.instagram.com/p/CNuk7Q-HrzV/?utm_medium=tumblr

[museumofkashmir]

Love seats together the king and the beggar Floods remove the distinction between the high and the low — Ghani Kashmiri Kashmir in Persian literature: This is a series dedicated to Kashmiris and Persian poets whose work reflected Kashmir and its people. Kashmir, according to Iqbal, is known as the Iran-e-Sagheer - the Little Iran. This is due to the Central Asian influence which added its essence deeply in the country 14th century onwards. Kashmiri poets, writers and Saints would often write in Farsi. It established Kashmir as an important centre in the Farsi speaking world. Farsi was an official language from the 15th century until 1899 when Urdu replaced it. However it’s influence continues to be on our language and even our civilisation. Photos by @omarbazaz Compilation: @persian.poetry.in.urdu Translation: @aga_hani #KashmirHistoryProject #Kashmir #Kashmiris #فارسی #غنی_کشمیری #Iran #Samarkand #farsipoetry #sufism #sufisozluk #sufipoetry https://www.instagram.com/p/CQWVT66Hre3/?utm_medium=tumblr

[museumofkashmir]

Mir Sayyid Ali Hamdani's (1314-1384) commonly known as Shah Hamadan, was born in Hamadan, Iran and died at the age of seventy-two in 786 A H.=1384 A.C. and is buried at Khatlan in Turkistan. Shah Hamadan by his three visits to the Valley of Kashmir helped in the spread of Islam by preaching and persuasion, gave impetus to arts and crafts and promoted learning in the latter part of the fourteenth century. His son Mir Muhammad built the Khanqah-i-Maula, Srinagar, now known as the Mosque and Shrine of Shah Hamadan. Mir Sayyid ‘Ali earned his living by sewing caps, was a poet, and wrote on religion, ethics and politics. The present ziyarat or shrine of Shah Hamadan on the Vitasta is said to have been erected in 798 a.h.=1395 a.o. on the spot where one of the two trials with the priests took place. The verse mentioned above is from the mosque attached to Khanqah. The abode of Shah e Hamadan was later versified and added. This ziyarat first built by Sultan Qutb-ud-Din, therefore, really represents the great Sayyid's chilla-khaana or the place of retreat and devotion, and not his tomb, which is in Khatlan. It is constructed chiefly of the wood of the deodar pine, and is equipped with, a pyramidal steeple of timber capped with brass. When Shah-e-Hamdan came to Kashmir, after escaping the tyranny of Timurids, it was the reign of Sultan Qutub-ud-Din Shahmiri. The Sultan greatly revered the Sufi saint and had such great regard to a cap given to him by the Saint that he always wore it under his crown. This cap passed on to the succeeding Sultans and was buried with the body of Sultan Fath Shah as his last will. More in the comments. Photo: @KashmirThroughMyLens Reference: Sufi, G. M. D. Kashir: being a history of Kashmir : from the earliest times to our own. 2015. #KashmirHistoryMonth #KashmirHistoryProject #sufism #sufiquotes #sufisozluk #sufishrine #shahehamdan #Kashmir https://www.instagram.com/p/CRbc5x0sWEw/?utm_medium=tumblr

[museumofkashmir]

“Nund Rishi appeals to Shāh-e Hamadān (“the King of Hamadan”), Mīr Sayyīd Alī Hamādanī, the Kubrāwiyyā saint from Hamadān, who visited Kashmir shortly before his death in 1371 with hundreds of his followers and whose son, Mīr Muḥammad Hamādanī, played a significant role in the consolidation of Islam in Kashmir.” Nund Reshi during his time was vocal about his views towards the clergy which were the foreign Kubrāwiyyā order. He often criticises the clergy in Shruks, accusing them of acquiring knowledge for the sake of livelihood. He was also anti-caste at the same vocalising the teachings of Islam in the common tongue - Kashmiri. But in this verse, he expresses deep reverence to Shāh-e Hamadān. He had met him during Shah’s last visit to Kashmir in Mattan. However he maintained his criticism of the Brahmin and the Muslim Clergy class which even led to his arrest and exile of his disciples. To the point that he only spent six months in Srinagar - which was dominated by the clergy establishment. Despite the manufactured narratives and intrigue against the Alamdar-e-Kashmir, Shah’s son Mir Muhammad issued a declaration, declaring the Alamdar, a wali - who spread the message of Islam across Kashmir. References: Khan, Ishaq, “The Impact of Islam in the Sultanate period”
 Rafiqi, Abdul Qaiyum, “Sufism in Kashmir: Fourteenth to the Sixteenth Century”
 Bazaz, Abir, “ The Negative Theology of Nund Reshi" Translation: @aliyanazki Photo: @imadclicks #KashmirHistoryProject #Kashmiris #Kashmir #Sufism #sufisozluk #sufiquotes #nundreshi https://www.instagram.com/p/CN--1DgHa8Q/?utm_medium=tumblr

[nurdanakyurt-blog]

#sufisozluk #hikmetaniloztekin #lâl https://www.instagram.com/p/BuqNDe9Fuxt/?utm_source=ig_tumblr_share&igshid=blemxxm8nay8