Nund Reshi/Sheikh-ul-Aalam, or Sheikh Nooruddin Noorani (1377-1438) is the central figure of the social, cultural, literary and spiritual history of Kashmir. There is hardly any Kashmiri who does not remember some verse or some incident associated with him. In any social, political or religious gathering, something is necessarily recited from his poetry and guidance is sought from his words of wisdom. There is hardly any city, town or village in Kashmir with which some saying or incident of Nund Reshi is not attributed.
When we look at the emergence of Islam in Kashmir, we find that the first person who introduced Islam here was Sheikh Sharfudin of Turkistan commonly known as Bulbul Shah. By his efforts, the king of Kashmir, Rinchan Shah along with some courtiers accepted Islam. After this development, there was the need of institutionalizing Islam at different levels, this task was undertaken and accomplished by Shah i Hamadan Mir Syed Ali Hamadani (RA) who along with his 700 companions ,played a pivotal role in popularizing Islam in the masses. Under his guidance mosques, khanqahs, madrasahs, centres of trade and commerce were established and the people got empowered as they were endowed with both, knowledge and skill.
Both the two personalities i.e., Bulbul Shah and Shah i Hamadan were non-locals, the former was from Turkestan and the later from Iran. However, a local potent voice was yet to emerge from this land who would carry forward the message of Islam in the local language to the lengths and breadths of Kashmir,
this role was perfectly played by Sheikh Nooruddin Noorani . This was an extraordinary voice that became a vital part of the socio-cultural ethos of Kashmir. It emerged as the single spiritual voice that would bring all the social and religious communities of Kashmir together.
With the arrival of a large number of people from Central Asia to Kashmir, on the one hand, a lot of progress was seen in the fields of knowledge, industry, craft and politics, but at the same time, the local identity of Kashmiri's was under tremendous threat.
In such a tricky situation, Sheikh ul Alam promoted the local ethos and worked for safeguarding Kashmiri tradition, culture and language. He propagated Islamic fundamentals without having a clash with local culture, faith, beliefs and practices. He helped the Kashmiri people in coming out from the feelings of inferiority complex and infused them with a new spirit to play an exemplary role in shaping out their destiny. Thus, Kashmiri culture and language flourished with his patronage and attained unprecedented heights.
Many research- oriented efforts have been made to throw light on the life and legacy of Sheikh Nooruddin Noorani and today we have many valuable works available on his biography and poetry but due to lack of authentic sources the things are still hazy to a large extent. In modern times, the scholars like GN Adfar, Qari Saifuddin, Abu Nayeem, Shafi Shouq, Prof G R Malik, Prof Ali Muhammad Shad, Arib Bazaz, Assadullah Afaqui etc. have tried out their best to sift facts out of myths and legends. Recently, the prolific academician and writer Muzaffar Ahmad Khan has come up with an insightful book on the subject and hence has tried to open new vistas. This hardbound 340 page book tries to " sift facts from legends about the early life of the Sheikh and also to have a deeper look at the four-line verses (shrukhs ) of the saint-poet." Khan has also tried to clarify distorted and fabricated outpourings attributed to him. The writer has focused on authenticity and has tried his best to adopt an unbiased attitude throughout the book.
Commenting on the works of most of the writers, Khan writes, " All these writers fondly speak of his legendary birth and youth, and also of his miracles. No one has tried to have a second look at the outpourings attributed to him. Such writings seem to have distorted the real personality of the Grand Sheikh, as a Sufi. Some such attempts were , perhaps, deliberate. "
The book is divided into 17 chapters covering the life and poetry of the Sheikh and the writer has analyzed the remarks of Jonaraja, Baba Nasib al Din Ghazi , Sayyad Ali, K N Dhar, GN Gauhar, B N Parimo, M Y Teng etc to draw conclusions about the subject. The writer has tried hard to make an analytical study of the many significant books like Tarikh-i-Sayyid Ali, Noornama, Dastoor-i-Salikeen, Khat-i-Irshad and has laid more emphasis on the importance of Kalam-i-Sheikh to understand his life and times. The writer has tried to write in detail about the elements of quranic teachings in the poetry of the Sheikh under following headings:
1. Allah (God)
2. Prophet Muhammad (SAW),
3. Shahadah (Muslim Formula),
4. Al Quran,
5. Man and Life
6. Death
7. The Day of Judgement
8. Prayer (Salah)
9. Poor Due (Zakah)
10. Fasting (Sawm)
11. Haj (pilgrimage)
Thus, the writer has tried to justify why the poetry of Sheikh ul Aalam is often referred to as "Kashmiri Quran" i.e., the crux of Quranic teachings in Kashmiri language. However, the writer seems to be dissatisfied with most of the writers who try to present Sheikh ul Aalam as a didactic poet, rather he draws a conclusion that the Sheikh was a Sufi first and a Sufi last and like all Sufis, a humanist too. Some Shrukhs of the Sheikh have also been translated to describe different maqamat and ahwal of Tasawwuf.
The overall layout of the book is attractive and there are many colored pictures of the shrines associated with the Sheikh in the book as well.
There are many typographical errors in the book especially in Kashmiri script which can be corrected in the next edition.
It may be concluded towards the end that the book has added so much to the literature focusing on the life and poetry of Sheikh ul Aalam (RA) and it can be very useful to those interested in the critical study of the Grand Sheikh.
" I felt Him, thought about Him, searched and longed for Him,
Subdued the nature of my body to the needs of my mind;
I annihilated myself in the pit of fire,
I cherished poison as food, to know God."

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