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SUFISM IN KASHMIR A HISTORICAL OVERVIEW

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SUFISM IN KASHMIR A HISTORICAL OVERVIEW

Dr Firdoos Ahmad Ganie
Dr Manzoor Ul Islam
Dr Zulfqar Ashraf wani
Abstract
Sufism is a path of spiritual advancements, an expansion of consciousness, leading to awareness of self and the
universe,the substance of the truth. The practice of Sufism leads to the development of innate spiritual and
intuitive abilities. Sufism is divided into different orders of mystical brotherhood, although they share certain
case beliefs. Some Sufisbelieves in ‘’wahdat ul wujud’’ unity of all existence. Finding god in everything, while
some Shariah- centric (Shariah- Islamic law) believe in ‘’wahdat ul shuhud’’ unity of all witness, all creatures
observing one faith, god being transcendent some Sufis preach an extreme passivity to the point of renouncing
the world, while some stress on worldly –involvement in Kashmir, the major orders are the Naashbandi, the
Qadri the Suhrawardi, the Kubrawi and the Rishi. All except for the Rishi are said to have their origin in Iran
and central Asia. The people of Kashmirknow to their land as Pir Vaer or Rishi Vaer meaning the valley of
saints.
Key words: Sufism, culture, harmony mystic spiritual, Islam
Introduction:
The word Sufism has been derived from the Arabic word suf which means wool and is used for Muslim ascetics
and mystics this movement started in central Asia initially and gradually found its way to parts of the Muslim
world. Sufis are basically a pious minority in early Islamic fold who think more quotes’ outlook of prophet
Muhammad (saw) are lost in the political expansion. It is a movement against the indulgence of worldly affairs
and ultimate subjugation to god love for humanity and simple way of living stressed. The journey of Sufism in
Kashmir started with bulbul shah. The people of Kashmir are still inspired by the Sufis by their mystical
insights. The indigenous vision of Sufism was shaped logically by sheikh Noor u din popularly known as
NundRishi.
Sufism and Kashmirivision of Hinduism preach universal brotherhood Sufi does not consider HinduMuslim
different from each other. Believing that serving humanity as the highest form of righteous deed (Ibadah) their
deeds follow their words. This is the main reason that people from all walks of life held saints and sages in great
regard and their way to pious way to live the life. The teaching of Sufism, one forgets the barriers of religious
difference, and loves the most beautiful creature of god. The term Sufism embrace the philosophy and practices
which aim at direct god and man, and whose practice Sufism are called Sufis. In Arabic it is called Tasawwuf
while its cognate Sufi is used for the mystic. The period between 1200 to1500 AD is regarded as an important
in the history of medieval India. Some believe that the word Sufi has been derived from the word Suf meaning

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the wool. A woolen garment was a symbol of simplicity of life and renunciation of luxury. Some believe its
originis from Ahl us Suffa or the people of bench. The Sufis are united on the point that all is one, external, all
knowing, and allpowerful. There is a strong belief that electric practice come to define a Sufi and the growth of
Sufism in Kashmir. Besides, the staunch follower of Sufism, he played an innovative role to restore peace in the
valley and with his sheer desperation he spreads the message of peace, love and harmony among people of
Kashmir
The most dominant influence on the kashmiri Muslims, while the Sufi order like the Suhrawardi, Kubrawi,
Naashbandi and quadric arrived in Kashmir from Persia, central Asia and north india.Sufism is the esoteric and
spiritual dimension of Islam representing the inward aspects of the worlds of the greatest religion. The bases
and beginning of Tasawwuf is Iman which had six important beliefs and principles, viz the existence and the
unity of god, the angles, the prophets, the day of resurrection and lastly the good and evil, the god’s
predestination. The Islamic Tasawwuf find its root with the life and personality of the prophet Muhammad(
saw), who is the role model for all those mystics, spiritualists, Sufis, Darwishs, Fiqirs, Rishis and Pirs who had
dedicated their lives for gaining the knowledge of ‘Haqiqat’ and ‘Tariqat’ in the light of Quran and sunnah to
achieve this real goal of Islam.
The state of ours is no doubt the most beautiful region in the southAsian countries and is also gifted by the
almighty Allah with various natural resources. The valley of Kashmir due to its natural beauty,
civilization,culture,unique history and its people not only known to the world, but also played a key role in
drawing attention of large number of people including the Sufis, Rishes, Sayyid, Ulemas, poets, learned men
traders and different travelers.
The valley of Kashmir is generally known as ‘Pir Vaer’ that is the land of Pirs;Kashmir was inhabited by Hindu
rishes and Munnis. The establishment of Islam in Kashmiri in the 14 th century was due to the efforts of the first
TurkistaniSufi Sayyid Abdur Rahman arias bulbul shah.
The political, economic, social and personal factors that led to the birth and growth of Sufism were multifarious.
Firstly the basis of Sufism may be sought in the human aspiration to a personal direct approach to, and a more
intense experience of, the Supreme Being and the religious truth. A strong religious emotion could not be
satisfied by any formal approach to the ultimate reality.
Secondly, Sufism represent a reaction against our- intellectualism, formalism and hair splitting theology. People
who yearned for a direct and natural approach towardsIslam turned mainly to its spiritual and devotional aspect.
Thirdly, the spiritual movement in Islam was the result of an inner rebellion of conscience against the social
injustices which followed after the Umayyad come to power.
Sufism in general is not a theoretical and formalist approach to religion but demands devotion to god, love and
renunciation in order to reach the goal generally described by the Sufis as Fana and Baqai

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Broadly speaking there were three distant stages in the development and growth of the mystic movement in
Islam the period of quietists, the mystic thinkers, the Silsilas.
Sufism reached Kashmir after it had entered the last and most important phase of its history. With the
organization of Khanqas and Silsilas, Almost simultaneously with the foundation of Muslim rule in Kashmir
(720-1320), Sufism was introduced there. But real and continuousSufi activities began only towards the end of
the fourteenth century. Sayyid AliHamadani, Mir Muhammad, sayyid Jamal ud din Bukhari and sayyid Ismail
Shami began to enter Kashmir in quick succession.
Although in their organizational and devotional practices they differed from each other, their ideological
framework was based mainly on the works of Ibn Arabi and they seem to have taken little notice of Sheikh Ala
ud Daul’s criticism of wahdat ul wujud it seems that the traditions of Najm ud Din Kubra were too strong for
Sayyid Ali Hamadani to break by causing out a line of action based on Sheikh Ala ud Daula Simmani’s
opposition of wahdat ul wujud.
However, sayyid Ali Hamadani and other Sufis who came to Kashmir were deeply impressed with the teaching
of sheikh ala ud Daula Simmani upon the missionary activities which he expected Sufis to perform
The period when Sufis from Persia and central Asia began to pour into Kashmir synchronized with the
development of an indigenous Sufi order known as Rishi order, which encouraged a life of peaceful co-
existence with all human, begins. The divided Sufism in Kashmir into two different broad rends, the orthodox
trend was generally followed by the Sufiswho migrated from Persia and central Asia, while the Rishi, mostly
native, and practiced a broadly based system of co- existence.
The orthodox attracted the intellectual element, fortified by their superior ability in the literally arts, they
succeed the rulers, whether at court or in the administration, branches their main concern appears to have been
to help the administration, and make it an instrument in propagating Islam.
The Suhrawardi order:
Among the well known Sufi order, the first to be introduced Kashmir; in the early fourteenth century was the
Suhrawardi order. Sayyid Sharaf ud Din was first to introduce the Suhrawardi order into Kashmir. He was
originally from Turkistan but as directed by his preceptor, he embarked upon a long journey and travelling
through central Asia and Persia and reach Kashmir during the reign of Suhadeva.
Sayyid Sharaf ud din is one of the most celebrated saints of Kashmir, where he is known as bulbul shah. He is
greatly remembered there for having converted Rincana and his brother in law Rawanchandrea to Islam.
Rinchana seems to have held him in great esteem. He not only grant the revenues of certain villages to Bulbul
Shah for his maintenance but also appears to have been attached to the khanqah. Bulbul shah died in 1271 to
1326 and was buried in his khanqah now called bulbul Langer in Srinagar.It was during the reign of sultan Zain
ul Abidin (1420-70) theSuhrawardi saint, of same eminence Sayyid Muhammad Isfahani, arrived in Kashmir.
Sayyid Muhammad was the disciple of Sayyid Jalal ud Din Bukhari of Uch, popularly called Makhdum

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Jahaniyan (1308 -84) nothing is known about the date of his death or about his disciples. The next Suhrawardi
saint of same eminence was sayyid Ahmad Kirmani. He was originally from Kirman and before coming to
Kashmir had migrated to India, probably to uch or Multan, where a large number of Suhrawardilived. Sayyid
Ahmad Kirmani arrived in Kashmir during the reign of sultan Nazuk shah. After his death, Sayyid Ahmad
Kirmani was buried near the tomb of Sheikh Baha ud Din in Srinagar.
Another Suhrawardi saint sayyidJamal ud Din Bukhari arrived Kashmir in the first half of sixteenth century,
and took up residence in the khanqah Bof Malik Ahmad Yattu. A large number of people were attracted to him;
among them was the celebrated saint of Kashmir sheikh Hamza. The sayyid did not stay for a long time in
Kashmir leaving for Delhi after only six months. Through his mark of Sufism on Kashmir and endowed the
Suhrawardi order with stability band firmness.
The Silsilas was raised to its climax of popularity by sheikh HamzaMakhdum, popularly known to kashmiris as
Mahbub ul Alam (beloved of the world) who was born in 900 – 1494 at Tujar, in the district of Baramullah. His
father Usman Riana was a patron of learning and helped in the maintaince of the seminary of
SheikhIsmailKubrawi at Srinagar sheikh Hamza obtained his early education at this seminary, where sheikh
Fathullah, the son of sheikh Ismail personally taught him for one year. He learnt the Quran and its commentary
from Maulana Darwesh of same institution under the direction of Maulana Lutfullah, who was teacher at the
Madrasat ul Darus Shifa, founded by sultan Hasan shah, he studied books on Fiqa and some works of sayyid Ali
Hamadani.
The path of Suhrawardi sheikh Hamza strongly disapproved the Sama (mystical music) once he was going to
say prayers and happened to hearSama he thereupon immediately performed his ablutions because he had heard
the ‘forbidden practice’ from the ‘Mulfuzat’ it appear that the overall mission of Sheikh Hamza was to build up
contemporary Muslim society in Kashmir in accordance with the principles of Islam. Sheikh Hamza lived for
eighty four years and breathedhoist last on Safer/984 23 may 1576. He was buried on the slopes of Kohi I
Maran in Srinagar, where in his lifetime he used to spend long hours in meditation. Among the disciples of
sheikh Hamza are Baba Dawud Khaki, Maulana shams ud din pal, Khawaja Ishaa Qari, KhawajaHasanQari and
Baba Haider Tumuli. Among them Baba Dawud Khaki he hailed from the well known ganai family of Kashmir
and used khaki as his pen name. The Wird ul Muridin is a treatise of 440 verses. Baba Dawud glorifies the
spiritual achievement and supernatural feats of his preceptor, sheikh Hamza. He authored several books include
Rishi Nama, Wird I Nuri din and Dastur al Salikin.
The Kubrawi order:
Among the ordersintroduced in Kashmir the Kubraviya order gained the widest spread popularity there. It was
found by Ahmad bin Umaru l Khayuai, popularly called Najmud din Kubra. Born in Khwarazm, in 540 1145.
He had spent most of his youth in travelling to various Islamic countries.
The Kubraviya order places emphasis on being a universal approach, applicable Tosunnis and shelties. It is
popular in easternIndia, Bangladesh and some areas of Pakistan as well.

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Mir sayyid AliHamadani was the second founder of the Kubrawiyyah order. A substantial section of people
bade farewell to their traditional beliefs and converted to Islam during this period. But it was Mir sayyid ali
Hamadani in the words of Sir Walter Lawrence who “practically established Islam in Kashmir. Mir sayyid ali
Hamadani born on Monday 12th of Rajab 714 (Hijra) 1314 at Hamadan arrived in Kashmir in the period of
sultan Shahib ud din (1372) some historians hold the view that he visited Kashmir but some other historians of
greater insight like G.M.D. Sufi into the history of the region thinks that he visited this place thrice. He was not
a traditional religious preacher who confined himself to the pulpit. He was a great scholar, a great reformer and
a revolutionary. He had his hand on the pulse of the situation as it obtained in Kashmir, during that period. He
was a great missionary, and it was because of his zeal that people in huge groups embraced Islam, and almost
the entire society gets changed many imaginative tales have been invented about his exhibiting supernatural
powers and defeating a prominent Brahman ascetic vested with great spiritual powers, who could fly.
Mir sayyid ali Hamadani was not a routine religious preacher or a scholar. He was a great humanist. His writing
and work testify this fact that while he through his writings, deeds and sermonswanted to bring in a just and
human society. He was no hermit. He laid stress on earning of livelihood through approved and sanctioned
methods and ways. he selected the traditional sufi livelihood supported by patronage because he feared that this
would make Sufis parasitic on society. He made his living by cap making and he encouraged his disciples to
work for a living. He was not a routine Sufi who preferred recious. He was a political thinker. He remained
politically engaged and saw no difficulty in meeting and counseling kings because he saw their policies were
essential for the welfare of people. His book Mushafi I Jal and Zakhritual Nuluk is a treatise on polities and
education. The rulers continue to behave as monarch in living a luxurious life at the cast of the state exchequer.
He impressed upon rulers of his time, to follow the traditions of caliphs in the habit of food and dress and keep
away from the luxurious life. People were of paramount importance for him. He was deeply concerned about
their welfare, both materially and spiritually. Mir sayyid AliHamadani was an economist. He spread the
message of Islam and strived for indulging spiritual highest in people, economic emancipation also engaged his
mind. The seven hundred people who accompanied to him Kashmir brought with them the Iranian arts and
crafts. Majority of the handicrafts inKashmir have their origin in central Asia. He popularized the handicraft and
cottage industry amongst the people by workinghimself and making caps
It has been the all embracing approach of Mirsayyid Ali Hamadani to the society that has gone a long way
helped in promoting humanism in Kashmir and earned the distinction to Kashmir for religious tolerance.
Naashbandi order:
TheNaashbandi order was introduced in Kashmir by syed Hilal. He arrived in Kashmirduring the reign of sultan
Sikander (1389 – n1413). He is said to have been a direct disciple of Khawaja Baha ud din Muhammad
Naashbandi. Some historians maintain that syedHilal later on shifted to Kubrawi order possibly under influence
of Mir Muhammad Hamadani. He died in 1457 a.d at the village of Asham and is buried there Syed Hilal
initiatedMir syed AminBaihaai, the second son of syed Hussain Baihaai or Mantiai and adopted son of the wife
of sultan Zain ul Abidin,who emerged as an outstanding scholar and Sufi to the fifteenth century. He was also

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known as Waisi Sahib. It appears that he was convinced of the doctrine of wahdat ul wujud as is indicated by
his sufi poetry of high quality. Syed Amin either did not enroll disciples or left nit follower worthy of mention.
However Naashbandi order was revived by Khawaja Khawand Mahmud Naashbandi who arrived in Kashmir
from Samarkand at the end of sixteenth century. He was a prominent Naashbandi saint who left his mark on the
Muslim culture of Kashmir. He made Srinagar a centre of Naashbandi order. The local population as well as
Mughal officers becomes his disciples. Even theologian of early seventeenth century vied with one another in
becoming Khawja’s disciple. Thus due to Khawja’s impact Naashbandi order become very popular during early
seventeenth century in Kashmir. However the historian report that in the ongoing Shaia –Sunni conflict in
Kashmir, he sided with Sunni orthodoxy and thus become politically controversial in view the same, Khawaja
had to leave Srinagar for Lahore in his old age where he died in 1642 ad, and was buried there.
The prominent 18th century Naashbandi saints among other were KhawajaAhmadNaashbandi, Sheikh
Muhammad Murad Naashbandi, Khawaja Abdullah Naashbandi and Khawaja Aftab Naashbandi.
Qadiri order:
The Qadiri order was founded by SheikhAbdulQadriJillian of Bagdad in (1166). It was introduced in Kashmir
in the second half of the 16th century by syed Nimat Ullah shah Qadiri. His disciple Sheikh Misak Muir further
consolidated the order in the valley. Another Qadiri saint of eminence, who came to Kashmir in 1581, was syed
IsmailShami. He had close relationship with Baba Dawud khaki. However he did not stay for long in Kashmir
and initiated MirNazuk Niyazi to Qadiri order, who continued the tradition later on. After Mir Nazuk’s death in
1614 ad his Khanqah at Khanyar Srinagar was taken up by his eldest son MirYusuf. He had received his
education and initiated into the Qadiri order by his father. He was succeeded by Mir Muhammad Ali, the third
son of Mir Nazuk. In course of time Qadiri order become very popular in Kashmir.
Sheikh AhmadQadiri, KhawajaHassanQadiri, Khawaja Ishaq Qadiri, Hajji Qadiri, Baba Usman Qadiri and Shah
Muhammad Fazil Qadiri are reported to have been some other leading Qadiri saints of Kashmir during
seventeenth century.
Khawaja Abdul Rahim Qadiri, Baba Ismail Qadiri, KhawajaAbdul Rashid Qadiri, Khawaja Baqi Qadiri,
MirAbdulFatahQadiri, Mir Muhammad Hashim Qadiri, Khawaja Wahab Qadiri, Mir Sharaf ud din Qadiri,
sheikh Abdul Latif Kaul Qadiri, and sheikh Abdul Sabur Qadiri were some of the eminent 18 th century Qadiri
saints of Kashmir.
Rishi order:
All other Sufi orders in Kashmiri were introduced by Persian, central Asia and sub –continent saints, however
in the fifteenth century there Varuse in the valley and indigenous order known as Rishi order. Jt developed
amidst the tradition of Buddhist renunciation and Hindu asceticism. In fact the term Rishi is derived from
Sanskrit language in the Rig-Veda the term Rishi is used in the sense of singer of sacred hymns.

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Sheikh Noor ud Din Wali (1377 -1438) also known as Nund Rishi and respectively remembered as Alamdar
iKashmir, arguably the greatest saint of Kashmir, was the finest representative and exponent of Hindu-Muslim
cultural synthesis in Kashmir. He foundedthe Rishi order of Kashmir by grafting element of value from ancient
tradition of Rishi upon the beliefs and values of Islam.
Sheikh Nur ud Din is a representative of Kashmir ethos, culture, tradition and spirituality. He is greatly inspired
by Lalla Ded, a 14th century Shaivate mystic and a senior contemporaryof Sheikh Nur ud Din Wali. Sheikh does
not seem to have been inspired by Suhrawardi, Kubravi, qadiri and NaashbandiSufi saints, who had migrated
from central Asia into the valley in considerable number. His meeting with Syed Hussain Semani and Mir
Muhammad Hamadani seem to have been causal exchanges rather than having led to deepspiritual cross
fertilization. Sheikh was not a scholar of Islamic sciences and Arabic and Persian literature. He was a simple
man, an honest and authentic spiritual seeks.
The Sufi saints of Rishi order influenced Kashmirisand their culture. The Rishi order has made an important
contribution to Kashmiriyat, the ethnic, national, social and cultural consciousness of the Kashmiri people, as
well as a distinctive contribution to globalIslam.
“Desire is like the knotted wood of the forest, it cannot be made into planks, beams or into cradles: He who cut
and tilled it, will burn it into Ashes”
He considered rosary as a snake and favoured true worship: Do not go to Sheikh and Priest and Mullah: Do not
feed the cattle or Ark or leaves: Do not shut thyself upon in mosques or forests: enter thine own body with
breath controlled in communion with God”
Conclusion:
Sufism a cultural and religious movement brought changes in Kashmiri society to a great extent. It not only
changes the thinking of people but make them pious in all walks of life. While understanding the movement
more it was religious in nature, but made people of Kashmir self sufficient in earning their livelihood by
introducing several arts and crafts in the valley. This movement was transition between cultures; it influenced
the Kashmiri art and architecture with central Asian and Persian. Learning has been defined by them the highest
attainment of humanity, a way to right conduct and cultivation of virtue. But learning without putting it into
practical use would be meaningless teaching and importing knowledge is considered to be the noblest
occupation.The impact they laid on kashmiri society is still evitable in modern times, people of their ideas still
live a simple life and used to guide others to follow the path of sufi saint, so that to get close to God and attain
salvation here after. The message of Sufi Silsilas was universal in nature without making any difference among
mankind, one who comes on their way they guide them to the right path. With their message, a mass conversion
to Islam was seen in Kashmir during medieval times. Not only common people accept Islam as their religion,
but the rulers of time get impressed by their conduct and accept Islam as their way of life. Therefore Sufism in
Kashmir gets patronage of rulers as well as common people.

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References:
1. Razvi, S.A.A “A history of Sufism in india, vol.I P.21.
2. Sufi,G.M.D. “Islamic culture in Kashmir” new Delhi: light and life publishers, 1979,pp 32 -48
3. Qadiri, Shafi. “ Kashmir Sufism” Srinagar: gulshan publishers 2002
4. Pandit, Amin, “Tarikhi Kashmiri,” Srinagar, 1984, p.113.
5. John, Subhan A, “Sufism its saints and shrines,’ New Delhi, 1999, p. 187.
6. Hassan, Peer, “Tazakisa Auliya Kashmir,” Srinagar, 1998, p. 45.
7. Jafri, Saiyed Zaheer Hussain, “the Islamic path: Sufism, politics and society in india,” new Delhi:
konard adenaver foundation schimmel, 2006, p. 346.
8. Lawrence, W. R. “The valley of Kashmir” London, 1895.
9. Hassnain, Fida M. “Kashmir gift to mysticism” DNA India.
10. Wani, Nizam al Din,” Muslim rule in Kashmir” Jammu 1987.

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