The Naqshbandi Order in Kashmir

By Sahil Razvi, New Age Islam 2 December 2024 The Naqshbandi Order, Introduced To Kashmir By Saiyid Hilāl, Thrived Through Saiyid Amīn's Mystical Teachings And Poetry. After A Period Of Decline, Khwaja Khāwand Mahmūd Revitalized The Order In The 17th Century Main Points: 1. The Naqshbandī order, originating in Central Asia, was introduced to Kashmir by Saiyid Hilāl. 2. Saiyid Amīn, his disciple, emphasized unity and mystical love of God in his teachings. 3. Saiyid Amīn's poetry reflects Wahdatul Wujud (Unity of Being) and spiritual inclusivity. 4. He lived a reclusive life, detaching from politics but became a victim of political intrigue. 5. The Naqshbandi order was revived in Kashmir by Khwaja Khāwand Mahmūd in the 17th century. ----- The Naqshbandi order, one of the oldest and most significant Sufi mystic traditions, originated in the regions beyond the Amu Darya in present-day Central Asia. It gained prominence through the teachings of Khwāja Bahāʾuʾd-Dīn Muḥammad Naqshband (717–791 AH / 1317–1389 CE). The order was introduced to Kashmir by Saiyid Hilāl during the reign of Sulṭān Sikander (1389–1413). Although Saiyid Hilāl’s exact origin is unknown, he is believed to have been a direct disciple of Khwāja Bahāʾuʾd-Dīn. After settling in the village of Asham, north of Kashmir, he lived a quiet and ascetic life and passed away on 14 Rabī‘u’l-Auwal, 861 AH / 9 February 1457. Saiyid Hilāl’s legacy in Kashmir continued through his sole disciple, Mīr Saiyid Amīn, popularly known as “Wūsī-Ṣāḥib,” derived from his nom de plume, “Wais.” Saiyid Amīn hailed from the distinguished Baihaqī family and was the second son of Saiyid Ḥusain Baihaqī (Manṭiqī). Initially educated by Hājī Ibrāhīm Adham, Saiyid Amīn became Saiyid Hilāl’s disciple and received initiation into the Naqshbandī order. Despite being adopted by Baihaqī Begum, the wife of Sulṭān Zainul-‘Ābidīn, Saiyid Amīn chose a life of asceticism. After Saiyid Hilāl’s death, he moved to Srinagar, residing near Koh-i-Marān, where he devoted himself to spiritual pursuits. Saiyid Amīn’s poetry reflects a broad-minded and inclusive Sufi philosophy. His verses emphasize the unity of faiths and the insignificance of outward religious differences for those who have attained divine truth. He said: “Do not scorn infidelity, To those who have found out truth, It is not different from faith.” In his teachings, the distinctions between mosques and temples, or good and evil, become irrelevant for spiritually enlightened individuals: “To an ‘arif the differences between the Mosques and temples are meaningless. Men endowed with spiritual eminence, Find both good and evil identical.” Regarding mystical union, he expressed his sole desire for union with God and rejected material attachments: “I want wisāl, I do not want either this World or the other, I worship God, I do not worship houses or walls.” For Saiyid Amīn, union and separation were identical: “To Your lovers separation and unity are identical. Neither does the union make them happy Nor does the separation lead them to despair.” He emphasized the mystical love of God as the ultimate form of worship: “If you ask Waisi about religion or sect, He leads the worshippers of God with the religion of love.” His belief in the doctrine of Wahdatul Wujud (Unity of Being) is evident in his poetry: “The world and the men of the world are endowed With the Essence of Eternal, If you look deeply (you) will find everything In the human being.” He further declared: “The entire universe is with me, My abode is beyond (the mystical state of) ‘lamakan’. O Alim! My body is (itself a) universe, Know! The soul of the universe is my soul!” It is said that when people sought his audience, his attendant would describe his state in two forms: “Mīr Ba Khudā Ast” (The Mīr is with God) or “Mīr Ba Khudā Wa Ba Khwud Ast” (The Mīr is with God and with himself). The first indicated mystical ecstasy, during which visitors were asked to leave, while the second implied he was receptive to visitors despite being in a spiritual state. Despite his detachment from politics, Saiyid Amin became a victim of intrigue. On 30 Zīqā’d 889 AH / 8 December 1484, he was killed during an attack on the Baihaqī Saiyids by Kashmiri nobles. He was buried at ‘Aīkadal’ on the right bank of the river Jhelum in Srinagar, where his tomb remains. Saiyid Amīn did not establish a significant following, leading to the decline of the Naqshbandī order in Kashmir. The order was revived over a century later by Khwaja Khāwand Mahmūd (d. 11 Sha’bān 1052 AH / 4 November 1642 CE), who traveled widely and claimed direct inspiration from Khwāja Bahāʾuʾd-Dīn. His visits to Kashmir in the seventeenth century revitalized the Naqshbandi order, leaving a lasting impact on the region’s spiritual heritage. ---- Also Read: Sultan Darvesh: The Sufi Healer of Kashmir and His Timeless Teachings Sheikh Hamza Makhdoom: The Saint of Kashmir Rishi Sufi Order in Kashmir: Roots, Legacy, and Impact Islam's Early Roots in Kashmir: A Historical Account The Suharwardy Order: Foundations of Sufism in Kashmir Baba Zain-ud-Din Wali: Illuminating Kashmir’s Spiritual Path A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-society/naqshbandi-order-kashmir/d/133893 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism