Hazrat Baba Hyder Reshi: Sufi-Saint of Kashmir

By Sahil Razvi, New Age Islam. 13 March 2025. Hazrat Baba Hyder Reshi Bridged Sufi And Kashmiri Ascetic Traditions, Balancing Miracles With Theological Pragmatism. His Integration Of Rishi Practices Into Sunni Orthodoxy, Endorsed By Suharwardy Saints, Exemplifies Kashmir’s Spiritual Synthesis, Rooted In Cultural Adaptability And Divine Reverence. Main Points: 1. Credited with divine acts like transforming dung into money and receiving heavenly letters, symbolizing his role as an intercessor between mortals and the divine. 2. Integrated Rishi practices into Sunni orthodoxy through disciples like Hazrat Baba Daud Khaki, blending asceticism with rituals like Awrad-i Fathiyya. 3. Temporarily adopted Sunni dietary norms under Hazrat Hamza Makhdum but retained vegetarianism, balancing local customs with Islamic orthodoxy. 4. Hazrat Hamza Makhdum’s gift of his cap and turban validated Rishi practices within Sufism, fostering Islamic acculturation in Kashmir. 5. Embodied harmony between Sufi mysticism and indigenous traditions, shaping Kashmir’s spiritual identity through adaptability and dialogue. ----- Shrine of Hazrat Baba Hyder Reshi R.A., courtesy: kashmirsufis.wordpress.com ----- Hazrat Baba Hyder Reshi R.A. (popularly known as Hardi Reshi or Reshi Molu) stands as a towering figure in Kashmir’s spiritual landscape, embodying the synthesis of Sufi mysticism and indigenous ascetic traditions. His life, as documented by Suharwardi chroniclers and disciples, reveals a unique interplay of divine miracles, theological nuance, and cultural adaptation, making him a pivotal figure in the Rishi movement’s integration into Islamic orthodoxy. Hazrat Baba Hyder Reshi was born on the 29th of Rajab, 909 Hijri (1504 CE) into a blacksmith’s family. Historical accounts describe him as manifesting extraordinary spiritual awareness and divine gifts from early childhood. The Suharwardy accounts of Hazrat Hardi Reshi’s life are replete with extraordinary events that underscore his perceived closeness to the divine. Ishaq Qari, a prominent chronicler, credits the saint with saving a deceased disciple from the torments of the grave by miraculously transforming a heap of dung into money to settle unpaid debts. This act not only highlights Hazrat Hardi Reshi’s compassion but also positions him as an intercessor between the mortal and divine realms. Another remarkable account describes a celestial letter delivered to Hardi Reshi’s home by a heavenly messenger. Ishaq Qari, who claims to have personally opened the letter, asserts it contained a divine message of forgiveness for the saint’s disciples and ascetics (zahids). Such narratives, while challenging to reconcile with strict Sharia interpretations, were instrumental in cementing Hardi Reshi’s reputation as a Wali (saint) with direct access to God’s grace. Moreover, disciples and contemporaries believed that even a mere glance from Hardi Reshi could elevate devotees to the exalted spiritual ranks of Qutb (cosmic axis) or Ghawth (universal helper). These stories, though imbued with supernatural elements, reflect the medieval Sufi worldview where miracles were seen as tangible proof of a saint’s spiritual authority. Hazrat Hardi Reshi’s influence extended beyond his immediate followers, captivating even prominent Suharwardy figures like Hazrat Baba Daud Khaki, a chief disciple of Hazrat Hamza Makhdum. Khaki’s works, Qasida-i Lamiyya and Rishinama, lavish praise on Hazrat Hardi Reshi while strategically framing the Rishis as adherents of Sunni orthodoxy (Ahl-i Sunnah wa Jama'a). Hazrat Khaki details Hazrat Hardi Reshi’s contemplative practices, such as Pas-I Anfas (mindful breathing), Khalwat Dar Anjuman (solitude within society), and ‘Hosh Dar Dam’ (awareness in every breath), techniques rooted in both Naqshbandi and Kubrawi traditions. Simultaneously, he emphasizes the Rishi’s strict observance of rituals like reciting ‘Awrad-i Fathiyya’, a Kubrawi litany. This dual focus underscores Khaki’s aim to align the Rishis’ asceticism with mainstream Sunni practices, thereby legitimizing their role within Islamic mysticism. The Suharwardi scholar ‘Ali Raina, though not documenting verses of the earlier Rishi saint Hazrat Nuruddin, reserved unparalleled praise for Hazrat Hardi Reshi. Raina describes him as a Wali-i madarzad (born friend of God), citing miracles such as the saint’s refusal to breastfeed during Ramadan as an infant, a sign of his innate spiritual discipline. Raina’s writings employ Quranic allegory to elevate Hazrat Hardi Reshi’s status. Quoting Surah 31:27, he remarks: “If all trees on earth were pens and the ocean, replenished by seven seas, were ink, the words of Hardi Reshi could not be exhausted.” Such hyperbolic praise reflects the medieval Sufi ethos, where the supernatural was an ever-present reality. For hagiographers like Raina, these accounts were not mere folklore but theological assertions of the saint’s divine favour. A defining moment in Hazrat Hardi Reshi’s life was his initiation into the Suharwardy order under Hazrat Hamza Makhdum, Kashmir’s preeminent Sufi. Despite the Rishi’s strict vegetarianism, rooted in non-violence (ahimsa), Hazrat Hamza Makhdum persuaded him to taste meat once, adhering to the Sunni practice. This act, recorded by disciples like Miram Bazaz, carried profound symbolic weight. According to Bazaz, Hardi Reshi initially refused, guided by visions of prophets like Khizr and Moses urging abstinence. However, Hazrat Hamza Makhdum invoked the Prophet Muhammad’s (PBUH) spiritual presence, compelling the Rishi to comply. This narrative, while steeped in supernatural imagery, reveals a deeper truth: the Suharwardis sought to harmonize Rishi practices with Islamic orthodoxy without erasing their distinct identity. Crucially, Hazrat Hamza Makhdum permitted Hazrat Hardi Reshi to resume vegetarianism afterward, demonstrating flexibility in reconciling local customs with Sunni norms. This compromise dispelled notions that the Rishis’ asceticism was incompatible with Sufi traditions. Hazrat Hamza Makhdoom’s gift of his cap and turban to Hazrat Hardi Reshi was more than a personal gesture; it symbolized the Suharwardy order’s endorsement of the Rishi movement. This act legitimized the Rishis’ role in Kashmir’s Islamic acculturation, allowing their practices, such as vegetarianism and solitary meditation, to coexist within the broader Sufi framework. Mir Baba Hyder Tulmuli, another disciple, hailed Hazrat Hardi Reshi as ‘Sultan al-Auliya’ (King of Saints), attracting devotees from as far as Hindustan. Tumlui’s accounts corroborate Ali Raina’s assertions, emphasizing the Rishi’s mastery of suluk (spiritual path) and his ability to guide even seasoned Sufis. Hazrat Baba Hyder Reshi peacefully departed from this world on the 1st of Zul-Qa'dah, 982 AH (1574 CE). His annual 'urs (spiritual festival) is observed on this date, with devotees in Anantnag commemorating his legacy for several days before and after. Notably, both Hindu and Muslim communities in the region jointly observe a tradition of abstaining from meat during this period, reflecting the saint’s enduring message of unity and reverence for life. Hazrat Baba Hyder Reshi’s legacy lies in his ability to embody both transcendent mysticism and pragmatic adaptation. By embracing Sunni orthodoxy while retaining indigenous ascetic practices, he became a conduit for Kashmir’s spiritual synthesis. The Suharwardis’ acceptance of his traditions, as evidenced by Hamza Makhdoom’s concessions, underscores a broader historical truth: Islam’s spread in Kashmir was not an imposition but a dialogue, one where local customs and Sufi ideals enriched each other. In documenting Hazrat Hardi Reshi’s life, medieval chroniclers like Ishaq Qari, ‘Ali Raina, and Miram Bazaz did more than record miracles; they preserved a blueprint for cultural harmony. Their accounts remind us that spirituality thrives not in rigid dogmatism, but in the delicate balance between faith and tradition. References 1. Kashmir’s Transition to Islam: The Role of Muslim Rishis (15th to 18th Centuries). (2002). Manohar Publishers and Distributors. (316 pp.). 2. (2023, May 22).حضرت بابا حیدر ریشی المعروف ریشہ مول صاحبؒ. Daily Chattan. https://dailychattan.com/columns/opinion/2023/05/22/14180/ 3. Kashmir Sufis. (2021, June 9). Hazrat Baba Hardi Reshi رحمۃ اللہ علیہ (alias Resh Molu Sahab رحمۃ اللہ علیہ). WordPress. https://kashmirsufis.wordpress.com/2021/06/09/hazrat-baba-hardi-reshi-%D8%B1%D8%AD%D9%85%DB%83-%D8%A7%D9%84%D9%84%DB%81-%D8%B9%D9%84%DB%8C%DB%81-alias-resh-molu-sahab-%D8%B1%D8%AD%D9%85%DB%83-%D8%A7%D9%84%D9%84%DB%81-%D8%B9%D9%84%DB%8C%DB%81/ 4. Awliya Kashmir, Facebook page. 5. (2019, July 1). Remembering Baba Hardi Reshi. Countercurrents. https://countercurrents.org/2019/07/remembering-baba-hardi-reshi/ ----- 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-personalities/hazrat-baba-reshi-sufi-saint-kashmir/d/134861 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