For centuries, Sufism or Tasawwuf shaped Kashmir’s spiritual and social fabric, balancing mysticism with Islamic law. But today, this legacy faces distortion and rejection. To preserve their heritage, Kashmiris must reclaim Tasawwuf in its true, authentic form.
Kashmir has long been the land of Tasawwuf, Tariqat, and I’tiqad—a region once illuminated by the guidance of the Awliya Allah (RA), whose spiritual leadership transformed both individuals and society. As Sheykh Syed Lokman Efendi Hazretleri states, in the beginning, Tasawwuf was a reality without a name, a way of life embodied by every Sahabi-e-Kiram, who internalized Allah’s gifts, subdued their nafs (ego), and lived by the pure example of Rasulullah (ﷺ).
For centuries, great Sufi saints, particularly in Kashmir, upheld this tradition, seamlessly integrating Shariat and Tariqat into a legacy of balanced spirituality. Their wisdom did not just elevate souls; it wove Tasawwuf into the fabric of daily life.
Today, however, Tasawwuf has become merely a name, detached from its original essence. The synthesis of Shariat and Tariqat is under threat. The absence of true, authentic Shaykhs in the Valley has created a dangerous spiritual vacuum. In their desperate search for guidance, many seekers turn to pseudo-Peers or even mentally disturbed individuals, mistaking their eccentricities for spiritual wisdom.
When such incidents occur, the enemies of Tasawwuf seize the opportunity to discredit Sufism, blaming it for these misguidances. Yet history proves that the Awliya Allah (RA) never allowed such distortions; they preached an Islam rooted in both Tariqat and Shariat, always balanced and authentic.
Shrine of Madin Sahib, Hawal, Srinagar carries the traces of lost heritage.
The foundation of Islam in Kashmir was laid by the Awliya Allah, whose spiritual light transformed the region into a center of faith, wisdom, and civilization. Among the earliest and most influential was Hazrat Syed Sharfuddin Turkistani (RA), known as Bulbul Shah (RA), the first of the Awliya to bring Islam to Kashmir. He guided Sultan Sadr-ud-Din Rinchen Shah (RA) not through emotional appeals or altered states but through knowledge and wisdom. His teachings emphasized a way of life that integrated outward submission to Shariat with inner purification through Tariqat.
An incident from his life reflects his commitment to authentic spiritual practice. When a Qalandar, accustomed to using bhang and tobacco during Zikr, visited him, Hazrat Bulbul Shah (RA) reprimanded him with wisdom, declaring:
هر کہ ترک عادت نہ مکرد قلندر نیست
(One who does not abandon false practices is not a Qalandar.)
This powerful judgment corrected the Qalandar and set a clear standard for future seekers. As Shaykh Lokman Efendi emphasizes, true Zikr should never involve substances that cloud judgment. Drugs, hallucinogens, or any intoxicants may offer fleeting sensations but ultimately undermine the essence of Tasawwuf. Authentic spirituality demands clarity, inner purification, and reliance solely on divine guidance, not chemical substances that distort one’s connection with Allah.
Following Bulbul Shah’s (RA) efforts, Hazrat Amir Kabir Mir Sayyid Ali Hamdani (RA) emerged as the true sword of Shariat and Tariqat in Kashmir. While Islam had been introduced to the Valley, it lacked a firm application of Islamic law—a gap that Shah Hamdani (RA) filled in the 14th century. Arriving with 700 scholars, artisans, and craftspeople, he introduced an Islamic constitutional framework that governed trade, social conduct, and administration, integrating it with Tariqat to reshape society.
Hazrat Sultan-ul-Arifeen Shaykh Hamza Makhdoom (RA) continued this legacy as one of Kashmir’s greatest spiritual reformers. Deeply rooted in both Shariat and Tariqat, he firmly opposed false Sufis who misled people. Unlike mystics indifferent to Shariat, he combined ascetic discipline with a strong commitment to Islamic law, urging followers to abandon superstitions and un-Islamic practices.
A file photo of Muslim devotees as they perform prayers on the auspicious day of Eid-i-Milad-un-Nabi (ﷺ) in Kashmir.
For instance, when locals revered a tree, making futile offerings, he declared, “The Jinn and Satan have fled,” and ordered the cleaning of nearby streams, the construction of bathrooms, and the building of Masjids. He believed that true piety requires not just renunciation but also a balanced life of hard work, cleanliness, and lawful sustenance (halal rizq).
His greatest contribution was distinguishing true Islam from false practices. By integrating Shariat with Rishiyat (an indigenous Kashmiri Sufi order), he set a boundary between authentic Islam and misguided innovations, urging people to follow the path of Rasulullah (SAW) and free themselves from superstition and hypocrisy.
The spiritual legacy of these great Awliya was not meant only for their time—it was a trust handed down through generations, meant to be safeguarded. For centuries, this balance of Shariat and Tariqat remained the foundation of Kashmiri society. Yet, in recent times, this foundation has been eroded—not just by external threats but from within, through neglect, distortion, and ideological subversion.
The path of Tasawwuf in Kashmir faces troubling distortions, veering from the luminous traditions of the Awliya Allah (RA). The deep-rooted teachings that once nurtured balanced spirituality are now being diluted by two dangerous extremes. On one side, pseudo-Sufi practices have reduced Tasawwuf to rituals and emotional displays, severing it from the rigorous discipline of Shariat and the transformative purification of Tariqat. On the other, extremist movements seek to dismantle the centuries-old traditions of true Piri-Muridi, the Khanqahi Nizam, and Zikr, branding them as innovations. These twin forces—one of reckless indulgence and the other of rigid rejection—have created a spiritual vacuum, pushing the younger generation further from authentic Tasawwuf. If left unchecked, this growing rift threatens not just individual seekers but the very soul of Kashmiri Islamic heritage.
An eldery shrine caretaker sitting at the entry of Khanqah-e-Moula. [FPK Photo/Wasim Nabi.]
The legacy of the great Awliya of Kashmir is our inheritance. We must protect this sacred tradition, ensuring that future generations reconnect with the authentic teachings of Tasawwuf. The choice is clear: either we revive this path or risk losing the very soul of Kashmir’s spiritual identity.
May we be guided to a path that honours the Awliya’s legacy, safeguards Tasawwuf, and ensures its light continues to lead us toward Haqq.
Glossary of Terms
- Tasawwuf – Islamic mysticism, Sufism
- Tariqat – The Sufi path or spiritual order
- I’tiqad – Faith or belief
- Awliya Allah – Saints or friends of Allah
- Shariat – Islamic law
- Zikr – Remembrance of Allah, often through chanting or meditation
- Piri-Muridi – The system of spiritual mentorship in Sufism
- Khanqahi Nizam – The traditional system of Sufi lodges
- Haqq – Truth, referring to divine reality
Waaqid Makhdoomi is a Civil Engineering student at the University of Kashmir. He has a deep interest in Sufi mysticism and Kashmir’s Islamic heritage.
Views and opinions expressed in this article are those of the author’s and do not necessarily reflect the editorial position and policy of Free Press Kashmir. Feedback and counter-views are welcome at [email protected].
