Amir Suhail Wani

Sheikh Sayyid Abdul Qadir Jeelani, popularly known as Ghawth al-Azam (“The Greatest Helper”), was one of the most revered saints, jurists, and spiritual reformers in Islamic history. Born in 1077 CE in Jeelan (present-day Gilan, Iran), he was descended from the ineage of the Prophet Muhammad through both his father and mother.

From an early age, Jeelani displayed a remarkable inclination toward piety, discipline, and the pursuit of sacred knowledge. He journeyed to Baghdad—then a thriving intellectual and spiritual hub of the Muslim world—where he immersed himself in the rigorous study of Qur’anic sciences, Hadith, and jurisprudence, particularly within the Hanbali and Shafi‘i traditions.

Despite his scholarly achievements, Jeelani became known less for worldly prestige and more for his deep humility and ascetic lifestyle. He spent long years in solitude, fasting, meditating, and engaging in nightly vigils of prayer. His uncompromising commitment to spiritual purification won him immense respect, and stories of his miraculous deeds—healing the sick, comforting the distressed, and intervening in seemingly impossible circumstances—spread rapidly among the masses. For his followers, he embodied the highest ideals of sainthood: compassion, sacrifice, and unwavering devotion to God.

As a teacher and preacher, Sheikh Abdul Qadir Jeelani was gifted with eloquence and clarity. His sermons drew vast audiences, ranging from common labourers and merchants to scholars, rulers, and seekers of truth. He stressed sincerity in worship, fidelity to the Qur’an and Sunnah, and the transformative power of dhikr (remembrance of Allah). He consistently emphasised inner reform over external displays of religiosity, urging believers to live with honesty, humility, and service to humanity. Out of his teachings grew the Qadiriyya Sufi order, which became one of the oldest and most influential spiritual traditions in Islam, spreading across continents and shaping Muslim societies for centuries.

Although Sheikh Abdul Qadir Jeelani never set foot in Kashmir, his spiritual legacy profoundly shaped the valley’s religious and cultural life. The Qadiriyya order was introduced to Kashmir in the late 16th century through the efforts of prominent Sufi missionaries such as Syed Nimatullah Shah Qadri, who migrated to the region. These saints carried with them Jeelani’s message of universal brotherhood, peace, and devotion, and quickly found receptive ground among Kashmiris.

The Qadiriyya silsila enriched Kashmir’s social fabric through the establishment of khanqahs (Sufi lodges), madrasas (educational institutions), and charitable networks. Its emphasis on compassion, justice, and inclusivity elevated marginalised sections of society, including women, who found greater spiritual recognition within its fold. Qadiriyya teachings softened communal relations, encouraged mutual respect, and promoted a culture of tolerance. Over time, the recitation of “Ya Pir Dastgir!” in moments of hardship or joy became embedded in Kashmiri religious vocabulary, symbolising the people’s deep emotional and spiritual connection with Jeelani.

One of the most powerful manifestations of this connection is the annual commemoration (Urs) of Sheikh Abdul Qadir Jeelani. Although his earthly remains rest in Baghdad, his spiritual presence is vividly felt in Kashmir, particularly at the shrines of Khanyar and Saraibala in Srinagar. The Urs, observed in the fourth Islamic month of Rabi‘ al-Thani, transforms these shrines into centres of devotion and festivity.

Thousands of devotees gather to offer prayers, recite the Qur’an, and participate in all-night supplications. The holy relic preserved at Khanyar—a strand of the saint’s hair—is displayed to the faithful, evoking awe and reverence. The shrines are decorated with lights and banners, while vendors and artisans line the streets, creating an atmosphere that blends spirituality with community celebration. Organised with the assistance of the Waqf Board and local administration, the Urs attracts devotees not only from across Kashmir but also from neighbouring regions, cutting across social and religious divides.

Remarkably, Sheikh Abdul Qadir Jeelani’s legacy in Kashmir has never been confined to Muslims alone. Kashmiri Pandits, despite belonging to a distinct religious tradition, historically participated in the veneration of saints. Many would visit the shrine of Dastgeer Sahib in Srinagar, seeking blessings, healing, and solace. This cross-communal reverence reflects the inclusive ethos of the Qadiriyya order and stands as a testament to Kashmir’s composite culture, where spiritual bonds often transcended doctrinal boundaries. Before the upheavals of the 1990s, it was not uncommon to see Hindus and Muslims standing side by side at the saint’s shrine, united in devotion and hope.

The legacy of Sheikh Abdul Qadir Jeelani in Kashmir is not about religion, but the values of tolerance, inclusivity, and moral reform. His teachings spread by the Qadiriyya saints in Kashmir, advocated education, spiritual awakening, and social justice. They bridged divides between rich and poor, urban and rural, Muslim and Hindu, and weaving together a culture of shared spirituality that continues to shape Kashmiri society.

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Even today Sheikh Abdul Qadir Jeelani remains a living presence in Kashmiri memory and ritual practice. He symbolises a tradition of divine love and human compassion that transcends time, geography, and sectarianism—standing as a beacon of Sufi universalism and a reminder of the possibility of harmony amid diversity.