Khoja Digar A living legacy in Kashmir
Today, we commemorate the 729th Urs (departure to the eternal world) of one of the towering figures in Islamic spiritual tradition—Hazrat Khwaja Syed Mohammad Baha-ud-Din Naqshband (RA), affectionately known as Khwaja-e-Khwajgan, the Master of Masters.
As the eponymous founder of the Naqshbandī Sufi order, Khwaja Naqshband (RA) transformed the landscape of Islamic spirituality—anchoring it in silent dhikr (dhikr-e-khafi), inward discipline, and unwavering adherence to Shariah. His approach revitalized the earlier Khwajgan path, offering a model of spirituality deeply embedded in Sunni orthodoxy and free of excess or spectacle.
Born on 14th Muharram, 718 AH, in a village near Bukhara (present-day Uzbekistan), his birthplace—originally called Qasr-e-Hindwan—was renamed Qasr-e-Aarifan (Abode of the Gnostics), a transformation rooted in spiritual prophecy.
One of the towering saints of time, Hazrat Khwaja Mohammad Baba Samasi (RA) would frequently visit the place and give sermons in which he would often declare:
“A fragrance of a perfect man (mard-e-kamil) rises from this land…”
Centuries earlier, Hazrat Sheikh Abdul Qadir Jeelani (RA) had similarly prophesied:
“Az Bukhara bouy-e-vilayat mi aayad” – “From Bukhara, I smell the fragrance of sainthood.”
These divine foresights were realized in Baha-ud-Din Naqshband (RA), whose influence would span continents and centuries.
At just three days old, his father brought him to Baba Samasi (RA) for blessings. The saint, instantly recognizing the light of sainthood, declared:
“This child is mine—I accept him as my spiritual son.”
Khwaja Naqshband (RA) was raised and trained under two great masters—first Khwaja Baba Samasi (RA), and later Hazrat Amir Kulal (RA), a potter by profession and a master of the spiritual path. Under their mentorship, he was immersed in silent remembrance, spiritual vigilance, and the inward science of the soul.
As Mawlana Jami (RA) records in Nafahat al-Uns, Khwaja Naqshband (RA) reflected:
“On the directive of the Khwajgan, I approached Hazrat Amir Kulal (RA) for spiritual instruction. Through his immense favour and attentive guidance, I was steeped in silent dhikr and the transformative practice of nafi wa isbaat. One day, in a large gathering, he turned to me and said:
‘My son, in accordance with Baba Samasi’s instructions, I have fed you the milk of spiritual training until my breasts are dry. Your spiritual bird has now emerged from its human shell—it is a high flyer. I now leave you to ascend further by your own resolve.’”
Hazrat Naqshband (RA) would go on to reshape the Khwajgan tradition, grounding it in spiritual sobriety, Shariah compliance, and inner illumination over outward display. He formalized the Eleven Naqshbandi Principles, which included:
Hosh dar dam – conscious breathing
Nazar bar qadam – watchfulness over one’s steps
Safar dar watan – inner journey to self-purification
Khalwat dar anjuman – solitude in the crowd
Yaad kard – constant remembrance
Baz gasht – returning to Allah
Nigah dasht – guarding thoughts
Yaad dasht – constant mindfulness
Waqoof-e-zamani – awareness of time
Waqoof-e-addadi – numerical awareness in dhikr
Waqoof-e-qalbi – heart-focused consciousness
These principles shaped a legacy of inward spirituality coupled with strict outer adherence to Islamic law. His teachings deeply influenced later reformist and orthodox Sufi movements.
His very title—Naqshband—is said to reflect his ability to imprint the Divine name upon the heart. A powerful story illustrates this: once, while tending to a pottery kiln as instructed by his teacher, Amir Kulal (RA), he became so absorbed in dhikr that his breath halted and the fire extinguished. When he finally exhaled, the flame reignited with such intensity that the pottery bore the name “Allah”. Amir Kulal, witnessing this, exclaimed:
“What a true Naqshband (Imprinter of Divine Names) you are!”
My own ancestor, Hazrat Mir Syed Shah Mohammad Sadiq Qalandar (RA), encapsulated his greatness in verse:
“Dar rahe deen zad qadam az peshwaian peshtar –
Intiha-ye deegaran shud ibtida-ye Naqshband.”
(On the path of Divine Truth, he surpassed even his predecessors; where others reached their spiritual end, Khwaja Naqshband (RA) began his journey.)
Khoja Digar: A Living Legacy in Kashmir
While his Urs is observed at his shrine in Bukhara through recitation of Quran, dhikr and supplication, it is in Kashmir that his legacy finds one of its most unique expressions—through the centuries-old tradition of Khoja Digar.
Held annually on the 3rd of Rabi‘ al-Awwal, Khoja Digar is a congregational Asr prayer followed by silent dhikr, commemorating the hour believed to mark his departure from this world. It was introduced in 1017 AH by Hazrat Khwaja Khawand Mahmood Naqshbandi (RA) and later formalized by his son Hazrat Moin-ud-Din Naqshbandi (RA).
To this day, thousands gather at the Naqshband Sahib Shrine in Khwaja Bazar, Srinagar to partake in this profound gathering—marked by stillness, devotion, and an air of sacred intimacy. One of the most spiritually resonant aspects of the Naqshbandi Sufi tradition immediately after Khoja Digar, is the recitation of the Khatm-e-Khwajgan and Khatum-e-Lahaulawala—both time-honored litanies that encapsulate centuries of devotion, discipline, and divine love.
Khoja Digar is not merely a ritual—it is a symbol of spiritual purity and unity. It avoids all forms of spectacle, remaining faithful to the Naqshbandi ethos of silent remembrance and inner refinement.
What makes Khoja Digar truly remarkable is its cross-sectarian appeal. For centuries, it has drawn participation from across the Islamic spectrum—Hanafi, Sha’fi, Deobandi, Barelvi, and Ahl-e-Hadith alike.
This widespread acceptance is rooted in the Shariah-compliant nature of the Naqshbandi path. Unlike many Sufi orders that emphasize rituals or ecstatic expressions, Naqshbandiyya emphasizes silent dhikr, deep inward focus, and complete alignment with the Qur’an and Sunnah.
Even prominent Ahl-e-Hadith scholars—such as Nawab Siddiq Hasan Khan Bhopali, Allama Shawkani, and others—practiced and praised this dhikr, lending it both intellectual validation and spiritual authenticity.
I still remember how my late father, Syed Siraj-ud-Din Qalandar, would take me to Khoja Digar from the time I was just 8. We would offer Zuhur prayers at Khanqah-e-Naqshbandiya, and listen to the sermons of Shaheed-e-Millat Mirwaiz Moulana Mohammad Farooq (RA), and later Mirwaiz Dr. Umar Farooq. They often emphasized the Qur’anic importance of Asr prayer:
“Guard strictly the (five) prayers, especially the middle prayer…” (Surah Al-Baqarah, 2:238)
“Whoever misses the Asr prayer, it is as if he has lost his family and wealth.” (Sahih Bukhari)
Asr, they said, symbolizes a turning point—a moment for reflection before day’s end, and Khoja Digar captures this beautifully: grounding remembrance in the quiet intensity of this sacred hour.
Hazrat Naqshband (RA) never formalized Urs celebrations. Yet his own reverence for the saints and their graves—where he would sit in reflection and silent dhikr—offers a model of spiritual commemoration without ritual excess.
His Urs remains a moment of renewal, a time when seekers—like his disciples Hazrat Alauddin Attar (RA) and Hazrat Yaqub al-Charkhi (RA) once did—gather to remember, reflect, and reconnect with his legacy.
From Bukhara to Kashmir, his teachings continue to illuminate hearts, quietly guiding souls toward Allah through remembrance, discipline, and love free of noise.
“Dil ba Yaar, Dast ba Kaar”
(Heart with the Beloved, hands on the work.)
May we live this teaching—in spirit and in action .
Syed Shakeel Qalander is a social activist and an industry leader
