Profile: Hazrat Baba Ji Sahib Larvi Mujaddadi Naqshbandi

Gawhar Khaki

Among the great Sufi saints who lit the lamp of Islam through tireless devotion, struggle, and spiritual insight in the Indian subcontinent, the personality of Hazrat Muhammad Abdullah, popularly known as Baba Ji Sahib Larvi, holds a unique and exemplary position. What sets him apart is that he brought the backward inhabitants of forests, mountains, and wilderness from the darkness of disbelief and atheism to the light of faith and conviction. After him, his family members — Hazrat Mian Nizamuddin Larvi, Hazrat Mian Bashir Ahmad Larvi, and Mian Altaf Ahmad Sahib Larvi — along with numerous devoted followers, have sincerely continued his mission. This is why, throughout the year, people from across the region and country visit Baba Ji Sahib’s shrine in Wangat Sharif to pay homage.

Baba Ji Sahib was not only a deeply learned scholar but also a spiritually steadfast saint. A “firmly rooted in knowledge” scholar is one whose knowledge settles deep within the heart — like a strong tree whose roots have firmly gripped the earth. The company of such a person positively influences others to be faithful and righteous. The people of Jammu and Kashmir — regardless of religion — are well aware of Baba Ji Sahib’s stature and spiritual blessings.

While Kashmir has been abundantly blessed with physical beauty by nature, its inner beauty — the enlightenment of hearts with the light of faith — has been nurtured by saints and Sufis. That is the true essence of this land.

In this spiritual journey of Jammu and Kashmir, from Hazrat Bulbul Shah, Sheikh Nooruddin Noorani (RA), Hazrat Makhdoom Hamza (RA), Mir Sayyid Ali Hamadani, Lal Ded, and many other saints, Hazrat Mian Abdullah Baba Ji Sahib was sent from Hazara (Muzaffarabad) to Wangat, Kashmir to continue this sacred tradition.

Through oral tradition, Baba Ji Sahib’s own writings like “Asrar-e-Kabeeri“, “Malfuzat-e-Nizamia“, poetic works, and the book “Mata-e-Faqr-o-Danish” (by Mian Bashir Ahmad Larvi), we gain comprehensive insight into his noble personality, miracles, and spiritual legacy.
Yet, it remains important for today’s youth to understand some basic concepts of Sufism and Wilayah (spiritual sainthood) related to Baba Ji Sahib.

Understanding Sufism

Though scholars differ on its definition, Sufism is generally not considered a separate religion but rather a spiritual discipline developed under the guidance of religious doctrines. It focuses more on the inner world of the human being rather than external rituals.

The ultimate aim of Islamic Sufism is not the rejection of the world but spiritual proximity to God — a closeness where the self dissolves into the Divine, where “You became me, and I became you.” Sufism seeks to harmonize material and spiritual life for the sake of divine pleasure.

The term Sufism is derived from words like “Suf” (woolen clothing), “Suffa” (purity), and “Safai” (cleansing). As Prophet Muhammad ﷺ said: “The purity of this world has departed; what remains is its impurity.”

True Sufis strive to rid themselves of all impurities, especially those of the ego.

Baba Ji Sahib’s life reflects a complete detachment from these impurities and an embodiment of inner purity and humility. His practices align with the teachings of Hazrat Data Ganj Bakhsh Ali Hujwiri (RA) in Kashf al-Mahjub, who described Sufism as a matter of ethics and manners — not something that can be acquired through mere rituals or reading, but only through inner refinement.

Core Traits of a Sufi

Sufism is said to be based on eight qualities:

1. Generosity – Like Prophet Ibrahim (AS) who offered his son to God.
2. Contentment – Like Prophet Ismail (AS).
3. Patience – Like Prophet Ayub (AS).
4. Symbolic Communication – Like Prophet Zakariya (AS), known for silence.
5. Exile for Divine Pleasure – Detachment from worldly affairs.
6. Simplicity in Dress – Wearing humble woolen clothes.
7. Traveling for Preaching – Spreading faith through journeys.
8. Poverty – Living a life of renunciation, like the Prophet ﷺ.

These traits were abundantly present in Baba Ji Sahib’s personality. According to “Mata-e-Faqr-o-Danish”, written by his grandson Mian Bashir Ahmad Larvi, Baba Ji Sahib was a born saint. His birth in 1863 in Nahjoreh, Hazara, was foretold by his spiritual mentor Molvi Dada Sahib (Hazrat Nizamuddin), who named him Abdullah and declared that he would shine as a light of mercy.

At the age of four, his father passed away. He was then raised by his maternal uncle. Even as a child, Baba Ji Sahib preferred worship over worldly tasks like grazing cattle. His spiritual upbringing continued under the guidance of his devout mother, who ensured he learned the Qur’an and other religious teachings.

By age 18, he had reached high levels of spiritual awareness and longing for Divine union. He began his spiritual journey with Molvi Dada Sahib, but was eventually directed in a vision to go east — to Kuniya Sharif, where he was initiated (Bay‘ah) by Hazrat Nizamuddin Kiyanvi.

The Naqshbandi-Mujaddadi Order

Kuniyan Sharif in Muzaffarabad became a major center of the Naqshbandi-Mujaddadi Sufi order, known for its strong adherence to Shariah. Baba Ji Sahib formally entered this path and later carried its message to Wangat in Kashmir.

There are four major Sufi orders in South Asia:

Chishti

Qadiri

Suhrawardi

Naqshbandi

Baba Ji Sahib was affiliated with the Naqshbandi path, as confirmed by poetic references and historical accounts. His spiritual teacher’s lineage had migrated from Afghanistan to Delhi during the Mughal era, and later settled in the Neelum Valley of Kashmir. There, Kuniyan Sharif emerged as a hub of spiritual enlightenment.

Baba Ji Sahib’s Legacy

He established his spiritual mission in Wangat, a place resembling Kuniyan Sharif in its natural serenity. People of all religions — Hindus, Muslims, Sikhs — continue to visit the shrine with devotion. His message of unity and equality reflects the universal spirit of Islam, as taught by the Prophet Muhammad ﷺ during his Farewell Sermon: “No Arab is superior to a non-Arab; no white is superior to a black; superiority lies only in piety.”

This universal message was embodied by Baba Ji Sahib in his inclusive spiritual practices.
Before the arrival of Islam, Kashmir’s mountains were already sites of deep spiritual practices by Hindu and Buddhist sages, as recorded in ancient texts like Nilmat Purana and Rajatarangini by Kalhana. Baba Ji Sahib not only spread Islam but also upheld Kashmir’s tradition of religious harmony and brotherhood.

Continuing the Mission

After Baba Ji Sahib, his son Mian Nizamuddin, grandson Mian Bashir Ahmad Larvi, and now Mian Altaf Sahib have continued his spiritual and unifying mission. The Dargah at Wangat Sharif remains a vibrant center for spiritual guidance, preaching, and interfaith harmony — open to people from all walks of life, regardless of faith or background.
May God enable us all to follow the teachings and example of such noble saints.

The writer is the Patron of the Lal Ded Youth Foundation (Centre for Peace, Culture, and Religious Harmony) +91-9797132584