By: Mir Muzamil
(myemailid1126@gmail.com)
Kashmir has always been more than a geographical region; it is a spiritual temperament. From the quiet sanctity of Charar-e-Sharief, Khanqah-e-Moula, Hazratbal etc, to the simple dua whispered by a mother at dawn, faith here has historically been inward-looking, rooted in humility, patience, and reflection (tafakkur). Sufism in Kashmir was never performative; it was lived.
Yet, in recent times, a disturbing distortion has crept into our spiritual landscape. Under the garb of faith healing, a parallel economy of fear, secrecy, and manipulation has emerged, raising a serious and unavoidable question: are these faith healers true inheritors of spiritual wisdom, or veiled phantoms thriving on the wounds of vulnerable minds?
As someone who believes deeply in Sufism, I make this distinction clearly: this is not a critique of faith, but a defense of it.
Faith, Healing, and the Boundaries of Shariah
Islam does not oppose spiritual healing. The Qur’an itself says:
And We send down in the Qur’aan that which is a cure and mercy for the believers, and only loss increases for the unjust because of it. (Surah Al-Isra 17:82)(Kanzul Imaan Translation)
But the same Qur’an also warns against deception and false authority:
“And do not mix truth with falsehood, and do not conceal the truth knowingly.”
(Surah Al-Baqarah 2:42)(Kanzul Imaan Translation)
True Sufi masters never claimed exclusive powers over the unseen (ilm-ul-ghaib). The Qur’an is categorical:
“Say, Whatever is in the heavens and earth [128] do not know themselves the unseen but Allah’. And they do not know when they will be raised up [129]’. (Kanzul Imaan Translation)
Any individualman or woman, who claims supernatural control, demands secrecy, or instills fear of curses, jinn, or black magic as a business model is operating outside both Shariah and Sufi tradition.
The Core Responsibility of Mahārim
It must be stated with clarity and courage:
It is the core religious, moral, and social responsibility of Mahārim—fathers, husbands, brothers, and sons, to keep their women, daughters, and sisters at a safe distance from all forms of faith healers.
Shariah has drawn a clear line in matters of ikhtilat (interaction), secrecy, and authority. Islam does not permit women to be exposed to unknown individuals under the pretext of spiritual treatment, especially in isolated settings, closed rooms, or emotionally manipulative environments.
Allah commands:
“O believers! Save yourselves and your families from the Fire, the fuel of which are humans and stones; appointed over it are extremely powerful angels who do not refuse the command of Allah and they only do what they are commanded. (Surah At-Tahrim 66:6)(Kanzul Imaan Translation)
Protection here is not merely physical, it is spiritual, psychological, and moral.
Sadly, certain women, whether knowingly or unknowingly, have become instruments in promoting and normalizing these practices. By frequenting, advertising, or emotionally surrendering to such healers, they have deeply wounded the ethos of real Islam, authentic Sufism, and the classical spiritual paths of Tariqat, Ma‘rifat, and Haqiqat.
Sufism was never about spectacle. Sheikh Noor-ud-Din (RA), Kashmir’s beloved Alamdar-e-Kashmir, famously emphasized simplicity, inner reform, and social responsibility, not ritualistic obsession or fear-based spirituality.
A renowned Sufi maxim states:
“If a miracle distracts you from Shariah, it is not a miracle, it is deception.”
Imam Junayd al-Baghdadi (RA), one of the greatest Sufi authorities, said:
“All paths are closed except for those who follow the footsteps of the Prophet ﷺ.”
Kashmir, Trauma, and the Exploitation of Faith
In a society scarred by decades of, loss, and emotional fatigue, people naturally search for relief. But when grief is redirected into superstition, when medical conditions are labeled as possession, and when mental health is dismissed as black magic, faith turns from a source of healing into a tool of harm.
Our shrines were once centers of langar, learning, and moral guidance, not marketplaces of miracles. The Sufi way in Kashmir was about insaan-dosti (love for humanity), not fear-mongering. The Khanqah was a place of reflection, not exploitation.
Preserving Faith Without Sanctifying Deception
Questioning such practices is not be-adabi (disrespect). Islam encourages reason:
Blind faith without knowledge leads to misguidance. True spirituality liberates the mind and strengthens character; it never enslaves individuals emotionally, financially, or psychologically.
As Kashmiris, and as believerswe must reclaim our spiritual heritage. Let us revive Sufism as it truly was: disciplined, ethical, Shariah-bound, and socially responsible. Let Mahārimfulfill their duty. Let women be protected, educated, and empowered, not used as conduits for distorted spirituality.
Faith healers and veiled phantoms are not the same, but the difference lies in Shariah, sincerity, and accountability.Where these are absent, the veil must be lifted, Period.
