Original mud-and-timber brangh (box gallery) suffered major damage during the 1955 earthquake.

Used mainly during special religious occasions due to limited capacity.

The L-shaped verandah khanqah form appears in a later period and introduces a dedicated outdoor prayer space used during summers. This typology is particularly consistent across khanqahs in the Hushe Valley.

“Except for painting the surfaces, the khanqah has never been majorly repaired or renovated. It is also said that there were seven such wooden khanqahs in Kashmir.”

“He is also remembered for encouraging many traditional crafts in Kashmir, such as shawl weaving, carpet weaving, papier-mache, wood carving, calligraphy, and textile production.”

Deodar timber was reportedly sourced from forests in Kupwara and transported via the Pohru and Jhelum rivers.

“It still retains the cloisters (chilla-gah) where people perform aitkaf during Ramadan.”

“Shah Hamdan travelled across this region preaching Islam, and many people accepted the faith through his teachings. Basgo was the capital at the time, so it is believed he also visited there during his journey.”

Constructed using rammed earth walls with battered profiles.

“The wooden stacking construction was filled with mud on the outside but left hollow on the inside. However, in the interiors (which our elders used as niches for storing shoes) which led to shoes being lost, as per our elders. Sometimes even cats and pigeons would seek refuge in these hollow voids. Because of this we had to cover the walls with panelling.”

“We remember Shah-e-Hamadan not only as a saint but as the one who gave Kashmir a tradition of learning, service, and devotion.”

Moulood Shareef remains the principal annual gathering.

“Shah-e-Hamadan, whose real name was Mir Sayyid Ali Hamadani, was born in 1314 in Hamadan, Persia. He belonged to the Kubrawiya Sufi order and is known in Kashmir as Shah-e-Hamadan or Amir-i-Kabir.”

“We have a separate area for women which is partitioned by a warusi. They sometimes offer prayers at the mosque.”

Historically served as a venue for resolving local disputes.

“There used to be langer for hajj pilgrims in ancient times. This khanqah used to be the final "padav" for hajis before they embarked on Hajj.”

According to local accounts, Mir Mukhtar had eight sons who played an important role in spreading Islam across Baltistan. Two sons remained in Keris, while others settled in different valleys and settlements, including Kowardo, Kargil, Thagus, Sermik, Gamba, and Khaplu. Among them, Mir Ishaq settled in Thagus after marrying the daughter of Mir Arif, while Mir Ali Reza established himself in Sermik, where the well-known miracle of the Musallah is associated with his name. Mir Mohammad Ibrahim settled in Gamba, and Syed Mir Mohammed in Khaplu, contributing to the expansion of religious networks across the region.

Associated with the Suhrawardi order.

“Malik Sahib had donated both land and property as waqf for the establishment and maintenance of various religious establishments.”

“This remains a sacred place where people come to offer prayers, seek blessings and fulfil their vows. Even non-Muslims visit because they have faith in the sanctity of this place.”

Many Khanqahs originally included a Chillah-Gah for spiritual retreat and meditation, which have now been replaced by large and open congregation halls.

“Generally, it is said that worldly matters should not be discussed within mosques and Khanqahs. However, certain communal affairs have traditionally been handled there, as people consider these spaces suitable for deciding the designated days for village farming, organizing water channel cleaning or restoration campaigns, and resolving local disputes.”

“Previously, the space was limited and constructed entirely of wood, with intricate carvings and decorative patterns gracing the ceilings and arches. In the modern reconstruction, it was not possible to maintain all of those original features. We held a meeting to discuss this and decided on a new method of construction. The most significant change is that the original architectural style could not be fully preserved, and cement has now been utilized in the construction.”

Practised vegetarianism, celibacy and ascetic living.

A key finding was the adaptability of the Khanqah typology. Despite differences in geography, climate, materials, and cultural setting, a consistent spatial pattern was evident across Kashmir, Ladakh, and Baltistan. A central congregational hall, supported by columns and complemented by surrounding ancillary spaces, remained a defining feature while accommodating local variations.

Functions at a neighbourhood scale.

Finally, the study revealed an ongoing negotiation between continuity and change. Growing congregations, changing expectations, modern construction materials, and evolving religious practices have necessitated alterations and extensions at many sites. However, even where substantial interventions have occurred, communities frequently attempt to preserve visual continuity with the historic architectural language. This reflects an understanding that the value of the Khanqah lies not only in its function but also in its symbolic role as a marker of identity, heritage, and collective memory.

“The authority of a Pir is fundamentally rooted in 'Enjoining good and forbidding evil' (Amr bil-Ma'ruf wa Nahy anil-Munkar), as well as upholding and implementing the sanctity of the Sharia. Their responsibility within the Khanqah system is the purification of the soul (Tazkiyah-e-Nafs) and the cleansing of the heart (Tasfiyah-e-Qalb). Our jurisprudence states that a Pir should be someone through whom you receive spiritual healing.”

“He was a close associate of Baba Dawood Mishtaki and with him travelled to Ladakh and Tibet.”

Oral traditions credit him with planting rows of trees along roads as acts of public welfare and environmental stewardship.

“Khwaja Masood Wali died in 1612 CE (1021 AH). His annual Urs continues to be observed at the Khanqah in Namlabal, Pampore, where thousands of devotees gather each year. A distinctive local tradition during the Urs is that many families abstain from cooking meat as a mark of respect for the saint's simple way of life.”

“In the past, spiritual seekers pursued 'Ibadat' in secrecy and through extreme self-discipline to strengthen their souls. Just as some traditions in Hinduism involve retreating to the jungle for forty days of meditation, the people of Khaplu traditionally ascended to the high lands for their spiritual retreats. During these periods, they practiced intense asceticism, often subsisting on wild herbs like Burxhee rather than regular food, purely to focus on their connection with the Divine.”

Remembered for establishing numerous mosques and hammams.

“The Khanqah-i-Maula was destroyed by fire three times and rebuilt each time. Eight hundred craftsmen were involved in its construction and a process that took twelve years.”

“He helped strengthen the Kubrawiya Sufi order here and encouraged religious learning through khanqahs.”

While most khanqahs include a spire or steeple, only a few examples, such as the Ghursay khanqah, feature a distinctive two-stepped roof form.

“He is known to have the most numbers of accomplices with him and is known to have built most number of mosques and bathhouses. Wherever he travelled, he ensured rows of trees were planted along the roads to cultivate environmental awareness and community welfare.”

“Previously, construction was done using the traditional method known as Dhat-thar, and it was plastered with mud. I have heard that back then, eggs were also mixed into the plaster. People used to bring eggs in baskets. Now, this practice has ended, and today, cement and steel rebar are used instead.”

Community members frequently associated the significance of Khanqahs not only with religious practice but also with craftsmanship, oral history, saints, and collective experiences. Repeated cycles of destruction and rebuilding, particularly in Kashmir have reinforced rather than diminished this relationship. The continuity of meaning appears to reside as much in community memory and ritual use as in the physical structure itself.

Local tradition states that the spatial layout symbolically follows the plan of the Kaaba.

Temporary cloth partitions are erected during Ramadan for I'tikaf.

Travelled extensively, including Ladakh and Tibet, alongside Baba Dawood Mishtaki.

“He lived the last days of his life in Bijbehara itself and passed away at 82 in 1047 AH.”

“Back in Pampore, he established the Khanqah at Namlabal (Khanqah-e-Masoodia) during the sixteenth century. The khanqah became a centre for religious teaching, Sufi instruction, hospitality, and public welfare.”

Oral histories describe grasses, tulips, and wild cumin naturally growing on these roofs, making them part of the surrounding landscape.

“We celebrate Baba Ghazi's urs every year on 13th and 14th June with playing drums and doing "dambali". This was to enact the Sufi's style of educating people by playing drums and inviting people to listen to his message on Islam.”

“The khanqahs in Baltistan still show many of these older ideas because the traditions have been maintained there more carefully.”

Central clerestory provides controlled natural illumination.

Present khanqah attributed to a descendant (grandson) of Masood Wali/Ghani Baba (Khwaja Bab).

The mehrab is characteristically shallow and remains contained within the thickness of the wall rather than projecting deeply into the prayer hall.

Religious instruction, arts and crafts were reportedly taught here.

“It was built by Malik Sahib (Malik Ahmed Yatoo, 810 - 887 AH), the entire neighbourhood was Malik Sahib's milkiyat. He was Zain-ul-Abideen's (Budshah, 1420-1472 AD) wazir for a long time and commanded his forces. It is 650 years old.”

“This is about 450 years old, but we cannot confirm the date.”

In the Hushe Valley, khanqahs generally do not include a dedicated chillah gah, as this practice is not endorsed by the local pir. Instead, narrow side galleries are used, where curtains can be drawn to create temporary spaces for retreat when needed.

Technique is regarded as the defining construction system of early Kashmiri khanqahs, especially the most prominent ones built around similar periods.

Visitors emphasized calmness and spiritual comfort.

Permanent chillah-gahs never existed.

“There is a noticeable generational shift in the level of spiritual attachment to the Khanqah. The older generations maintained a profound and unwavering connection, approaching their prayers and communal duties with deep-seated fervor and keen interest. In contrast, the current generation's bond has weakened as they navigate the complexities of a fast-paced, material world.”

“He also advised Sultan Qutb-ud-Din on matters of governance, justice, and Islamic law, and many of these ideas are found in his writings.”

Oral accounts emphasize the logistical challenges of transporting massive timber before mechanised transport.

The traditional dimensions of a khanqah are approximately 30 feet (9 metres) in length and width, with a proportional height that remains consistent across the structure.

As communities grew, Khanqahs expanded while retaining the original central structural core.

Strong concern exists regarding the disappearance of traditional construction knowledge.

“There is a wande (winter) masjid in the vicinity which has a hammam. It was also built in 18th century but reconstructed during prime minister, Bakshi Ghulam Mohammed's time.”

“The Khanqah-e-Moula in Srinagar stands on the site where Shah-e-Hamadan is believed to have stayed and preached. Although the building has been rebuilt several times after fires, it continues to be the main shrine associated with him.”

The earliest Khanqahs were modest square or near-square buildings with a central prayer hall supported by four timber columns.

“The khanqah was built in honour of Baba Naseeb-ud-Din Gazi around 450 years ago.”

“This tradition has been established since ancient times. This is because, after the era of Hazrat Mir Shamshuddin Iraqi (The Iconoclast), this area (Baqir-pi-Gond) held the status of a central Islamic hub. Hazrat Iraqi was himself a teacher; after providing education and training, he personally selected his students to serve as Imams and Khatibs (preachers) throughout the entire Baltistan region. The profound impact of that spiritual environment remains alive even today”

Initially trained under Sheikh Hamza Makhdoom before becoming a disciple of Baba Dawood Khaki.

“Until recently, social matters were resolved within the Khanqahs. The Khanqah of Hashupi is shared by four major villages: Horchus, Hashupi, Pharing Bangma, and Torpi. The elders of all four villages used to hold meetings in the courtyard or assembly hall of the Khanqah to discuss and mutually settle significant social issues. However, due to people's increasing busyness and accessibility issues-since the Khanqah is located on a hill-such gatherings have now become less frequent.”

“Khwaja Masood Wali Pampori was born in 1551 CE (958 AH) in Pampore into a prosperous merchant family. He was known from an early age for his piety, honesty, and devotion to learning. He studied Qur'anic exegesis (Tafsir), Islamic jurisprudence (Fiqh), and other religious sciences, but eventually renounced worldly life in search of spiritual knowledge.”

Adjacency to Shrine: The khanqah may be housed within a shrine compound or constructed as a standalone structure.

“Shah-e-Hamadan passed away in 1384 while travelling near Kunar. His shrine is now in Khatlan, Tajikistan, but his Urs continues to be observed every year in Kashmir.”

“Before the arrival of Shah Hamdan, Islam was already present in Kashmir, but it remained a small and localised faith, followed mainly at the royal court and by a few immigrant communities. Muslim traders, refugees, and soldiers had settled in the valley over the centuries. They lived peacefully alongside the local population, but their presence did not lead to widespread conversions. The first major turning point came with Bulbul Shah, whose teachings inspired Rinchan to embrace Islam. The rise of the Shah Mir rulers later provided political support for the growth of the faith. Other Sufi saints, including Sayyid Hussain Simnani, also preached in Kashmir. Even so, most people continued to follow their Hindu and Buddhist traditions, often incorporating some Islamic practices. It was Shah Hamdan's arrival with hundreds of disciples, and the establishment of the khanqah as a centre for teaching and spiritual guidance, that transformed Islam into a faith embraced by the wider population. He desired Kashmir to become Iran-i-Sageer in terms of religion, culture, crafts and even politics”

Demonstrates adaptation of Islamic devotional requirements within Tibetan-Ladakhi architectural vocabulary.

“Disputes were resolved here, nikahs are still carried out here.”

“Shah Hamadan, on his third visit to Kashmir, travelled extensively from town to town and village to village and educated people about Islam. He established several khanqahs, of which three are most prominent - Khanqah Moulla in Srinagar (in Central Kashmir), Khanqah Faiz Pannah in Tral (South Kashmir) and Khanqh Moulla in Sopore (North Kashmir) all of which are attributed to Mir Syed Ali Hamdani.”

Original spatial footprint remains discernible despite alterations.

“For centuries, the rulers of the Western Himalaya and the Karakoram had close cultural and spiritual ties with Kashmir. They invited craftsmen, scholars, and religious teachers from Kashmir, and through these exchanges Kashmiri ideas and craftsmanship spread to Baltistan, Ladakh, and even Tibet.”

“This khanqah, which is now mostly referred to as a mosque, is attributed to Hazrat Mir Syed Ali Shah Hamdan. He is believed to have travelled to Ladakh around 1381 or 1382 while on his journey from Kashmir to Baltistan. Although some scholars question whether he actually visited Ladakh, we believe he did, and that this mosque was established in his honour.”

Verandah: Presence and form of verandah as transitional or functional space. L shape; U shape; frontal.

“We have three mosques in Malik Sahib area of Safa Kadal and we only open this mosque in summer which is why it is called Reatkal (summer) Masjid. It remains closed in winter because this does not have a hammam - it never had and it was always meant for summer.”

“Some locals also maintain that the khanqah was built during Mir Syed Ali Hamdani, at the time Khanqah Shah Hamdan was constructed.”

Local narratives describe the timber travelling miraculously upstream during flooding, reflecting the sacred associations attached to the construction.

“The oldest khanqah of Turtuk, which was part of Baltistan until 1971, is now called the Jamia Masjid. It stands on the site of an earlier Sufia Noorbakshia khanqah that was built around the seventeenth century. The present mosque was rebuilt twice in the early 2000s, but it continues to occupy the same sacred site. The original katsa (basement/plinth) of the old khanqah still survives, and for us it is the last physical reminder of the historic Sufi institution that once stood here.”

“People say he travelled with about 700 disciples, scholars, craftsmen, and Sayyids. Whether the number was exactly 700 or not, is debated and many of them settled in Kashmir and contributed to its religious life and traditional crafts.”

Second-Floor Gallery: Some khanqahs feature a thin upper-level gallery overlooking the main hall, traditionally used by women.

“Over the years, our religious practices have changed. Earlier, this khanqah reflected the Noorbakshia Sufi traditions of Baltistan, but today many people are drawn towards the Wahhabi school of thought. Along with this shift, several architectural features and cultural practices have gradually been lost. Sometimes I feel that while we rebuilt the mosque, we also lost a part of our history and the rich traditions that made this place unique.”

“Many prominent medics visited the khanqah Baba Naseeb-ud-Din Gazi, Nund Reshi, Baba Dawood Khaki”

The influence of the Reshi-Sufi tradition remains evident in the way many Khanqahs continue to function. Unlike purely congregational institutions, these spaces foster interaction, hospitality, contemplation, dialogue, and community participation. Their social role extends beyond formal religious practice and reflects the inclusive ethos historically associated with Kashmiri Sufism.

“I still remember from my childhood that the old khanqah had separate galleries for women, similar to those in the Chaqchan Mosque in Khaplu. During Muharram, women would gather there to take part in the religious gatherings. Those galleries have now disappeared, and with them many of the traditions that were once an important part of community life. The khanqah looked very much like the Chaqchan Mosque”

“Khanqah is specifically built for the purpose of Riazaat. Pir tareeqat (Level of Pir who teaches his mureeds in Khanqah) used to teach in Khanqah. Forty days chila was performed. Till Mir mukhtar spiritual activities were on its height, many preachers used to come like Mir Iraqi and his son Danial for preaching. They always came here in summer season because they have to cross a mountain which was not possible to cross in winter. That's why most of the spiritual activities were organized in the summer season because the preachers return toward Kashmir in the autumn season. The best example is Asad Ashura; majalis were organized in end of July and the start of August. In other seasons, people in Baltistan don't find religion person for majlis so they wait for the preacher and organize once they came there. The Khanqah and the activities in Khanqah became week after Mir Mukhtar especially after Mir ali raza (his astana is in front of Amburik Mousque). For some time the activities are held in Keris Khanqah. But with the passage of time the activities are faded. He belives that due to socialisation people were happy, unite and it was the place to discuss.”

The relatively high interior volume of the khanqah was intentionally maintained to enhance acoustics, allowing sermons, prayers, and recitations to be heard clearly throughout the space in the absence of microphones or amplification systems.

The earlier, smaller khanqahs were typically built with four columns, which were later expanded in larger structures to six, nine, or even twelve columns as the buildings evolved.

Suggests that early Islam in Ladakh adopted local forms while introducing only essential ritual requirements.

Estimated age approximately 650 years.

“His disciples included Sheikh Sharif-ud-Din Wali (Shog Baba), Baba Ali Sahib, Baba Mohammad Sadiq, Khwaja Habibullah Attar, and Sheikh Najam-ud-Din Reshi, helping extend his influence across Kashmir.”

“This khanqah never had permanent chilla-gahs. During Ramadan, separate cells are created using cloth for 10 days of aitqaf.”

Daily prayers continue to be offered.

“The khanqah is reserved for special occasions now as it cannot accommodate a lot of people. The khanqah is especially used for Moulood Shareef nowadays. But it is also used for the 5 daily prayers.”

“He is believed to have established 17 khanqah-i-moulas in Kashmir - where derwish meditated and chillakashi was carried out. All these khanqahs had small cloisters for chillakashi which were in use up until 60 years ago.”

To establish a foundation for understanding how architectural thought was transmitted across regions, it is essential to examine the network of trade and consequently, the spiritual routes, that historically linked Kashmir with Baltistan, the greater Karakoram and trans-Himalayan regions, and the Tibetan plateau. Among these, Kargil emerged as one of the most significant nodes within the secondary Silk Route conduits. The transmission of architectural knowledge and craft occurred along these ancient trade arteries, which served not only as commercial pathways but also as spiritual corridors for Sufi pioneers who carried with them diverse silsilas (Sufi orders) and philosophical ideas. Situated at a strategic crossroads, Kargil-originally part of the Purig region-functioned as a key gateway to Baltistan and Skardu via the Kargil-Skardu-Gilgit corridor, which passed through several important villages along the route.

“He came to Kashmir three times - first in 1372, then in 1379, and finally in 1383, during the reigns of Sultan Shahab-ud-Din and Sultan Qutb-ud-Din. He never settled permanently in Kashmir. He stayed for short periods and then continued his journey towards Ladakh and Central Asia.”

“Naseen-ud-Din Ghazi came from Rawalpindi. He first came at the age of 7 under the tutelage of Hazrat Sheikh Hamza Makhdoom, who then put him under the Baba Dawood Khaki. Through him, he became connected to the Suhrawardi order.”

Perceived as the principal symbol of the Shah Hamdan legacy in Kashmir.

“For us, Shah-e-Hamadan is remembered not only for spreading Islam but also for shaping the cultural and economic life of Kashmir.”

“Shah-e-Hamadan was a great scholar. He wrote more than seventy books, including Awraad-ul-Fatehah, Zakhirat-ul-Mulk, Risalah Maktubaat, and Chahal Asrar.”

Considered one of three principal khanqahs in Kashmir directly attributed to Mir Syed Ali Hamdani.

“The khanqah, as we know it in Kashmir, developed as a centre for spiritual guidance, learning, hospitality, and community welfare under his influence.”

“Faqir Muhammad Ibrahim revived this order and strengthened the Khanqah system, reintroducing the practice of I'tikaf.”

Previously maintained by the Mohalla Committee.

“The khanqahs of Kashmir and Baltistan continued to carry these ideas even as religion and society changed over time.”

“Khanqahs were like present-day universities and people were given taalim here. It is said that people were also taught art and craft from here. Only the raised suffa was commissioned by Shah Hamdan and the actual khanqah was built by his son Mir Mohammed Hamdani”

Existing timber brangh represents a later reconstruction.

“Now, our spiritual leader Rustam Ali Anjum informs us that within a single year, I'tikaf is being observed in 110 different Khanqahs. Throughout the year, from Karachi to Frano, there is not a single day where I'tikaf is not being practiced somewhere.”

“He was inspired by the Rishi movement and adopted vegetarianism and celibacy, subsisting on wild vegetables like his mentor.”

Brangh, spires, and some upper elements are generally believed to have been added during later restoration phases.

Langars were organised prior to departure for pilgrimage.

Interior timber panelling was later installed to enclose these cavities.

Hollow cavities were traditionally used as shoe niches but also became refuge for birds and cats.

“It has been under waqf custody for the last 19 years but before that Mohalla Committee was looking after it.”

“Awraad-ul-Fatehah is still recited every day in many mosques and khanqahs across Kashmir.”

Most khanqahs also include a teh khana, a lower or enclosed space used during winter months.

“Before coming to Kashmir, he travelled widely through Persia, Central Asia, Tibet, and the Himalayan region as a scholar, Sufi, and preacher.”

“Khanqah at Numblibal was established to reach out to the people and enlighten them with the basic teachings of Islam.”

Women's galleries were commonly located on upper floors or along the sides, often enclosed with Pinjrakari screens for privacy.

Timber stacking walls were externally packed with mud while remaining hollow internally.

Oral histories consistently show that the importance of Khanqahs extends beyond their architecture to include saints' traditions, community memory, craftsmanship, rituals, and local beliefs.

Oral traditions refer to three symbolic entrances representing Shariat, Tariqat, and Haqiqat, although these are not preserved at every site.

“Among the Nurbakhshis, an internal matter was resolved through an agreement in Balghar, which is known as the 'Balghar Accord.' Similarly, an agreement known as the 'Chaqchan Accord' is also famous. Such agreements have been made in the past and continue to take place even today.”

“Fundamentally, activities such as Zikr (remembrance of Allah), worship, observing Chilla (forty-day spiritual retreats), and sitting in I'tikaf are intrinsically linked to Khanqahs.”

Each measured approximately 4 x 8 feet.

“In Sanskrit, shunya means the ultimate void or zero-the endless, formless space from which everything comes and to which everything returns.”

“Masjid is just a prayer hall but Khanqah is place where we have aitikaf khana. Aitikaf khana is a institution for spiritual teaching. Aitikaf khana situates on the north and south side of the mail hall. The building above aitikaf khana is called chilla Khuto. Aitikaf is a prayer and chila is a field of knowledge. There is a misconception about these and we mix up these two. Chila khuto is a lace where women and children can attend the religious programs like Eid and Majalis. The purpose of Pinjras are for the sake of purda. Another difference between masjid and Khanqah is there is no lawn in the east of masjid whereas there must have a lawn in the Khanqah. Khanqah must have a open space around the building to take the Juloos days. There must not have any construction on the western side. There is another building nearby khanqah which contains the zampankhana, nishankhana and zankhang. These are parts of khanqah but it is separated”

Mehrab in Verandah: Introduced with population growth; also served as a space for Quranic teaching for children.

“Just as Sufi orders exist throughout the global Islamic world, the Nurbakhshi tradition maintains the system of Pir-Mureedi (Spiritual Guide and Disciple). This lineage traces back to Imam Ali (A.S.) and ultimately connects to the Prophet Muhammad (P.B.U.H.). The primary objective of the Khanqah system is the spiritual and moral training (Tarbiyah) of the people.”

“Amir Kabir Sayyid Ali Hamadani built the Amburiq Mosque, whereas Mir Yahya built seven khanqahs (Sufi hospices) in Shigar. These were constructed approximately four hundred years ago, and since then, nearly 26 generations have passed.”

Construction traditionally dated to 810 AH; Malik Ahmed reportedly died in 887 AH.

“After meditation, devotion, patience, and complete trust in Allah, Khwaja Masood Wali conquered his nafs.”

“The construction of the mosque took place in 810 Hijri, and that Malik Ahmed passed away in 887 Hijri. The timber used in the mosque's construction was brought from the forests of Kishtwar.”

Built in honour of Baba Naseeb-ud-Din Gazi.

“Sufi teachings (mysticism) are imparted at both the khanqah and the madrasas. Mysticism is spoken about during the Friday sermon (Khutbah) and the Muharram majalis (commemorative gatherings).”

“The khanqah was surrounded by apple orchards which have now been removed. It sadly caught fire in 1997 and a new concrete khanqah has now been built in its place as it is impossible to construct the original one.”

Oral tradition attributes construction to Malik Ahmed Yatoo, minister and military commander under Sultan Zain-ul-Abideen (Budshah).

“Under Baba Dawood Khaki's guidance at Khanyar, Srinagar, he underwent rigorous spiritual training and meditation. After completing his spiritual discipline, he was instructed to return to Pampore to serve the local community.”

“There is a Churo (pinnacle/spire) on the roof of the khanqah. Inside, there are Chilla Khoro (cubicles for spiritual seclusion).”

Light Inlets: Use of small or large windows with varied sill styles, influencing both quality of light and temperature regulation.

“Within the Nurbakhshi tradition, this lineage is famously known as Silsila-e-Zahab (The Golden Chain). The word 'Zahab' literally means gold, but it also signifies a spiritual method - a path to be followed. In our tradition, it is essential for a Pir to be formally connected to this authentic, unbroken chain. While 'Pir' is a Persian term, its Arabic equivalent is 'Murshid'. The role of a Pir (spiritual guide) is to guide the public toward self-purification Tazkiyah-e-Nafs and to oversee religious affairs. In our tradition, this spiritual lineage is known as the Silsilah-e-Zahab. Hazrat Maaruf al-Karkhi, a disciple of Imam Ali al-Rida, initiated this path of spiritual guidance with the Imam's permission. He then passed this lineage down to his student, and it has continued to expand over generations, reaching the current spiritual leader, Pir Sayyid Muhammad Shah Noorani. Pir Sayyid Muhammad Shah Noorani is currently based in Kiris.”

“there is a main hall, fay khoro (small masjid for prayer in winter), chila khana (small room for two to three people), Zan Khuru (kitchen is a separate from main khanqah)”

Reconstructed on the original building footprint.

“The Khanqah at Numblibal became a centre of learning for seekers of knowledge.”

“This style of construction was probably introduced by craftsmen who travelled with Mir Syed Ali Hamdani who were native to various regions along the silk route.”

Said to have originated from Rawalpindi.

Earthen roofs originally terminated in clay or stone finials.

Earlier khanqah reportedly existed on the same site before the present building.

Approximate age estimated at around 450 years.

Earthen roof was replaced with corrugated metal sheets during the 1950s due to persistent water infiltration.

Historically, Khanqahs served multiple purposes: religious instruction and Sufi teaching, congregational worship, hospitality for saints, scholars, travellers, and pilgrims, community gatherings, langar, marriages (Nikah), and I'tikaf, conflict resolution, counselling, and social support, and transmission of traditional crafts and skills.

Khanqahs were typically located along important routes or within the centre of villages, making them accessible spaces for worship, learning, and community gatherings. In some cases, they were established near religious or administrative centres to signify the arrival and establishment of Islam. Access to water was an important consideration for ritual ablutions (wuzu), while sites were generally selected on elevated and stable ground, away from riverbeds and flood-prone areas, to ensure long-term safety and resilience.

“People come to the Khanqah with hopes and prayers, seeking blessings through the memory of Shah-e-Hamadan.”

“The small entrance porch acts as a transition between the outside and the prayer hall. It protects the interior from harsh winds and prepares visitors before they enter the sacred space. The raised clerestory brings filtered daylight into the centre of the prayer hall. This is a traditional Ladakhi architectural feature that was naturally incorporated into the khanqah.”

Managed by the Waqf Board for approximately the last nineteen years.

“During a period of seclusion he experienced a spiritual encounter with Hazrat Khidr, who directed him to seek guidance from the renowned Sufi master Baba Dawood Khaki (RA), a leading disciple of Sheikh Hamza Makhdoom.”

“Previously, there used to be a separate space reserved for the Pir (spiritual leader), but not anymore. In the Hashupi khanqah, there is no separate room for sacred relics (tabarrukat); however, the Alchori khanqah does have one. There is also a massive stone vessel (Kwat) there, which was used to prepare and distribute blessed food (tabarruk) for the people of the entire region.”

During reconstruction, original carved columns, mihrabs, thresholds, and timber elements are often reused, and efforts are usually made to retain the traditional appearance even when modern materials are introduced.

“The first condition in the khanqah is the Chilla Khoru (the forty-day spiritual retreat). Next are the pillars. There are miracles associated with these pillars, and there are many such incidents.”

“The design of the khanqah follows the idea of the Panchabhuta, which was also expressed in Hindu temples and Buddhist stupas. It represents the universe through the four elements-earth, water, fire, and air-with a fifth element, shunyata or infinity, physically manifesting as the base, superstructure, spire and the sky”

Oral traditions emphasize the mosque as an important transitional ritual space.

Visited by numerous prominent saints including Baba Naseeb-ud-Din Gazi, Nund Rishi and Baba Dawood Khaki.

This central columned hall appears to be the defining feature of the Khanqah across Kashmir, Baltistan, and Ladakh.

Repeated fires are remembered as episodes of renewal rather than destruction.

Oral tradition dates the present structure to approximately 450 years ago.

Historically served as final gathering place for Hajj pilgrims.

Strongly influenced by the Reshi tradition.

Elders recalled seasonal vegetation-including tulips (Gul-e-Lala) and wild cumin (Zeera)-growing naturally on the roof.

Winter prayers are held in a nearby mosque, wande (winter) masjid equipped with a hammam.

Older khanqahs often incorporated individual chillah gahs-small secluded spaces used for spiritual retreat, meditation, and devotional practices.

Informants repeatedly identified timber stacking (cator-and-cribbage) construction as characteristic of major medieval khanqahs.

Unique example of Islamic architecture entirely expressed through Ladakhi building traditions.

Number of Doors: Usually one or three; three doors symbolise the stages of Shariyat, Tareeqat, and Haqeeqat.

“Shah Sayyid Nurbakhsh was a disciple of Khwaja Ishaq Khatlani. When the Khwaja saw that Shah Sayyid Nurbakhsh had become capable of spiritual leadership, he placed his own turban on Nurbakhsh's head and declared: 'From today, I am the disciple and he is my Murshid (spiritual guide).' It was on that day he received the title 'Nurbakhsh,' and the spiritual order began. It is said a divine light (Noor) descended upon him, which led to his appointment, though later successions did not always follow this miraculous pattern.”

“Khanqah is the place where we have aitikaf khana. Aitikaf khana is an institution for spiritual teaching. Aitikaf khana is situated on the north and south side of the mail hall. The building Above Aitikaf khana is called chilla Khuto. Aitikaf is a prayer and chila is a field of knowledge. There is a misconception about these and we mix up these two. Chila khuto is a place where women and children can attend religious programs like Eid and Majalis. The purpose of Pinjras is for the sake of purda. There is a main hall, and major events are performed in the main hall like Juma prayer.”

Timber columns organize the prayer hall.

“The earlier khanqah was built entirely in the traditional Balti style using thatel-na-wablu (cator-and-cribbage) construction. During the reconstruction, many of the carved wooden columns and several khatamband ceiling panels were carefully retained and incorporated into the new mosque. If you look closely at those old khatamband panels, you can still see motifs such as the swastika. We understand these not as Islamic symbols, but as traces of the older Bon traditions of Baltistan. They remind us that our architecture carries the memory of different faiths and cultures that existed long before Islam.”

Raised suffa attributed to Mir Syed Ali Hamdani.

Seasonal mosque used primarily during summer because it lacks a hammam.

“This khanqah was given the name Faiz Pannah because it was regarded as a place of barakah (blessing), inspiration, and peace. During the early spread of Islam in Kashmir, khanqahs were established first as centres for spiritual guidance, learning, and social welfare. Mosques were built later to enable the community to perform the five daily prayers more conveniently.”

“The architectural influences of Tibet, China and western Himalayas are visible in the building, especially the wooden brick construction (cator and cribbage) which is earthquake proof.”

Rebuilding after fires or disasters is generally seen by communities as continuity rather than loss.

“The Noor Bakhshiya Silsila originates from Mir Sayyid Muhammad Nurbakhsh Qahistani, and currently, the spiritual lineage is centered in Keris, with Sayyid Muhammad Shah serving as the Pir of the Noor Bakhshis. Within this Sufi system, a distinction is made between Rehberiat and Pir-e-Tareeqat. Rehberiat refers to the formal designation or administrative leadership of the Pir as inherited through the silsila's succession. In contrast, a Pir-e-Tareeqat is one who actively embodies the mystical path by practicing itikaf (spiritual seclusion) and other forms of deep meditative worship, thereby earning their title through practical devotion and spiritual mastery rather than just lineage.”

“The mosque is about 44 by 46 feet in size and has one wooden lattice minaret for the call to prayer. The minaret is a later addition, but the building still follows the character and spirit of traditional Balti architecture.”

Early Khanqahs commonly used timber stacking (cator-and-cribbage) construction in Kashmir, with local variations in Baltistan and Ladakh.

Traditionally, khanqahs were designed with three entrance doors symbolizing the stages of the spiritual journey in Sufism: Shariyat (the path of religious law), Tareeqat (the spiritual path), and Haqeeqat (the realization of divine truth).

The open spaces around Khanqahs are just as important as the buildings themselves. Courtyards, lawns, entrance areas, riverfronts, and other open spaces are used for everyday social activities. At Pampore, the lawn next to the Khanqah is a popular gathering place for people of all ages. At Khanqah-e-Moula, the courtyard and surrounding spaces and the riverbank are used for both religious events and daily community life, showing that the Khanqah continues to be an active part of the neighbourhood.

Building remains largely closed during winter because it lacks a hammam.

“The silsila of pir continues in the elder son of pir whether he follows mystic training or not. The Pir is basically responsible for training murideen. Mushid is one who teaches religion and trains the murideen in the philosophy of mysticism. I don't know from where it stopped in the system of pir. In the last couple of decades, Bwa Faqeer reactivated and restored the system and teaching and training. He himself participated in aitikaf and teachers' mystic philosophy.”

“Those days (late 14th century) all significant khanqahs were being built in this technique. You will note that all ancient and prominent khanqahs in Kashmir are built with this technique (cator and cribbage).”

In many cases, key architectural elements such as ornamental thresholds, mehrabs, and columns from older structures have been reused during reconstruction or renovation phases.

“The Khanqah is known for its kandkaerr (wood carving). If you look closely, you can see the fine craftsmanship throughout the building. The inscriptions commemorating deceased people of high status were added later as part of the carved decoration. The papier-mache work you see today is more than fifty years old, and we restore it every ten years. As far as I know, the original Khanqah had only one floor and was built under the patronage of Mir Muhammad Sayyid Hamadani, the son of Mir Sayyid Ali Hamadani.”

Represents cultural accommodation rather than architectural replacement.

Informants recall that only seven major wooden khanqahs once existed across Kashmir.

“The courtyard is an extension of the Khanqah itself. It has always been used for gatherings, festivals, and community activities, not only for movement.”

“These ideas were not only philosophical. They were expressed in the way buildings were designed, in the choice of materials, the proportions of spaces, and the relationship between the building and its surroundings.”

Alternative oral tradition records timber originating from forests of Kishtwar.

“The 'brangh' or box-gallery below the spire was also in mud and timber construction but the earthquake of 1955 caused heavy damage to it and it was reconstructed with the present wooden brangh. Externally, for improving the functioning of the Khanqah, a spiral staircase on the right was provided for the first floor which was in a dilapidated state. It was removed and a wider staircase was provided which improved the visual and circulatory quality of the building.”

Meditation Cells: Small enclosed spaces for seclusion, often reflecting the specific tareeqa (spiritual practice).

Continues to serve as a repository of collective memory.

“He is remembered for dedicating his life to serving the poor and distributing whatever gifts or donations he received among those in need. Local traditions also associate him and his disciple Sheikh Sharif-ud-Din Wali with the spread of saffron cultivation in Pampore, although this remains part of oral tradition rather than documented history.”

“The khanqah remains mostly closed in winter, because it does not have a hammam.”

Roof has also undergone substantial alteration.

"Faiz Panah" interpreted locally as a source of blessings, peace and spiritual refuge.

Traditional construction knowledge is increasingly at risk because of the declining number of skilled craftsmen.

Spatial hierarchy organized around a large central congregation hall.

“Definitely, the core essence of khanqah was aitiqaf and people are not sitting there it means they are influenced by the modern life style and disconnected.”

“Originally the roofs were earthen with a stone or clay gumbad (finial) on top. The brangh and spires were added during later historic restorations.”

Overall, khanqahs are designed with a clear seasonal logic, where the outdoor verandah is used for summer prayers, while the enclosed teh khana serves as the primary space during winter.

“The khanqah was built around 450 years ago. Before the present khanqah that you see, there was one more khanqah. Later the present khanqah was built by the grandson of Masood Wali. During the initial phase, the roof of the khanqah was traditional Kashmiri earthen roof with burz pash (birchbark) covering over the roof. My grandfather used to tell us that the roof used to bear tulips (gul-e-lala) and wild cumin (zeera). The roof had to be changed in 1950s to present tin sheets because of rainwater penetration.”

Concerns were expressed regarding decreasing engagement of younger generations with Sufi traditions.

Khanqah Mualla is noted for its relatively large scale compared to other khanqahs in the region.

Malik Ahmed is remembered as donating extensive land and property as waqf endowment for religious institutions.

Frequently described as a place of emotional refuge and reflection.

Congregation halls were built taller than domestic buildings to improve acoustics before the use of loudspeakers.

“Khanqah comprises of small chila khuto, large chila khuto for women and a small mosque (people offer prayers in winter in this mosque because they can arrange heating there.). The courtyard is also a necessary part of Khanqah.”

Located strategically along the Jhelum River within the historic urban core.

These side galleries are also used by women as seating areas, often enclosed with wooden pinjras for privacy.

“Pir tareeqat decides the size of the rooms, usually small size is preferred for focused meditation.”

Extensive use of deodar timber in structural and decorative elements.

Illustrates tension between functional modernization and preservation of authenticity.

“The building opens towards the Jhelum because the river was once the main route by which people reached the Khanqah.”

Apart from periodic repainting, no major structural reconstruction is remembered.

The field survey shows that Khanqahs are more than religious buildings. Across all sites, they function as spiritual centres, places of collective memory, community gathering spaces, and repositories of traditional building knowledge.

Pinjrakari lattice windows existed until approximately seventy years ago before removal during renovations.

Double-Storey Verandah: Vertical extension of the verandah to accommodate function and circulation.

Oral traditions describe khanqahs as centres of education comparable to universities.

“It is said that the height of the khanqah is half of the highest side of the Khanqah. If the khanqah is 30x50 the height would be the half of the fifty. But we encounter the problem with the recent restoration and extension. The size was 120x180 and the height should be held of the 180 means 90. We don't find 90 foot long pillars. They have deviated from this measurement. Another thing is there are always three steps for the Mehrab and it is said that there were three steps in Ghadeer when Muhammad P.B.U.h were delivering sermons. Some of the Khanqah has a place for Muazin in the lane near the door which was elevated from the ground.”

Original roof consisted of traditional earthen construction waterproofed with birch bark (Burz Pash).

Represents continuity of everyday spirituality rather than monumental religious authority.

“The khanqah (Masood Pampori) is now mostly used for daily prayers, it was built by one of the descendants of Ghani Baba (Khwaja Bab). The deodar logs were brought from the forests of Kupwara via Pohru and then Jhelum River, miraculously against the flow of the River. It was brought from mountain forests as huge sawn logs and collected at a nearby village. At that time there were no trucks so transportation of material was done through the river, interestingly against the direction of the stream. There is also an interesting story of how these huge logs were then brought from the village to the site of construction which would have been a huge task at the time when no mechanised transportation existed. It is said that it rained so hard that the Jhelum river flooded and with that flood the timber miraculously travelled to the construction site of its own accord. This is what our ancestors tell us.”

Annual Urs celebrated on 13-14 June.

Mihrabs were typically formed as deep recessed niches within the wall.

“There were chilla-gahs in the old khanqah - four on one side and four on the opposite side, each cubicle being 4ftx8ft.”

Some local traditions associate construction with the period of Mir Syed Ali Hamdani and the establishment of Khanqah-e-Moula.

Attributed to Mir Syed Ali Hamdani's third visit to Kashmir.

Significant material transformation evident.

Traditional earthen roofs waterproofed with layers of birch bark (Burz-Pash) were widely used.

Multi-tiered pyramidal roof form remains the dominant visual feature.

“The timber columns support the roof in the same way they do in many traditional buildings like gompas across Ladakh. The builders retained the traditional Ladakhi system of rammed-earth walls, timber columns, clerestory lighting and the entrance porch, while introducing only the essential Islamic features such as the qibla, prayer hall and mihrab.”

Entire surrounding locality is remembered as part of Malik Sahib's estate.

Represents both spiritual authority and traditional craftsmanship.

“This khanqah demonstrates how Islam was accommodated within the existing Ladakhi building tradition rather than replacing it, making it a unique expression of both Ladakhi architecture and Islamic heritage.”

Dilapidated external spiral staircase was replaced with a broader staircase to improve circulation and visual appearance.

Earlier khanqah reportedly contained eight permanent retreat cells.

“There is a space above the aitikaf khana which is reserved for women. The space is extended as per the demand of the rising population.”

Most buildings have undergone roof replacements and repairs while retaining their original structural core.

Richly developed khatamband, papier-mache, latticework, and carved timber details.

“The building has a simple square plan and follows the traditional architectural style of Ladakh rather than the timber architecture seen in Kashmir. This is the only surviving mosque in Ladakh that has been built entirely in the indigenous Ladakhi architectural tradition. The thick rammed-earth walls taper as they rise, which is characteristic of our traditional buildings. They keep the interior warm during winter and cool during summer.”

During the twentieth century, many earthen roofs were replaced with corrugated metal sheets because of maintenance needs, heavy snowfall, and the decline of traditional craftsmen.

Khanqah continues to host marriages (Nikah).

“In a Khanqah, there must be a dalaan and a small bramda. There must be a small masjid (fay khuto) in the corner of Khanah, a hall for women.”

The survey further indicates that Khanqahs evolved through adaptation rather than imposition. In Kashmir, Islamic practices were expressed through indigenous timber architecture; in Ladakh, through Tibetan-Ladakhi rammed-earth traditions; and in Baltistan, through stone, timber, and cator-and-cribbage construction. The spread of Sufism therefore adapted to local building traditions instead of replacing them.

Closely integrated within residential fabric.

“Although the mosque is now much larger than the original khanqah, it still preserves the spirit of the earlier building. The surviving katsa, the reused timber columns, and the old khatamband panels continue to connect the present mosque with its architectural and spiritual past.”

Respondents frequently referred to the role of hundreds of craftsmen involved in rebuilding campaigns.

Main khanqah structure believed to have been completed by Mir Mohammad Hamdani.

Traditional drumming (Dambali) commemorates the saint's method of preaching.

Some khanqahs feature a tawaf gallery encircling the main prayer hall, as observed in the earlier Amir Kabir khanqah in Frano and the Amir Kabir mosque in Gulshan-e-Kabir.

Descendants of Mir Syed Ali Hamdani continue to maintain strong associations with the institution.

“The deodar used to build the Khanqah-i-Maula came from Tashwan. It was the main processing and storage yard on the river, where the floating logs were brought ashore before being used in construction but people also believe that Tashwan itself was a forest about half a kilometre from the Khanqah”

There were secret passages to the river so the murids performing itikaaf would go for ablution (wazu) and return to pray in their chilakhana.

Original timber supports replaced with concrete pillars during later interventions.

Spire with Finial: An architectural element adapted from Buddhist temple traditions, symbolically reinterpreted.

Functions as both a spiritual centre and urban landmark.

Kargil's historical ties with the greater Baltistan region can still be traced in the small Balti-speaking communities inhabiting villages along the Line of Control, such as Hunderman and Hardas. However, the Balti population today is so sparse that no substantial architectural traces, particularly in the form of khanqahs, have survived. The establishment and continuity of khanqahs, in fact, were closely tied to the scale and vitality of local settlements.

“Approximately seventy years ago the windows featured pinjrakari (traditional Kashmiri lattice woodwork), a feature that was removed during renovations. There were also changes done to the roof.”

The institution is presently used primarily for daily prayers.

The basic spatial module of the khanqah is organized around a central column or columnar core, from which the structure expands into four quadrants, creating a balanced and coherent interior arrangement.

“It is based on the layout of khana Kaaba.”

Some respondents believe this construction system was introduced by craftsmen accompanying Mir Syed Ali Hamdani from regions along the Silk Route.

Existing brangh and spire are believed to be later additions.