Yes — besides the **Ahmadiyya**, there have been several Indian-origin sects, schools, and movements within Islam that absorbed, incorporated, or dialogued with **Hindu, Vedic, or broader Indic ideas**. Many arose in South Asia’s uniquely pluralist environment. Here are some of the most notable:
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### 1. **Chishti Sufi Order (esp. Indian branches)**
* **Influence:** Deeply engaged with Indian spiritual culture. They adopted local music traditions (qawwali rooted in Indian rāgas), vegetarian practices among some saints, and parallels with **bhakti poetry**.
* **Examples:** Amir Khusrau’s poetry blends Persian-Islamic and Indian imagery. Chishti Sufis often used metaphors familiar to Hindus (Radha-Krishna love, yogic discipline).
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### 2. **Nath–Sufi & Yogic–Sufi Interactions**
* **Influence:** Early Indian Sufis like the **Rishis of Kashmir** engaged yogis and appropriated yogic breathing/meditation. Some Sufi texts even borrow directly from **Patanjali’s Yoga Sutras**.
* **Sect/Mixture:** Known as **Jogis and Fakirs**, some Muslim ascetics adopted yogic practices while retaining Islamic belief.
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### 3. **Kabir Panth & related Sant traditions**
* Kabir was neither strictly Hindu nor Muslim, but his **followers include Muslims** who accepted him as a Sufi saint.
* His teachings critique ritualism in both traditions, and his poetry borrows from **bhakti + Sufi wahdat al-wujūd (unity of being)**.
* His Muslim disciples often blended Qur’anic references with Indic metaphysics.
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### 4. **Rishi Order of Kashmir**
* A local Islamic reform movement with strong **Shaivite and Buddhist influences**.
* Rishi saints lived like Hindu sadhus: celibate, vegetarian, meditative, sometimes using Sanskritic vocabulary.
* Example: **Nund Rishi (Sheikh Nooruddin Noorani)** blended Islamic tawḥīd with Vedantic-like monism.
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### 5. **Satpanth / Khoja Ismailis**
* Originating with the missionary **Pīr Ṣadr al-Dīn** (14th c.), who converted groups in Gujarat.
* Their scripture, the **Ginans**, draw heavily on **Hindu, Jain, and Sant** imagery: cycles of yugas, avatars, references to Vishnu, Krishna, etc.
* The Imām is sometimes described in terms akin to a Hindu avatar.
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### 6. **Barelvi Popular Sufism**
* Not a separate sect in the doctrinal sense, but in popular practice (shrines, festivals), Barelvi traditions in India often include **Hindu customs**: flower offerings, incense, tying threads at dargahs, etc.
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### 7. **Dā’ūdī Bohras & Other Ismaili Communities**
* In India, Ismailis developed **blended ritual vocabulary**, adopting caste terminology, dietary rules, and aspects of Indic cosmology while retaining esoteric Shi’ism.
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### 8. **Baháʼí Faith (originating in Iran, spreading in India)**
* While not “Islamic” per se, it grew from a Shi’a context and in India absorbed elements of **Hindu universalism**, positioning Hindu avatāras as part of the same prophetic lineage.
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✅ **Summary:**
The most prominent Indian Islamic sects incorporating Hindu/Vedic thought are:
* **Satpanth Ismailis (Khojas)** → explicitly mixing avatāra + Imamate ideas.
* **Rishi Sufis of Kashmir** → Shaivite-like Islam.
* **Chishti Sufis** → bhakti/yogic incorporations.
* **Kabir Panth & Sants** → cross-over discipleship.
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Do you want me to make you a **timeline chart** showing when each of these syncretic schools emerged and which Hindu/Vedic ideas they absorbed? That might give you a clearer comparative picture.
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