Reviving Sufism as a Path to Interfaith Dialogue and Cultural Renaissance, fostering peace through shared heritage, ethical conduct, and spiritual growth.
Darakshan Hassan Bhat
Kashmir has been home to various Sufi Saints referred to as the Valley of Saints. The earliest known Sufis in kashmir is said to have been from Turkestan belonging to Suhrawardi order in 13th century namely SayyedSharfuddinAbdurRahman, remembered as Hazrat Bulbul Shah who is believed to have arrived during the reign of King Suhadeva (1301-1320), considered to be the first saint who sowed the seed of Islam in Kashmir making transformation in the Brahmanical dominated society hence creating room for sufism in Kashmir by preaching the doctrine of love, compassion, and humanity. The approach of Sufis was of persuasion and humanity. They won over the hearts of kashmiris on account of their piety and sincerity. The spiritual advancement, an expansion of consciousness, Self awareness and the awareness of the universe are the substances of sufism. One sect of sufis preached an extreme passivity to the point of renouncing the world, while some stress on worldly involvements.
The next sufi after Bulbul Shah was the fourteenth century Iranian Kubrawi Saint. Mir SayyedHamadani, known as Shah-i-Hamdanwho entered kashmir with 700 disciples eventually settling in various parts of kashmir. Shah-i-Hamadan took keen interest in the economy of the kashmir valley improving the economic status of common people and restructuring the kashmiri society. This was followed by the Rishi movement in Kashmir by NuruddinNurani, remembered by his Hindu followers as Nund Rishi. He promoted the universal language of love and taught how people of different faiths could live together without any faith based conflict. Nund Rishi alias Sheikh Noor-ud-Din Wali who was greatly influenced by a female rebel saint, a revolutionary woman mystic of 14th century, LalDed, known for her poetic verse, referred to as “LalVaakh”. She proved to be the significant historical bridge that connected the two religious communities (Muslims and Pandits, revolting against all the oppressive beliefs.
Kashmir has produced several other Rishis like RupaBhawani, Shankar Razdan, Grata Baba,Parmanand, Anandji, Kashkak, Rishipir, Jeewan Shah, Mathura Devi, SonaKak,
Lassa Sahib, Nandlal, Ramji, Swami LakshmanJoo, Sahib Kaul, RamjooTabardar, ManasRazdan, Zaikak, KakajiMastana, Vidya Dar, BhagwanGopinathJi, Sati Devi.
Kashmiris continued to have a remarkable degree of tolerance, respect and concern for each other. The traditional harmony that existed in Kashmir ensured the peaceful coexistence of Muslims, Kashmiri Pandits and other minorities. The festivals in kashmir also attained secular character celebrated by all. The humanistic philosophy of Kashmiri Sufis and Rishis has played a prominent role in building the kashmiri ethnic identity. Until the year 1989, the year that marked the beginning of a political movement taking a violent turn, nobody would have imagined that the soil over which walked the sufi saints, spreading the message of spirituality and oneness, would one day be soaked in the blood of countless people.
Playing a crucial role in uniting people, Sufi Saints were admired by both Muslims and Hindus and preached messages of peace, tolerance, and coexistence. The values like social justice, equality, and the welfare of the poor and marginalised were promoted by Sufis which echoed across religious boundaries. Sufis helped weave a social fabric in Kashmir that was rich in diversity, united by shared spiritual and cultural values. Sufi leaders often acted as mediators in the time of conflict, using their spiritual authority to resolve disputes and maintain peace among the different communities. Returning to the core spiritual and ethical principles that characterised the Sufi tradition in the region will revive Sufism in Kashmir in its full essence. By this revival the spiritual legacy will be rediscovered.
The return of sufism could play a crucial role in promoting peace and understanding, sufi values could heal the divisions and encourage people of different faiths to coexist harmoniously. The revival of interfaith dialogue, shared cultural practices, celebrating cultural heritage through festivals, literature and education, introducing sufi philosophy into academic curriculum, emergence of charismatic sufi leaders who can guide and inspire communities could appeal to a broad audience and will help bridging gaps between communities and create a sense of shared identity. In face of growing materialism and religious extremism, sufism offers a counter narrative focused on inner growth, ethical conduct and transcendence of ego. There will be a cultural renaissance. With the collective effort to re-engage with the spiritual, cultural, and ethical dimensions of this rich tradition, creating a foundation for lasting peace and unity in the region the sufism can be revived in its full essence.
