International Journal of History 2020; 2(2): 26-29

E-ISSN: 2706-9117
P-ISSN: 2706-9109
IJH 2020; 2(2): 26-29 Sufism and Kashmiriyat
Received: 28-05-2020
Accepted: 30-06-2020
Mudasir Mohmad Loan
Mudasir Mohmad Loan
Assistant Professor/Research
Coordinator J. S. University Abstract
Shikohabad, Utter Pradesh, Throughout world Kashmir is known as brotherhood, tolerance, cohesive culture, communal hormone
India and Kashmiriyat. Sufism is a path of spiritual advancements, an expansion of consciousness, leading to
awareness of self and the universe. The substance of Sufism is selfless experiencing and actualization
of the truth. The practice of Sufism leads to the development of innate spiritual and intuitive abilities.
Keeping in view, the aim of the present study was to explore the nexus between Sufism and
Kashmiriyat. Hence from the above discussion, the investigator argued that there is a secular trait in the
nature of the term Kashmiriyat. Composite culture, communal harmony and humanistic ethos worked
as a bridge between Kashmiriyat and Sufism. It was observed that Kashmiriyat was the gradual
outcome of mutual adaptation of various pre-Islamic religious traditions and the great tradition of
Islam.

Keywords: Sufism, Kashmiriyat, humanistic ethos, composite culture, communal harmony

Introduction
Sufism is a path of spiritual advancements, an expansion of consciousness, leading to
awareness of self and the universe. The substance of Sufism is selfless experiencing and
actualization of the truth. The practice of Sufism leads to the development of innate spiritual
and intuitive abilities. Sufis are divided into different orders of mystical brotherhood,
although they share certain core beliefs. Some Sufis believe in ‘wahdat-al-wujud’ (unity of
all existence), finding God in everything, while some Shariah-centric (Shariah: Islamic law),
believe in ‘wahdat-al-shuhud’ (unity of all witness), all creatures observing one faith, God
being transcendent. Some Sufis preach an extreme passivity to the point of renouncing the
world, while some stress on worldly-involvement. In Kashmir, the major orders are the
Naqshbandi, the Qadris, the Suhrawardi, the Kubrawi and the Rishis. All except for the
Rishis, are said to have their origins in Iran and Central Asia. The people of Kashmir refer to
their land as ‘Pir Vaer’ or ‘Rishi Vaer’, meaning, The Valley of Saints. Sufism Moreover
during the 12th century Khanqah system was on its highest peak. And Sufi orders and the
shijra spiritual pedigree connecting murid to the Prophet (S.A.W.) the spring head of all
religious knowledge. The history of Sufism in Kashmir is spread over a long period of time
starting with Bulbul Shah to the Sufi poets and Rishis, inspiring people by their mystical
insights. The Suharwadi, Kubrawi orders of Sufism have played a prominent role in the
process of Islamisation of Kashmir, taken to a logical conclusion by the founder of Rishi
order in Kashmir, Sheikh Noorud-Din, also known as Nund Rishi by his Kashmiri Pandit
followers. Rishis, by their words and deeds, attracted not only common people but also high-
class Brahmins.
“The candle of religion is lit by the Rishis, they are the pioneers of the path of belief. The
heart-warming quality of humble souls emanates from the inner purity of the hearts of the
Rishis. This vale of Kashmir that you call a paradise, owes a lot of its charm to the traditions
set in vogue by the Rishis” ……..Baba Nasib

Objectives of the study

Kashmiriyat was the result of shared religiosity and cultural practices between Hindus and
Corresponding Author: Muslims. Even though many centuries have passed (and there is a religious difference among
Mudasir Mohmad Loan the diverse ethnic groups in Kashmir) most of the Kashmiri traditions remain very close to
Assistant Professor/Research their original form. Indeed, modernization is transforming costumes and rituals at a fast pace.
Coordinator J. S. University However, the whole of the native people (who call themselves Kashmiri) are trying to stick
Shikohabad, Utter Pradesh,
India
with their traditions. Keeping in view, the aim of the study as to explore the impact of
Sufism and Kashmiriyat and its mutual nexus.

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Methodology of the study characters such as Lalla Ded influenced this concept. Ded
The present study is purely based on analysis of available was a Sufi mystic (born in a Hindu household) from the
literature on the contribution and philosophy of Sufism and 14th century. She managed to prove that there could be an
Kashmiriyat in the form of books, journals, research papers, in between among Hindu Vedic traditions and Muslim
online sources, historical accounts authored by various mysticism. Among her legacy relies the foundation of
researchers, academicians, philosophers and Sufi accounts Kashmir’s biggest Sufi order? Indeed, the success of Islam
of various Sufis accessible to the researcher. Kashmiriyat in Kashmir is strongly linked to the fact that Sufi Saints
was the mainstream definition of shared religiosity between were able to cope with the cultural differences and managed
Hindus and Muslims. Kashmir was always portrayed as the to live collectively together. Also, Sufism is a division of
best example of a place where Hindus and Muslims could Islam which does not preach strict orthodox values. Hence,
coexist in a peaceful way. Indeed, the region’s essence is a this facilitated cultural assimilation. Just as Ahmed and
mix of religious Hindu and Muslim costumes, beliefs, Saklani state:
manners and rituals. In fact, this idea is strongly supported
by the Indian government as a mean to justify unity among “So, the Islam practiced by the people of Kashmir has been
Kashmiris. The composted culture is the brain child of predominantly Sufi in nature rather than orthodox, that led
Sufism which is practically adopted in Kashmiriyat. The to the development of the composite culture and more a kind
justification of the study is reported as under: of society in which people were well aware of their
religiosity, but never let come in between their relationships
Sufism with each other”.
The Kashmir valley of Kashmir is generally known as “pir-
vaer” that is the land of pirs, as right from the ancient times In his piece, Hangloo cites the work of T. N. Madan (a
Kashmir was inhabited by the Hindu Rishis and munnis, and Kashmiri himself) who elaborately describes the term
they had nothing to do with the Islamic mysticism or Kashmiriyat. Yet, now it is less surrounding because some
tasawwuf. Howeer, the establishment of Islam in Kashmir in of the groups (the Pandits) that were part of the notion
the 14th century was due to the efforts of the first Turkistani Kashmiriyat have fled the valley after the first set of violent
Sufi Sayyid Abdul Rahman alias Bulbul Shah. The various episodes. Just as Kashmiri historian Mohammad Ishaq Khan
Sufi orders viz, the Kubravi, Suhrawardi, Naqashbandi, explains:
Qadiri, Nur Bakshi and Rishi penetrated in the Kashmir
Valley. Simultaneously the role of Rishi order can’t be “Our earnest participation in each other’s festivals and
underestimated as they made the task of Sufis further easy marriage ceremonies was proverbial until the mass exodus
for the propagation of their fold as well. However, a few of Pandits from their homeland, following the onset of
Sufis and Sayyids (particularly Baihaqi Sayyids) in the militancy in Kashmir Valley in 1989.”
Sultanate period enjoyed positions in the state politics. In
Kashmir too Sufis contribution in comparison to Ulama is Hence, from the above discussion, the investigator argued
more significant with regard to socio-cultural conditions of that there is a secular trait in the nature of the term
the people. Kashmiriyat. Yet, this has become more contestable after
the unrest and growing division of religious and cultural
Kashmiriyat identities”. Besides, it is imperative to mention here that
Kashmiriyat is a term attached with deep emotions, Kashmiriyat is not an ideology, but rather a behaviour
communal harmony, hospitality, behaviours, non-violence, pattern shared by Pandits and Muslims in the region.
mutual accommodation, good will and love that people of Besides, Kashmiriyat is also perceived as the sense of
Kashmir have for each other. A tradition of syncretism mutual supports which still not wholly free of tensions. In
flourished due to the mutual efforts towards coexistence, other words, this notion refers to a pluralistic culture of
embraced by adherents of both religions. While the tolerance, but does not represent syncretism. Shah-i-
administration changed many hands and each time Hamadan’s teachings were based on the pillars of
minorities suffered in the name of the dominant religion of ‘Tawheed’ (oneness of God) ‘Taqwa’ (God-fearing piety),
the State, Pandits and Muslims continued to live in harmony ‘Ikhlas’ (purity) and Unity. The traditional communal
till 1989, when Pakistan aroused the communal sentiments harmony that once existed in Kashmir enabled the peaceful
of the majority population of Muslims in Kashmir and coexistence of Muslims, Kashmiri Pandits (Hindus) and
changed the course of a passive, an otherwise secular in other minorities. The Kashmiri society evolved to be more
nature, movement for greater political rights, into a violent open to various beliefs, under the influence of Islamic Sufis
religious movement. Kashimiriyat´s idea can be traced to and Saints of the Rishi order.
the historical past of Kashmir. In the 13th century, the main
religions of the valley (Hinduism and Buddhism) “Shiva (God) abides in all that is everywhere, then do not
encountered Islam8. The new religion seemed appealing to discriminate between a Hindu and a Muslim. If you are wise
many of the inhabitants of the region who converted to seek the Absolute within yourself. That is true knowledge of
Islam. Such religious and cultural encounter created a new the Lord”-Lal Ded/Lala Arifa
culture by assimilating various ethno religious traditions and
beliefs that were shared among the different communities. Nexus between Sufism and Kashmiriyat
This idea of sharing traditions came to be called the Hindu- The nexus of Sufism are deeply rooted in Kashmiriyat. The
Muslim “Rishi-Sufi” movement. The most important part of Sufism and Kashmiriyat are the two sides of same coin.
such movement was experienced between the 14th and 15th Kashmiriyat is a term attached with deep emotions,
century. It was during this period that there was a clear communal harmony, hospitality, behaviours, non-violence,
socio-cultural assimilation process in Kashmir. Certain mutual accommodation, good will and love that people of

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Kashmir have for each other. A tradition of syncretism Kashmir was ruled by Afghans (1753-1820), who were
flourished due to the mutual efforts towards coexistence, known for harassment and persecution. There are plentiful
embraced by adherents of both religions. While the accounts of oppression during the Afghan rule, and
administration changed many hands and each time especially the women of Kashmir were subjected to invasive
minorities suffered in the name of the dominant religion of and humiliating treatment.
the State, Pandits and Muslims continued to live in harmony
till 1989, when Pakistan aroused the communal sentiments Composite Culture
of the majority population of Muslims in Kashmir and The union territory of Jammu and Kashmir has a unique and
changed the course of a passive, an otherwise secular in rich Sufi tradition which is an integral part of the Kashmiri’s
nature, movement for greater political rights, into a violent Civilizational ethos. The growth of composite culture of
religious movement. The investigator explored the nexus Kashmir in the form of socio religious harmony was due to
between Sufism and Kashmiriyat in below mentioned the efforts of various Sufis and Saints of the time. Kashmiri
captions: Muslims and Pandits share several common customs and
beliefs; numerous Sufi shrines that dot the Valley are held in
Communal harmony high devotional esteem by people from both these religious
Obviously speaking, Sufism has endorsed Kashmiriyat communities in large numbers. While Pandits and Muslims
through composite culture. Some of the festivals in Kashmir lived in harmony for certain periods of time, several Muslim
which had originated in the Hindu mythology attained a rulers of Kashmir were bigoted and intolerant of other
secular character and both Pandits and Muslims celebrated faiths. The lessons of composite culture were more
them, birthday of river Vitasta (Jhelum) being one such facilitated in the ethos of Sufism.
festival. The King, Zain-ul-Abidin, also known as ‘Bud
Shah’ (Great King) used to function as a high priest on such Conclusions
occasions promoting a collective identity, often referred to The aim of the present study was to explore the nexus
as ‘Kashmiriyat’, which further evolved as a representation between Sufism and Kashmiriyat. Hence from the above
of religious tolerance, with saints like Lal Ded/Lala Arifa, discussion, the investigator argued that there is a secular
Shiekh Noorudin/Nun Rishi further helping the cause by trait in the nature of the term Kashmiriyat. Composite
spreading the message of oneness and sowing seeds of the culture, communal harmony and humanistic ethos worked
concept of religious-humanism. as a bridge between Kashmiriyat and Sufism. The socio-
religious Harmony in Kashmir valley in the form of such a
Humanistic ethos rich unique Composite culture known as Kashmiriyat
The humanistic philosophy of Kashmiri Sufis and Rishis has especially in Medieval period was the product of real
played a prominent role in building the Kashmiri ethnic philosophy of humanism promoted by Sufis and Shaivite
identity. As times progressed despite of varied political Hindu Saints in their times. It was observed that
leanings and conflicting attitudes to history of Kashmir, Kashmiriyat was the gradual outcome of mutual adaptation
Kashmiris (Pandits and Muslims), continued to have a of various pre-Islamic religious traditions and the great
remarkable degree of tolerance, respect and concern for tradition of Islam. To him, the Rishis (holy Vedic Hindu
each other in day to day life. Pandits and Muslims sage, saint or inspired poet) were the main exemplars of the
celebrated the onset of spring by celebrating a festival called developing of such a dialectic process. In fact, the spirit of
‘Badamwari’ (Almond festival) as flowers blossomed in this dialectic was mystical religious experience and
almond gardens. In many areas Muslim ‘Asthans’ (shrines) universal love. The Sufism thought Kashmiri Muslims and
and Hindu shrines stood facing each other while people Pandits share several common customs and beliefs;
together made pilgrimages to shrines and also visited living numerous Sufi shrines that dot the Valley are held in high
Sufis. Kashmiri Pandits and Muslims together attended devotional esteem by people from both these religious
gatherings where Kashmiri Sufi poetry was sung at the communities in large numbers. While Pandits and Muslims
abodes of living Sufis. Until the year 1989, the year that lived in harmony for certain periods of time, several Muslim
marked the beginning of a rather political movement for rulers of Kashmir were bigoted and intolerant of other
rectification of political grievances, soon taking a violent faiths. Additionally, it is imitative to mention here that
turn; nobody would have imagined that the soil over which prevalence of Kashmir conflict has added fuel into fire by
walked the Sufi Saints, spreading the messages of collapsing the communal harmony and Kashmiriyat.
spirituality and oneness, would be one day soaked in the
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