Exploring the rich legacy of Sufi saints and Rishis in Kashmir, and how a return to Sufi values could foster interfaith harmony and counter religious extremism in the region. In the face of growing materialism and religious extremism, Sufism offers a counter-narrative focused on inner growth, ethical conduct, and the transcendence of ego.

Kashmir has been home to various Sufi saints, often referred to as the Valley of Saints. The earliest known Sufi in Kashmir is said to have been from Turkestan, belonging to the Suhrawardi order in the 13th century, namely Sayyed Sharfuddin Abdur Rahman, remembered as Hazrat Bulbul Shah. He is believed to have arrived during the reign of King Suhadeva (1301–1320) and is considered to be the first saint who sowed the seed of Islam in Kashmir, transforming the Brahmanical-dominated society and creating room for Sufism by preaching the doctrine of love, compassion, and humanity. The approach of Sufis was one of persuasion and humanity. They won over the hearts of Kashmiris on account of their piety and sincerity. Spiritual advancement, an expansion of consciousness, self-awareness, and awareness of the universe are the core elements of Sufism. One sect of Sufis preached extreme passivity to the point of renouncing the world, while others stressed worldly involvement.

The next Sufi after Bulbul Shah was the fourteenth-century Iranian Kubrawi saint Mir Sayyed Hamadani, known as Shah-i-Hamadan, who entered Kashmir with 700 disciples, eventually settling in various parts of Kashmir. Shah-i-Hamadan took a keen interest in the economy of the Kashmir Valley, improving the economic status of common people and restructuring Kashmiri society. This was followed by the Rishi movement in Kashmir by Nuruddin Nurani, 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, was greatly influenced by a female rebel saint, a revolutionary woman mystic of the 14th century, Lal Ded, known for her poetic verse, referred to as “Lal Vaakh”. She proved to be a significant historical bridge that connected the two religious communities (Muslims and Pandits), revolting against all oppressive beliefs.

Kashmir has produced several other Rishis like Rupa Bhawani, Shankar Razdan, Grata Baba, Parmanand, Anandji, Kashkak, Rishipir, Jeewan Shah, Mathura Devi, Sona Kak, Lassa Sahib, Nandlal, Ramji, Swami Lakshman Joo, Sahib Kaul, Ramjoo Tabardar, Manas Razdan, Zaikak, Kakaji Mastana, Vidya Dar, Bhagwan Gopinath Ji, and Sati Devi.

Kashmiris have continued to show 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 a secular character, celebrated by all. The humanistic philosophy of Kashmiri Sufis and Rishis has played a prominent role in building the Kashmiri ethnic identity.

Playing a crucial role in uniting people, Sufi saints were admired by both Muslims and Hindus and preached messages of peace, tolerance, and coexistence. Values like social justice, equality, and the welfare of the poor and marginalized 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 times 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 characterized 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 divisions and encourage people of different faiths to coexist harmoniously. The revival of interfaith dialogue, shared cultural practices, the celebration of cultural heritage through festivals, literature and education, the introduction of Sufi philosophy into the academic curriculum, and the emergence of charismatic Sufi leaders who can guide and inspire communities could appeal to a broad audience and help bridge gaps between communities, creating a sense of shared identity.

In the face of growing materialism and religious extremism, Sufism offers a counter-narrative focused on inner growth, ethical conduct, and the 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, Sufism can be revived in its full essence.

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Darakshan Hassan Bhat