Opinion | Kashmir’s Legacy of Religious Harmony: A Model for the Future

Rooted in centuries of interfaith discourse, Kashmiri scholars—both men and women—bridged spiritual traditions, fostering coexistence through the Rishi-Sufi movement and comparative religious studies. Their timeless wisdom offers a blueprint for unity in today’s divided world.

Kashmir, a land of dreamlike beauty, has been for centuries a center of spiritual wisdom, intellectual curiosity, and religious harmony. Nestled in the lap of the Himalayas, it has witnessed the growth of numerous scholarly traditions, most of which have made significant contributions to comparative religion. Scholars here, both male and female, have been instrumental in promoting interfaith discourse, assimilating various spiritual philosophies, and highlighting the spirit of religious coexistence.
The comparative study of religion in Kashmir was never an academic exercise; it was a natural process that grew out of the living experiences of its people. Having a long-standing tradition of Sufism, Shaivism, and Bhakti, Kashmiri scholars searched for common philosophies between Hinduism and Islam, probing deeper spiritual meanings than surface-level differences. The scholarship of these scholars cut across religious and gender divides, and their works remain relevant even today.
The list of Kashmiri scholars who made contributions to comparative religion is long, spreading over centuries. Most of them were of varying religious backgrounds but shared a common platform in searching for divine wisdom. The Rishi-Sufi tradition, for example, was a peculiar spiritual movement that developed in Kashmir, which had Islamic mysticism and Hindu asceticism influencing it. Scholars like Shaikh Nur-ud-Din Wali, or Nund Rishi, reflected such integration, ensuring religious tolerance and coexistence. Similarly, Mir Sayyid Ali Hamadani, who was a Persian scholar and a Sufi saint, facilitated the spread of Islam in Kashmir in a form that assimilated with local culture rather than superseding it. His focus on moral rule, mutual respect between religions, and spiritual illumination provided the basis for a religiously diverse society.
The Kashmiri scholars were neither gender nor religion specific. Regardless of their background, all of them contributed to the intellectual and spiritual life of the land and shaped its discussion on religion and philosophy. Although history often points towards male scholars, women also played an important role in this field. Lal Ded, for instance, is one of the most revered names in the spiritual history of Kashmir. Her poetry, which was called Vakhs, was beyond religious classification and was popular with both Hindus and Muslims. Her practice was a repudiation of strict orthodoxy, favouring individualistic and experiential ways of understanding spirituality. Rupa Bhawani, another saintly mystic, extended this tradition by blending the core of Shaivism with more universal mystical concerns that found resonance within Sufi philosophy.
While religious and philosophical debate was at the height of its existence in Kashmir, women played a much more prominent role than they do now. Unlike in the current era, where religious education was still kept in the control of men, women in ancient Kashmir were engaged in theological discussions, writing religious poetry, and guiding followers based on their education. The verses of Lal Ded were universally read, not merely as poems but as inspirational writings. The discourses of Rupa Bhawani were preserved by her students and are still respected in Kashmiri Shaivism. Habba Khatoon, while most celebrated for romantic verse, infused her poetry with an air of godly longing reminiscent of Bhakti and Sufi philosophy.
Their works were revolving around a handful of overarching themes that remain significant even in contemporary times. Maybe the most dramatic aspect of their teachings was the criticism of religious formalism. They believed that true spirituality does not reside in ritual but in the inner pursuit of divine truth. Lal Ded’s poetry keeps insisting that external practice of religion is useless without internal realization. Shaikh Nur-ud-Din Wali too preached against materialism and religious showmanship, advocating a simple and devout life committed to God. All these teaching go close to the fundamentals of both Sufism and Bhakti as philosophies that are all about love, devotion, and oneness with God rather than dogmatic adherence to religious ways.
Their contributions in comparative religion are priceless. They didn’t just learn about other religions; they practiced them, understanding how their existence is in balance. The Rishi-Sufi movement is one example of how various religious doctrines can be in harmony without conflict. Shaikh Nur-ud-Din Wali’s teachings, for example, mirror the principles of Vedantic thought, particularly the emphasis on self-realization. In the same way, Lal Ded’s verses resonate in Sufi writings where love for God transcends religious boundaries. This ability to summarize different faith traditions without changing their essence makes Kashmiri scholars essential to compare religions. Their research holds importance beyond history—it matters to our world today. Kashmiri thinkers offer wisdom to address these issues by encouraging dialogue and mutual understanding among different faiths.
Education can put their ideas into practice. Schools can teach comparative religion as a subject using the works of Lal Ded, Rupa Bhawani, Shaikh Nur-ud-Din Wali, and Mir Sayyid Ali Hamadani as key texts. One way to use their insights involves bringing back the tradition of women taking part in religious talks.
In the past, women such as Lal Ded and Rupa Bhawani were not merely revered but actively sought out for spiritual advice. Women at present are often left out of religious scholarship, particularly in South Asia. Encouraging women to pursue theological study, interfaith discussion, and spiritual leadership will help to balance out the state of affairs previously obtaining among Kashmiri religious life.
Additionally, community initiatives can take lessons from the works of Kashmiri intellectuals to foster social harmony. Clergy, politicians, and educators can organize interfaith events that focus on the similarities of different traditions rather than their differences. The works of these intellectuals emphasize that religious harmony is not just a goal but a necessity for an equitable and peaceful society. Through their application of their philosophy to resolving social integration, societies of today are better positioned to build stronger and more united communities.
Overall, the Kashmiri philosophers’ legacy to comparative religion is rich and long-lasting. They broke religious and gender divides and forged an interfaith heritage that continues to hold significance in the present. Women played a much greater role than they do today in formulating religious concepts in the past, and it is necessary to return them to theology. The teachings of Lal Ded, Rupa Bhawani, Shaikh Nur-ud-Din Wali, and Mir Sayyid Ali Hamadani still offer invaluable insights into spirituality, eclecticism between religions, and the relationship between human beings and the divine. If society chooses to emulate their teachings, it can look forward to a future where religion unites people rather than divides them, where differences are appreciated rather than criticized, and where spirituality is viewed as a key to peace rather than war. Kashmir’s history of religious and philosophical introspection is not a relic of the past—it is a guide to a better future.

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