Islam and Pluralism | |
21 Aug 2008, NewAgeIslam.Com | |
Kashmiriyat is a prototype for Hindustaniyat | |
At a time when even otherwise sensible intellectuals in India are expressing a Kashmir fatigue and asking us to let it go – to where, nobody says, or, I am sure, knows – it is time for us ordinary Indians to remind them that Kashmiriyat is a prototype for Hindustaniyat. We just cannot let go of either.
And this is the reason why. Kashmir has been a part of the Indian nation for ever. Empires do not a nation make. And yet the valley of Kashmir became a part of the very first Indian empire to take shape ---Ashoka's empire which extended up to Afghanistan. According to traditions, the capital city of Kashmir, Shrinagar was built in the reign of Ashoka. Thus over two thousand years ago the Kashmir administration was run from Patliputra, the present day, Patna. Its political and administrative relationship with India has continued since, whether during Mughal, British, Sikh or Dogra rule.
But political connection is not the only or even the main connection we have with Kashmir. Kashmir's deepest connection with the Indian nation is, of course, in the spiritual realm. Kashmir has been a permanent part of our mindscape. Where else but in Kashmir would you find Muslims prepared, not so openly perhaps in the present milieu, to claim their Vedic and Buddhist heritage.
Kashmir is important for our politicians, mandarins and intellectuals perhaps as vote-bank, or real estate, or as a debating point. But Kashmir is important for us common Indians because Kashmiriyat is a prototype for Hindustaniyat. A unique blend of unity in ideological diversity, Kashmir has survived many crises all through its history with its Kashmiriyat intact. If you know present-day Kashmir, you would have no hesitation in believing that it would survive the present one as well with its essence unharmed.
The best exponents of Kashmiriyat have been the rishi-sufis of Kashmir. It is they who have traditionally sustained Kashmir through all its myriad trials and tribulations. It's time we once again recalled their insights and wisdom. The following is a paper by Sultan Shahin on Kashmir's Rishi-Sufi order and its precious gift known in the valley and beyond as Kashmiriyat, a unique blend of what the world today is trying to emulate as multi-culturalism, secularism, pluralism, tolerance and much more. Kashmiri Sufism, Islam and Hinduism
By Sultan Shahin, editor, NewAgeIslam.com
Abstract
South Asian Islam finds its best expression in Kashmir's Rishi-Sufi order and its precious gift known in the valley and beyond as Kashmiriyat, of which the Kashmiri people are justly proud. The defining features of Kashmiri Sufism are a belief in both the transcendence and immanence of God, respect for other religions, belief in reincarnation, emphasis on following the right path (very similar to the eight-fold path taught by Lord Buddha), developing mind's potential through meditation and absorption, using primarily a technique called paas-e-anfaas (watching the breath, a form of pranayama), belief in miracles performed by the Sufi saint and his or her capacity to intercede with God on behalf of his followers, love of idols of gods and goddesses and contempt for the Mullah, the priest who teaches a ritualistic version of Islam. The evolution of Kashmiri Sufism has been possible because of a peaceful interaction between Islam and Hinduism in the South Asian region over 14 centuries, in which both religions have discovered a spiritual symbiosis. But it needs to be emphasised, particularly in view of the current Islamic fundamentalist propaganda against the Islamic spirit of Sufism, that though it has remained open to influence from other religions and philosophies, the essential temperament of Kashmiri Sufism remains Islamic. Introduction Born in the sandy dunes and hills of Arabian Desert 14 centuries ago, Islam has spread throughout the world. It now claims almost two billion followers. Wherever it has gone, it has acquired a local colour, while retaining its basic belief systems. Islam itself has encouraged this process. The Holy Quran exhorts its followers to believe in all the prophets of God, by whatever names they may now be known, who preceded Prophet Mohammad (peace be upon him). In Islamic traditions the number of such seers, who brought messages from God, is put at 1,24,000, though only 25 names could be mentioned in the Quran. Thus while expressing belief in the oneness of God and the prophethood of Mohammad, a Muslim simultaneously expresses belief in all the previous messengers of God as well. It is natural that the Muslims have not felt obliged to distance themselves totally from their previous beliefs and practices even after conversion to Islam, at least to the extent these did not contravene their new Islamic beliefs. Indian Islam, therefore, naturally has its own indigenous flavour. And it finds its best expression in the Sufi way of life in the Kashmir valley. Kashmiri Islam is renowned for its broadmindedness and its deep commitment to tolerance of all streams of thought. It is known to be firmly anchored in the Indian soil. Where from does their deep commitment to a composite Hindu-Muslim culture, to what we call secularism, which is basically respect for all religions, emanate? What is the source of this deep connection with India despite the militant separatism of the past decade? Why is Kashmiriyat so important to the Kashmiri Muslim? I think the answer lies in the eclectic and syncretic nature of their spiritual beliefs. It is the impact of Sufi and Rishi visions of Islam that have helped him synthesise the message of Prophet Mohammad with the teachings of earlier prophets of Islam that constitute the core beliefs of Hinduism, Buddhism and Jainism. Perhaps the most important factor that contributed to Kashmiriyat is the history of a peaceful spread of Islam in this region. An authority on Kashmir, Dr. M. A. Stein maintains that Islam made its way into the valley not by forcible conquest but by gradual conversion, for which the influx of foreign adventurers from the south and central Asia had prepared the ground.[1] Definite historical facts that would account for the extraordinarily large number of conversions that took place in Kashmir are not available, as Sir Thomas Arnold points out [2]with regret. But whatever scanty information is available leads us to attribute this surprising phenomenon to a long and continuous missionary movement carried out by Sufi saints, pirs, faqirs, dervishes and ulema. The Islamic missionary entered the valley at a time when, in the words of W.R. Lawrence[3] it "was a country of drunkards and gamblers." Such an atmosphere is very much suited for the spread of a new philosophy or religion.
Rishi-Sufi Order
The most important influence on the Kashmiri Muslims, in terms of their Kashmiriyat, is that of the Rishi order of Sufis. While the Sufi orders like the Suhrawardi, Kubravi, Naqshbandi and Qadri, arrived in Kashmir from Persia, Central Asia, and Central and North India, the Rishi order evolved in the Valley itself in the beginning of the 15th century. The Kashmir valley was already permeated with the traditions of Hindu asceticism and Buddhist renunciation. As an authority on Kashmiri Sufism, Prof. Abdul Qaiyum Rafiqi explains[4], the term Rishi itself is clearly a derivation from Sanskrit traditions. Important chroniclers of this period, Abul Fazal, for instance, or Emperor Jahangir, reveal a close resemblance between the life-styles of the Sufis and the Hindu Rishis as well as Buddhist and Jain monks. Jahangir corroborates Abu'l-Fazl in his Memoirs[5]. He says: "Although they have not acquired learning and mar'rifa, they live a frank and unostentatious life. They criticize nobody and ask for nothing from anyone. They restrain the tongue of desire, and the foot of seeking. They neither eat meat nor marry. They always plant fruit-bearing trees in uninhabited parts, so that they may benefit people. But they themselves do not hope to reap any advantages from these trees." Baba Dawood Khaki and Baba Naseeb, too give a similar account. [6]
Nand Rishi Sheikhul-Alam Sheikh Nooruddin is the forerunner of the Rishi order of Sufis. Having wielded tremendous influence on the Kashmiri society, Sheikh Nooruddeen is considered the national saint of Kashmir. His ziarat (shrine) at Charar-e-Sharif is visited by thousands till this day and is a main target of the Fundamentalist Islam's ire. His sayings show that he believed that God is both immanent and transcendent. God is everywhere, not confined to one place or another. According to Sheikhul Alam, all the branches of knowledge are nothing but the commentary upon the proclamation of faith, "There is no God but Allah". If one truly seeks God, he says, everything but Allah becomes worthless. One, who recognises himself, recognises God: "When I was able to recognise my own self, I was able to recognise God; both loss and gain became identical to me and the distinction between life and death disappeared." [7]
He once told his mother: "God was and is and shall be for ever; He is independent of all other creatures; He lacks nothing." [8] Further he says:
"There is one God, But with a hundred names. There is not a single blade of grass, Which does not worship Him."[9]
"First I became certain that there is no God but Allah, Then I made myself (acquainted) Divine revelations. First I forgot myself and yearned after God, Then I reached la-makan."[10] With such deep commitment to spiritual growth and the Islamic philosophy of Divine Unity as expressed in the philosophy of Wahdat-ul-wujud, which is uniquely similar to the Hindu philosophy of non-duality (Advaita), it is not at all surprising that the Rishis consistently preached complete harmony among different religions and peace and understanding among their followers. This was not always easy. Sheikhul Alam Sheikh Nooruddin, for instance, faced restrictions during the reign of Suha Bhatt who had started persecuting non-Muslims in his newfound Islamic zeal after conversion to the new faith. Aware of the tension created between Hindus and Muslims during the reign of Sultan Sikandar, Sheikh Nooruddin wrote: "We belong to the same parents. Then why this difference? Let Hindus and Muslims (together) Worship God alone. We came to this world like partners. We should have shared our joys and sorrows together. Nand Rishi Sheikh Nooruddin's message was not confined to Hindus and Muslims alone. It speaks to all mankind. That is why his sayings and his verses have acquired the character of proverbs and are routinely referred to by Kashmiris of all hues in their daily life. Another reason for the popularity of his verses and that of many other Rishis may be the fact that they expressed their thoughts in the simple language used by the common folk. The message given by Kashmiri Rishis or even Sufis of previous orders, who had arrived from Central Asia, is always the same - divine unity of All That Is. In fact it is the Sufis of previous orders who had prepared the ground for the emergence of Rishis with their powerful message of religious synthesis. One poem is of special relevance. This is from the verses of Sarfi, a Sufi of the Kubravi Order. "O, Sarfi! What benefit are you going to gain from the pilgrimage? If Kaaba, temple and tavern are not identical with you. O, Sarfi! As on every side a ray has Fallen from His face to light the night, Impossible it is for you to say that Somnath Has not the Kaaba's light". It is also noteworthy that many a Sufi and Rishi, have had no hesitation in expressing their love of idols of gods and goddesses. In fact they consider idol-worship as part of the phenomenon of mystical love. Sheikh Yaqub, a Sufi of the Kubravi order, for instance, proudly calls himself a kafir of Ishq (Divine Love) and yearns to burn himself in the fire of love. He challenges the ulema (scholars) who find fault with the love of idols, to tell him if anything else is more meritorious in the world than the crime of loving idols. He asserts repeatedly that his faith is the love of idols. The same convergence of Hindu-Muslim thought is discernible in Kashmiri mysticism on the question of reincarnation. While few Muslims in other parts of the sub-continent believe in reincarnation in the context of the philosophy of Karma, it is not unusual to find many believers in this theory among Kashmiri Muslims. Kashmiri Islam is much indebted to the Persian influence in this regard. Verses like the following from the Masnawi by Hazrat Jalaluddin Rumi, are common knowledge in Kashmir: "I died as mineral and became a plant, I died as plant and rose to animal, I died as animal and I was Man. Why should I fear? When was I less by dying? Yet Once more I shall die as Man, To soar with angels blest; But even from angelhood I must pass on...." [11] Sufism involves the improvement of man's relationship with man as well as man's relationship with Allah. Those who believe in Wahdut-ul-wujud also believe that the only real existence is Allah who is therefore Wajib-ul-wujud. All other beings are shadows, phantoms of our creation as the poet Mir says:
Ye tawahhum ka karkhana hai Yan wohi hai jo aitebaar kiya
This universe is nothing but delusion Nothing exists except what we assume.
This idea is similar to the philosophy of Vedanta–– 'There is only one Brahma and none else exists'. The most distinguished exponent of Wahdat-ul-wujud was Shaikh Mohiuddin Ibn Arabi, the author of Futuhat-e-Makkiya and Fusus al Hikam. Some Sufis like Mansur al-Hallaj, Qazi-ul-Qazzat Hamadani, Masud Bak were martyred for propagating the philosophy of Unity of Existence, yet the idea remained a pillar of Sufi belief, especially among the Sufis of India, where the philosophy of Vedanta gave it a firm foundation. |
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