Lal Ded (Mother) or Lala Aria or Lalleshwari, occupies a seminal position in Kashmir’s historical narrative as the first pioneering mystic who played a pivotal role in instilling and disseminating the syncretic values that underlie the concept of Kashmiriyat, a cultural blend that holds different religions together. Her impact was within the cultural heritage of successive generations of Kashmiris as noted by Zutshi.
Born in a Hindu Shaivite family, Lal Ded later accepted Islam, under the guidance of the Sufi scholar Hamadani, as mentioned above, an event that can be argued as a contradiction of her transcending religious shackles. While her conversion to Islam coincided with a period of profound social and political turmoil in Kashmir, marked by the establishment of a new dynasty and the dissemination of a new religion, Islam, which necessitated a reconfiguration of the state, society, and their religious affiliations. Nevertheless, Lal Ded and her followers introduced a syncretic form of Islamic Sufism and mystical Shaivism that transcended religious confines. Epitomised by one of her renowned writings she states:
“I said la ill il Allah (The verse of Allah)
I destroyed myself…. I went to look for Shiva (Hindu god)
I saw Shiva and devil together….
Shiva abides in all….
Then do not discriminate between a Hindu or a Musalman (Muslim).
…… knowledge of the Lord”
Evident through this work, it can be argued that the literary works of this period left a profound impact on the populace, cultivating a belief in the concept of Kashmiriyat, which emphasises the unique and inclusive nature of Kashmir’s identity and insights into a society undergoing a nuanced process of redefining, both religious and regional affiliation. Lala Aria, known as Lal Ded, exhibited a secular understanding that enabled her to transcend religious divisions and promote a sense of unity within the Kashmiri community.
However, it is vital to recognize that her writings do not depict a vision of a society where religious affiliations are entirely irrelevant. Instead, they reflect a society in the process of redefinition. Chitralekha Zutshi further contends that identifying an “ethos of tolerance” in Lal Ded’s poetry represents an archaic interpretation of the Kashmiri mystic tradition. Scholars working on Kashmir have underscored the existence of religious differences during this period. However, it’s essential to acknowledge that religion, during this era, played a significant role in shaping the foundations of Kashmiri culture and society, emphasising their liberal and inclusive character rather than exclusivity.
Sheikh Nooruddin, also known as Nund Rishi, heavily influenced by Lal Ded, is another significant character in the collective history and expression of Kashmiriyat. Born in 1378, he is considered a spiritual leader by both the religions, Pandits (Hindus) and the Muslims of the valley. The former reverently addresses him as Shazanand, signifying one who has achieved ultimate truth, while the latter attributes to his verses the title of the Koshur Quran [Kashmiri Quran]. The phenomenon of dual religious communities laying claim to the same spiritual guide prompts this research to comprehensively examine the influence and significance of syncretic values in shaping Kashmiri culture.
This necessitates a comprehensive and in-depth exploration and analysis. Khan argues that Nooruddin had a significant impact on the Kashmiri people. According to Mohammed Ishaq Khan, Nooruddin played a crucial role in giving voice to the growing network of ideas and reactions, harmonising the collective awareness as a cultural symbol of their homeland. Mohammad Ishaq Khan confirms that by stating that Kashmir, in essence, represents the people’s intellectual brilliance, symbolising “a way of life”. Whether viewed as a deliberate deviation from the previous global and trans-regional culture in favour of a regional alternative or not, Nooruddin or Nund Rishi’s writings undeniably played a crucial role in the advancement of the expression of a self-aware Kashmiri culture.
A particular writing authored by Nooruddin, which delves into the core attributes of being a Muslim, remains pertinent even in the early twentieth century when Kashmiri Muslims were actively redefining the dimensions of their community, as the ensuing sections will expound upon. Several verses from this poem effectively convey this notion:
“One who does not neglect one’s daily duties, … Who controls the bestial anger of one’s mind, … May be truly called a Muslim…. Who shares meals with the hungry… May truly be called a Muslim” (Nooruddin, C. 15th Century).
Significantly, it was under Afghan rule that Kashmiri Muslims and Hindus emerged as a crucial voice in articulating a deep yearning for, or attachment to, their Kashmiri homeland. Both Pandit (Hindus) and Muslim individuals expressed a feeling of connection to Kashmir regional belonging while maintaining their loyalty to their respective religious associations, implying a deep sense of patriotism toward their homeland. Numerous authors harnessed their religious identities, beseeching their respective deities to intercede and aid in the liberation of Kashmir. Their collective aim was to emancipate their homeland from what they perceived as oppressive invaders.
It is crucial to clarify that, in this context, the term “invaders” does not refer to the Muslim populace that arrived in Kashmir during the 14th century. Rather, it pertains to the despotic Muslim rulers whose rule faced resistance from both Muslims and Hindus dwelling in the valley. These individuals drew from the syncretic values emanating from the traditions of Islamic Sufism and mystic Shaivism, uniting in pursuit of a free independent Kashmir. This attests to the notion that the Kashmiri people, during this period, did not espouse or advocate puritanical Islamic philosophies. Sanaullah Kriri, a writer and poet, penned the following words during the Afghan rule:
“Will you not go there,
… That the Kashmiris have fallen…. They are helpless, useless, and unskilled” (Sanaullah Kiri, Naats (writing eulogising the Prophet Mohammed), 17th Century)
The aforementioned verse is written by a Kashmiri who is begging Allah (Prophet) to safeguard their homeland from the foreign invasion and oppression. The utilisation of the term ‘Kashmiris’ in the preceding discourse serves to underscore how opposition to authoritarian governance was collectively articulated, not merely from a religious standpoint but as a united voice addressing the region of Kashmir as a whole. This usage further conveys the presence of a shared linguistic or patriotic sentiment as an expression of their yearning for their homeland, Kashmir.
The discourse of regional belonging kept aside religious affiliations became increasingly pronounced. This can be observed in the following writings, which argue that continued oppression during this time fuelled a stronger sense of collectiveness among the Kashmiri people who desired freedom from alien rule. This desire was not limited to any single religious identity, such as being Muslim, as these writings, composed by Kashmiris for Kashmiris, vividly convey:
“How many oppressions of the time can I count?
The authoritarian rulers have steeped the Homeland into chaos.
… to rip the people apart” (Wahhab Parre, Darveshi, 17th century)
(The Author is Lecturer at University of Staffordshire and has done PhD in Sociology and International Relations. He is also a PgCHPE, HEA fellow. Feedback: [email protected])
