Where did I come from, and how?
Where am I going?
Will I know the road?
This life is empty breath.
If I can hear one clear truth,
I'll be fortunate.

Softly ringing in the truth is the poetry of Lal Ded or Lalla, a 14th century mystic born in Kashmir. It was in this land that centuries ago, the message of love, tolerance, and spiritual striving was preached through Sufism, a form of Islamic mysticism whose qualities have long been embraced by Hindu and Muslim Kashmiris alike.

When the first Sufi mystics arrived in India in the 12th century A.D., they caused an instant stir. For the masses, Sufism was the kind of Islam that even a Hindu could love, with its florid poetry, its passionate and entrancing vocal music, and its personal, mystical connection with the Divine.

Transcending any attempt to subsume it in a conventional definition, Sufism or Tasawwuf is a mystical dimension of Islam. A Sufi encompasses his being in the personality of the Prophet Mohammed, his life but a reflection of the Prophet’s, embracing voluntary poverty (faqr) and steadfastness (sabr), his life dedicated to the service of others. His philosophy is to dedicate his life towards a spiritual journey, the path traversed in ecstasy to achieve intimacy with God.

Based on the Islamic law, Shari’ah, the seeker (salik) walks the path to his destiny, as illuminated by the life of the Prophet, a path of love and compassion. The obstacles to achieving closeness to God arise primarily from one's self or ego (nafs). It calls for the purification of the lower self (tazkiya-a-nafs), a path of self-realisation, to realise oneself within while surrendering to God. The experience which a Sufi encounters on his path as he becomes drawn into the presence of God, has often been called jadhbah (attraction) or wajd (ecstasy) or an awakening to the ‘unseen world' (al-ghayb), intricately entwined with the concept of service to all creatures of God (khidmat-I-khalq).

Sufism was introduced in Kashmir in the 14th century, when it had already reached its zenith in Iran and Western Asia. At that time it was a panacea to the Kashmiri society crushed under a social, cultural, political and economic crisis. The simple concept of monotheism, social equality and justice, offered stability at a time when there was little security. It acted as a catalyst for social transformation and economic advancement, while preaching universal brotherhood, as Sufis worked tirelessly for the emancipation of others.

Among the first Sufis to settle in Kashmir was Hazrat Bulbul Shah who arrived from Turkistan. As more and more Muslim Dervishes came to Kashmir from Persia and Central Asia, Kashmir became one of the main centres of Sufism.

One of the greatest contributions to Kashmiri Sufism was made by Sheikh Nooruddin Wali, endearingly called Nund Rishi, or Sheikh Ul Alam, the “teacher of the world”. His followers spread the message of peace, love and brotherhood. Hazrat Mir Sayyed Ali Hamdani was instrumental in influencing and transforming the

The shrines of the Sufis, Rishis or Pirs are venerated by people of all faith. The notable ones being Nandrishi in Chrar-e-Sharief, shrine of Bab Zain-ud-Din Wali in Aishmukam, Rishmol in Anantnag, Batmal, Thagbab Sahib, Rishi Pir and Shah Walli in Srinagar, Baba Reshi near Pahalgam, Khanoah of Shah Hamadan in Srinagar and Ziarat Peer Mitha in the heart of Jammu.

An intrinsic part of Sufism, Sufi poetry arouses evocative images of pure emotion, inexplicable in words. On a higher level of self-awareness, the subtleties penetrate through the veil of earthiness and one takes afoot on the path of God and self-realisation, a mendicant searching for the divine, wandering on the path of love and devotion, the path of the Sufi.

Sufiana music is so much a part of the Kashmiri culture that even today singers at weddings get special requests for songs written by mystics centuries ago. The local language, Kashmiri, is also generously sprinkled with their quotes.

The ‘urs’ at these shrines is looked forward to with enthusiasm by the simple folk of this beautiful valley. Lakhs gather to watch and be part of the impassioned Dervish dance, a hallmark of Sufi tradition. Dozens of dervish groups pay obeisance by dancing themselves into a Sufist trance to the wild beating of drums.

Dervish dances have faded into oblivion elsewhere in the world, but in Kashmir, with its mystical moorings, the tradition is alive. The locals call such dances "Dhambali". The spectacle of dozens of swinging dancers, invariably men dressed in their colourful attire, enthrall the audience. The mystic dance, which begins slowly, soon reaches a crescendo with the recitation of religious hymns, accompanying music and the feverish steps of the performers. The dancers soon attain a higher level of consciousness and become oblivious of their surroundings.

A scholar notes that Kashmiri Sufism is thoroughly Indian in spirit. Take the message of Nund Rishi Sheikh Nooruddin for instance, which is not confined to Hindus and Muslims alone. It speaks to all mankind. That is why his sayings and verses have acquired the character of proverbs and are routinely referred to by Kashmiris of all hues in their daily life. The verses of Sarfi, a Sufi of the Kubravi Order says it all. “ O, Sarfi! What benefit are you going to gain from the pilgrimage/ If Kaaba, temple and tavern are not identical with you/ O, Sarfi! Impossible it is for you to say that Somnath has not the Kaaba’s light”.

‘Divine unity of All That Is’- blessed are those who imbibe this universal message of the Sufis in their daily lives.