By Basharat Shameem
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Sheikh ul Alam, commonly referred to as Sheikh Nooruddin, Nund Reshi, or Shazanand, holds a significant place in the hearts of both Pandits and Muslims, serving as an essential emblem of Kashmiriyat. He is justly celebrated as the patron saint of Kashmir, whose teachings contributed to the deeper articulation of the concept of Kashmiriyat. This October marked the 587th anniversary of his passing. Sheikh ul Alam is acknowledged for founding the Rishi order during the fifteenth century. As a natural ascetic, he devoted himself wholly to meditation, the remembrance of God, prayer, and spiritual discipline. His expressed his thoughts in his verses known as Shruks. Sheikh ul Alam may not have established a formal and systematic theology of emancipation; however, he dedicated himself fervently to the pursuit of socio-economic reform, approaching the issue from a faith oriented standpoint. There existed a fundamental coherence and evolution in the life and philosophy of Sheikh ul Alam, shaped by the influences of Sufi Islam and other faiths native to Kashmir. This coherence and evolution in Sheikh ul Alam’s thought encapsulate the rich and continuous cultural heritage of Kashmir.
Emancipation theology is recognized as a significant intellectual discourse that centers on the concept of emancipation in relation to discrimination, inequality, and societal regression. This movement, often viewed as a radical interpretation of religious doctrines, portrays religious leaders as both redeemers and liberators for marginalized communities. The main aim of emancipation theology is to empower believers to actively pursue socio-economic and political reforms for the benefit of the impoverished and disenfranchised. The theology of emancipation, although a relatively recent development, is rooted in a universal experience. This experience pertains to circumstances characterized by backwardness, enslavement, inequality, dependency, and extreme marginalization, juxtaposed with a foundation of religious faith. In this context, emancipation theologies align broadly with the paradigms or ideal struggles of numerous religious figures.
Emancipation theology encompasses significant practical action and reform, in addition to critical hermeneutic mediation. In the 15th century Kashmir, Sheikh ul Alam undertook the role of critical hermeneutic mediator, employing the same approach for the emancipation of the Kashmiri people in religious, social, and economic dimensions. The historical context significantly influenced the development of Sheikh ul Alam’s religious and theological perspectives. As a result, his theology serves as an autobiography, reflecting both his personal identity and the essence of Kashmiriyat.
Sheikh ul Alam’s social initiatives were grounded in his Sufi humanist perspective of theological belief. The concepts of the Divine and the individual form the foundation of Sheikh ul Alam’s faith, manifesting prominently in his teachings and actions:
Upon feeling the oneness of God
I promptly submitted to His authority
Merging my being in his Omnipresence
I remain in awe of his supreme Divinity
Sheikh ul Alam possessed a strong self-awareness regarding the belief that the Sufi humanist principles of compassion, equality, the pursuit of justice and truth, tolerance, and reconciliation serve as essential elements in addressing political, social, and religious conflicts. He journeyed widely across the Kashmir valley, living in different places while imparting his teachings on simplicity, purity, piety, reverence for God, and love for humanity:
Penitence shall enable you to traverse the vast expanse of this earthly realm
Repentance serves as the boat that carries one across the stream
Sheikh ul Alam, while rooted in the context of early medieval feudal Kashmir, envisioned an emancipated society that transcended local boundaries, advocating for a global and universal approach that encompasses all of humanity and various aspects of life. Central to his universal perspective was the belief in God as the ultimate source and focal point. He offered this vision as a significant counterpoint to the prevailing systems of feudal monarchy, caste discrimination, and exploitative religious practices by the powerful clergy. In alignment with his fundamental Sufi-Rishi principles, Sheikh ul Alam posited that the paths to divine realization lie in the harmonious integration of self, truth and tolerance. He stands as a significant religious leader in Kashmir’s history whose deep faith inspired him to engage actively in the pursuit of social liberation. His life and teachings exemplify the potential for a profound spiritual transformation of society from within, illustrating how the thoughtful application of advanced theological principles can facilitate socio-economic progress.
As a true Sufi humanist, Sheikh ul Alam held the conviction that faith and religion have the potential to promote a common good for humanity when viewed through a strictly humanist lens. He asserted that authentic faith motivates individuals to selflessly assist others. Sheikh ul Alam championed the idea of universal brotherhood, advocating that one’s sense of belonging should not be determined by religion or any other affiliations:
We hold no resentment towards each other
If our love brings together all, both Hindus and Muslims
Then it is certain that God is pleased with us
Sheikh ul Alam’s devotion and spirituality provided purpose and guidance in his life, fostering his conviction in the interconnectedness of existence and his dedication to the path of love. His commitment to serving humanity was integral to his religious principles. As he immersed himself in societal service, his spiritual consciousness expanded. Consequently, he shifted from a self-focused perspective to one centered on the spirit. His aspiration for a fair and equitable social structure was rooted in the belief that personal change and societal change are interconnected. It is something that is a key characteristic of emancipation theologians.
Even after six centuries, Sheikh ul Alam remains a symbol of spirituality and virtue for all Kashmiris. In the vision he aspired to create, there was space for all beliefs, castes, and religions. He did not perceive differences as obstacles; instead, he embraced them as avenues toward the attainment of the ultimate Truth. He understood the interconnectedness of the inner and outer realms, the personal and political spheres, as well as the religious and secular dimensions, recognizing a fundamental relationship between individual and societal transformation. He firmly believed that the renewal and emancipation of his own existence were intrinsically linked to the renewal and emancipation of his community. His life was dedicated to the service of God and humanity. For him, achieving religious and spiritual enlightenment was insufficient for societal transformation unless it was accompanied by tangible reform and active engagement. In his perspective, escapism was never a viable option. It is important to note that ancient Hindu traditions placed significant emphasis on the philosophy of Karma Yoga, which advocates for spiritual realization through social action, had a significant influence on the Kashmiri Rishi order. Likewise, in the Islamic tradition, the concept of “Amal-i-Saaleha” or virtuous actions, serves as the foundation of faith.
In the contemporary times which are sadly characterized by numerous conflicts and divisions, the ethical principles imparted by Sheikh ul Alam are increasingly essential for guiding our efforts towards a better world through faith, peace, and tolerance.
Basharat Shameem is Assistant Professor, Higher Education Department, J&K
4 November 2024
Source: countercurrents.org