The Bhakti Movement and Its Connection with Islamic Mysticism
By Dr. Zafar Darik Qasmi, New Age Islam
30 October 2025
Abstract:
Muhammad bin Qasim, the young Muslim general, entered Sindh in 711 AD and ruled with fairness and justice. Though some writers accused him of cruelty towards Hindus, authentic historians reject these claims. He treated all people equally, allowed religious freedom, and kept Hindu officials in government positions. Temples remained open, and old tax systems continued. His tolerance and wise administration earned him great respect among Hindus, many of whom accepted his rule peacefully.
Later, during the Lodhi period, the Bhakti Movement emerged, encouraging harmony between Hindus and Muslims. Saints like Kabir and Guru Nanak combined elements of both religions and spread the message of love and devotion. Islamic values deeply influenced this movement. These developments show that the spirit of tolerance, mutual respect, and unity shaped Indian society, leaving a positive legacy for future generations.
Main Points:
1. Muhammad bin Qasim ruled Sindh with justice, equality, and respect for local traditions.
2. Hindus enjoyed religious freedom and administrative participation under his tolerant rule.
3. His kindness reduced opposition and built peaceful relations with local communities.
4. The Bhakti Movement promoted Hindu-Muslim unity through love, devotion, and spiritual harmony.
5. Islamic teachings inspired mutual respect, shaping a culture of peace and coexistence in India.
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The Conduct of Muhammad bin Qasim Towards Hindus
When Muhammad bin Qasim entered India in 711 AD, he was often accused of treating the Hindus of Sindh harshly. Such claims are mainly found in sources like Chachnama. However, scholars have not found these accounts reliable. Therefore, it is unfair to accuse Muhammad bin Qasim of cruelty or injustice towards Hindus.
According to historical evidence, he treated all classes with equality and fairness. Sheikh Muhammad Ikram, in his book Aab-e-Kausar, writes:
“He treated the people of Sindh with great kindness. Those who accepted his rule were not harmed in any way; rather, they were granted complete protection. The Hindus were given privileges that, according to some jurists, were meant only for the People of the Book (Ahl-e-Kitab). He laid the foundations of an administrative system that was certainly better than that of the former rulers.”
Sheikh Muhammad Ikram also quoted from Dr Tara Chand’s famous book The History of the People of India, which describes Raja Chach — the father of Raja Dahir — as an intolerant ruler who imposed harsh and oppressive laws on his subjects. He prohibited them from keeping weapons, wearing silk garments, or riding horses with saddles, and even ordered them to walk barefoot and barefoot, accompanied by dogs.
In contrast, Muhammad bin Qasim, the Muslim conqueror, treated the defeated people wisely and generously. He allowed the old taxation system to continue and retained the existing officials in their posts. Hindu priests and Brahmins were allowed to worship freely in their temples, and they were only required to pay a light tax based on their income. The landowners were permitted to continue paying the old taxes to Brahmins and temples.
Furthermore, Muhammad bin Qasim avoided unnecessary changes to the previous system. He kept Raja Dahir’s Prime Minister in office and, following his advice, left the entire civil administration in the hands of the Hindus, while the Arabs handled only military affairs. Muslim legal cases were judged by Qazis (Islamic judges), whereas Hindu disputes continued to be settled by their traditional Panchayats.
This spirit of tolerance and justice greatly reduced opposition to his rule. Many cities accepted his authority peacefully. According to the historian Al-Baladhuri in Futuh-ul-Buldan, when Muhammad bin Qasim was taken as a prisoner to Iraq, the people of India wept for him, and the residents of Kutch even made a statue in his honour.
The balanced and just conduct of Muhammad bin Qasim left a lasting positive impression on the Hindu population. His fair treatment won their respect, and even today, such tolerance and noble character serve as valuable examples for all.
The Bhakti Movement
During the rule of the Lodhi dynasty (1321–1526), the Bhakti Movement arose in India. Sheikh Muhammad Ikram provides detailed information about this movement. He explains that several saints appeared who tried to bring together the religious ideas of both Hindus and Muslims, forming sects that combined elements of both faiths.
Among these saints, Kabir was the most prominent. He was born in 1440 and died in 1518. In Tazkira-e-Auliya, he is referred to as Sheikh Kabir Julaha Qaddas Sirrah and mentioned as a disciple of Hazrat Taqi Suhrawardi. Kabir was highly respected among the mystics of his time. He spent some time under the guidance of Ramanand Bairagi, from whom he learnt the art of poetry in the Hindi language. He was the first to express spiritual knowledge in Hindi.
Guru Nanak later followed his teachings. After that, Kabir also received Khilafat (spiritual succession) from Sheikh Bhika Chishti. Both Hindus and Muslims admired him; each group claimed him as their own. The Hindus who follow his teachings are called Kabir Panthis. Their practices closely resemble those of the Muslims, though the terminology differs.
Sheikh Muhammad Ikram, quoting Dr Tara Chand’s History of India, writes:
“In southern India, where Muslims first settled, Hindu religious and social ideas began to change due to the influence of saints like Shankaracharya and the followers of Shiva and Vishnu. Ramanuja developed a specific philosophical system, and the Bhakti Movement gained a solid foundation from his teachings. His disciples spread this movement across India. The religion of Bhakti—meaning love and devotion—gradually spread among Hindus in both the north and south. It was partly based on the Upanishads and the Bhagavad Gita, but its wide popularity in the medieval period was largely due to Islamic influence. Many aspects of Bhakti were directly inspired by Islamic teachings.”
Quoting Maulana Najib Ashraf, Sheikh Ikram adds:
“The spread of Islam in India was largely due to the efforts of Sufi saints, who were broad-minded, tolerant, and loving in nature. The Hindus adopted this attitude as well. Saints like Ramanand, Guru Nanak, and Swami Chaitanya were of this kind. They popularised not only the concept of Vedantic monotheism but also the mystical idea of ‘self-annihilation in God’ (فنا فی اللہ). They even removed barriers of caste and religion in their communities, allowing both Hindus and Muslims to join. Their followers and even some of their successors were Muslims. The Kabir Panthis and Daud Panthis are living examples of this influence.”
From this, it can be concluded that during the Lodhi period, mutual tolerance and social harmony greatly increased. Though one may criticise certain philosophical aspects of the Bhakti Movement, it is clear that Hindu-Muslim relations were highly cordial at the time. The Hindus had absorbed Islamic teachings deeply into their mystical traditions.
This also indicates that when such unity existed in spiritual matters, it must have also influenced other social and cultural aspects of life, creating a shared and harmonious civilisation.
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Dr. Zafar Darik Qasmi is an author and a New Age Islam Regular Columnist.
URL: https://www.newageislam.com/interfaith-dialogue/bhakti-movement-islamic-mysticism/d/137453
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