India’s greatest civilisational strength has never been uniformity. It has been its remarkable ability to accommodate diversity—different faiths, cultures, languages, traditions and ways of life—while allowing them to flourish alongside one another. People in India are deeply religious and, by and large, have traditionally respected different faiths, their places of worship and religious sentiments. This spirit of mutual respect finds its strongest expression in the Constitution of India, which guarantees every citizen freedom of conscience and the right to profess, practise and propagate religion. India is a multi-religious and multicultural country where people belonging to different faiths and cultures have lived together for centuries in a spirit of brotherhood, mutual respect and coexistence. This diversity is not a weakness. It is one of India’s defining strengths and a fundamental part of its civilisational identity. Our temples, mosques, shrines, gurdwaras, churches and other places of worship are not merely religious structures. They are also repositories of history, culture, memory and community life. They tell the story of generations that came before us and reflect the pluralistic character of the society in which we live. This is particularly true of Kashmir.
Kashmir’s Tradition Of Coexistence: Kashmir has a particularly rich and distinctive tradition of religious and cultural coexistence. Over centuries, different faiths and cultures have interacted, influenced one another and contributed to the Valley’s unique social and spiritual character. The history of Kashmir cannot be understood through one faith or one community alone. Its cultural landscape has been shaped by diverse spiritual traditions, including Kashmir Shaivism, Buddhism, Sufism and the Rishi tradition, alongside the deep-rooted traditions of Kashmiri Pandits, Kashmiri Muslims, Sikhs and other communities. Across the Valley, temples, shrines, mosques and gurdwaras can be found in close proximity. Their presence within the same landscape is a visible reminder of a shared past in which communities lived alongside one another, participated in one another’s social life and respected each other’s religious traditions. These places are therefore not simply isolated religious sites. Together, they form part of Kashmir’s collective cultural heritage.
Hari Parbat|A Powerful Symbol: Hari Parbat in Srinagar is perhaps one of the most striking examples of this shared heritage. The sacred hill brings together the Sharika Devi Temple, the shrine of Makhdoom Sahib and the Chhatti Padshahi Gurdwara—sacred places representing different faiths within one shared landscape. Each site has its own religious significance, history and community of devotees. Yet their physical proximity conveys a larger message: different faiths and cultures can coexist without one diminishing the other. Hari Parbat is consequently much more than a geographical landmark. It is a symbol of Kashmir’s pluralistic identity. Its significance should not be reduced to the question of which community a particular shrine or temple belongs to. Its greater significance lies in what the collective landscape represents—the possibility of coexistence, mutual respect and shared belonging.
Sacred Spaces Across Kashmir: The same character can be seen in other parts of the Valley. At Khanqah-e-Moula, the historic shrine of Shah-e-Hamadan stands as one of Kashmir’s most important centres of Islamic spirituality, history and architecture. Across the Jhelum, the Rama Koul Temple forms part of the same historic landscape. Their proximity reflects the layered character of Srinagar, where different religious and cultural traditions became woven into the life of the city. In Khaki Mohalla, Anantnag, the Devibal Temple is situated adjacent to the mosque associated with Sheikh Baba Dawood Khaki. Again, the significance is not simply architectural. Such proximity reflects the way communities historically shared neighbourhoods and lived alongside one another. The shrine of Baba Hyder Reshi in Anantnag has also long been associated with shared reverence and the spiritual traditions of Kashmir. Similarly, the annual Kheer Bhawani Mela at Tulmulla has traditionally represented an important expression of Kashmir’s pluralistic culture. The shrine is deeply sacred to Kashmiri Pandits, while Kashmiri Muslims have historically respected and participated in the occasion. Such traditions demonstrate that respect for another community’s faith does not require a person to surrender his or her own religious identity. On the contrary, confidence in one’s own faith should make it easier to respect the faith of others.
A Place Of Worship Is Never Just A Building: It is important to understand why the protection of religious places matters so deeply. A place of worship is never merely a structure made of brick, stone, wood or concrete. For a believer, a temple is connected to faith, devotion and memory. A mosque represents prayer, community and spiritual belonging. A shrine may be associated with a revered saint and generations of devotees. A gurdwara carries its own sacred history and traditions. These places may hold memories extending across centuries. Families may have worshipped there for generations. Festivals may have been celebrated there. Important moments in the lives of ordinary people may be connected to them. Stories, traditions and oral histories may have developed around them. Therefore, damaging, desecrating or demolishing a place of worship is not merely an act against a physical structure. It can be experienced as an attack on the identity, faith and sentiments of the community associated with it. That is why such acts must never be trivialised. Respect Must Be Universal The principle must be simple and consistent: Every place of worship deserves respect, irrespective of the faith it represents. If a temple is desecrated, it should concern every citizen. If a mosque is damaged, it should concern every citizen. If a gurdwara is threatened, it should concern every citizen. If a church or shrine is attacked, it should concern every citizen. The test of secularism is not whether we defend the sacred places of our own community. The real test is whether we are prepared to stand up for the sacred places of others. Selective outrage weakens society. Universal respect strengthens it. If we expect others to respect our religious sentiments, we must extend the same respect to theirs.
Constitutional Freedom And The Rule Of Law: The protection of religious places is also closely connected with constitutional values. Articles 25 to 28 of the Constitution provide the framework for freedom of conscience and religious freedom, subject to constitutional and legal limitations. These provisions reflect a fundamental principle: citizens must be free to follow their faith without fear, coercion or discrimination. This also places a responsibility on the State. Whenever a place of worship is threatened, damaged or illegally interfered with, authorities must respond promptly and impartially. The law cannot have one standard for one community and another standard for another. The identity of the victim or the religious character of the place cannot determine whether justice is pursued. A secular State is not one that ignores religion. It is one that treats citizens of different faiths fairly and protects their constitutional rights without discrimination.
“Strength comes from mutual respect, not the disrespect or destruction of other faiths. India’s diversity—and Kashmir’s pluralistic tradition—is a shared heritage that must be protected against prejudice and division.”
Protecting Heritage Beyond Religious Identity: Kashmir’s religious sites also constitute an important part of its architectural and cultural heritage. Many have survived centuries of political change, social transformation and natural adversity. Their walls, courtyards, carvings, manuscripts, structures and surrounding landscapes preserve stories that cannot easily be recreated once lost. This makes their preservation a responsibility not only of religious communities but also of governments, heritage institutions, historians, civil society and local communities. Neglect can be as damaging as deliberate destruction. Encroachments, unplanned construction, poor maintenance and insensitive development can gradually erode the character of historic religious sites. A sacred place should not be allowed to disappear simply because the community associated with it has become smaller or because its use has declined. The disappearance of a religious site can mean the disappearance of a chapter of Kashmir’s history. Preserving a temple does not diminish Islam. Preserving a mosque does not diminish Hinduism. Preserving a gurdwara does not diminish any other faith. Preserving all of them demonstrates confidence in our shared civilisation.
Kashmiriyat Must Mean Something: The term Kashmiriyat is frequently invoked in public discourse. But if it is to retain genuine meaning, it must be reflected in our actions. Kashmiriyat cannot merely be a slogan used in speeches or on commemorative occasions. It must mean respecting the neighbour’s faith. It must mean protecting the other community’s sacred places. It must mean standing against injustice even when the victim belongs to a different faith or culture. If a temple is attacked, a Muslim should be able to condemn it without hesitation. If a mosque is desecrated, a Hindu should be able to condemn it without hesitation. If a gurdwara is threatened, every Kashmiri should see it as an attack on the Valley’s shared heritage. That is the real meaning of coexistence. The strength of a society is not measured by how loudly it celebrates its own identity, but by how respectfully it treats the identity of others. We Must Keep Sacred Spaces Above Politics Religious places should also be protected from the politics of hatred and polarisation. Political parties and governments will change. Political narratives will evolve. But heritage once destroyed cannot easily be restored. We must therefore resist attempts to turn places of worship into instruments of communal division. A temple does not become less sacred because a mosque exists nearby. A mosque does not become less sacred because a temple stands across the road. A gurdwara does not become less important because another faith has its own sacred place in the same locality. Pluralism does not require us to dilute our faith. It requires us to recognise that others have the same right to their faith. That is the essence of peaceful coexistence.
The Responsibility Of The Present Generation: Preserving this heritage is a collective responsibility. Governments must ensure legal protection, security and proper maintenance of vulnerable religious and heritage sites. Religious institutions must also play their part by promoting respect and harmony. Civil society can help document and preserve the stories associated with historic places. Schools can teach children about Kashmir’s diverse cultural and religious heritage so that future generations understand that pluralism is not a recent political invention but part of the Valley’s history. Families, too, have a role. Respect for another person’s faith is a value that must be taught at home and reinforced through everyday conduct. The digital age has added another responsibility. Social media can spread misinformation and provocative content within minutes. Unverified claims involving religious places can inflame sentiments and damage communal harmony. Responsible citizens must therefore verify before sharing, think before reacting and never allow sacred matters to become fuel for hatred.
Our Sacred Spaces, Our Shared Heritage: Kashmir’s sacred spaces tell a story that belongs to all of us. Hari Parbat, with the Sharika Devi Temple, Makhdoom Sahib’s shrine and Chhatti Padshahi Gurdwara, represents a landscape where different faiths meet. The Shah-e-Hamadan shrine and the Rama Koul Temple across the Jhelum form part of Srinagar’s layered cultural history. The Devibal Temple and the mosque associated with Sheikh Baba Dawood Khaki reflect the historic coexistence of different religious traditions.Kheer Bhawani represents not only the faith and heritage of Kashmiri Pandits but also a long tradition of mutual respect and participation. These places should therefore not be viewed merely through the narrow question of who worships there. They should be seen as part of Kashmir’s collective inheritance. A generation that allows such heritage to be destroyed, desecrated or forgotten does not merely harm another community. It impoverishes itself.
Let Respect Be Our Common Faith: No religion is strengthened by disrespecting another. No faith becomes more secure by making another faith insecure. No community becomes stronger by destroying the sacred symbols of another community. Our real strength lies in mutual respect. India’s diversity of faiths and cultures is a source of strength, not division. Kashmir’s shared religious heritage is one of the finest expressions of that pluralistic tradition. We must protect it not merely for those who worship at these places today, but for generations yet to come. Let every temple be safe. Let every mosque be respected. Let every gurdwara be protected. Let every shrine associated with our shared spiritual and cultural history be preserved. And let every citizen understand that protecting another person’s sacred space does not diminish one’s own faith. It strengthens the values of humanity, constitutionalism and coexistence. Kashmir has inherited a remarkable tradition in which different faiths and cultures have shared the same mountains, rivers, neighbourhoods and cultural spaces. That inheritance must not be allowed to disappear beneath prejudice, political polarisation, neglect or hatred. Our faiths may be different. Our cultures may be diverse. But our heritage is shared, our constitutional rights are equal, and our responsibility to protect one another’s sacred spaces is common. Our sacred spaces are our shared heritage. Let us protect them together.
(The author is a national and local TV debator in Jammu & Kashmir and a freelancer. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)
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