Event report: Early Sikh engagements with Islam and classical Sufi thinkers

Harshvir Singh Grewal, student at the University of Cambridge, and Inderpreet Kaur Pejatta, a Faculty of Divinity and Research Forum alumna report:

On Monday 15th June 2026, the Cambridge University Sikh Society, in collaboration with Cambridge Interfaith Programme, hosted a lecture by Satnam Singh exploring the rich and often overlooked history of Sikh engagement with Islamic thought and classical Sufi traditions. Held in the Bridgetower Room at Trinity Hall, the event brought together students and academics for a stimulating presentation on intellectual exchange and religious encounter in early modern South Asia between Sikhs and Sufism.

Introductions

The evening began with a welcome from Inderpreet Kaur Pejatta, who introduced the programme and reflected on the significance of the Bridgetower Room, named after George Bridgetower. She noted the resonance between Bridgetower’s musical legacy and the central place of poetry, music, and devotional expression within both Sikh and Sufi traditions.

This was followed by introductory remarks from Iona Hine, who outlined the work of the Cambridge Interfaith Programme and highlighted some of its recent initiatives and events.

Intellectual exchange

Satnam Singh then began his lecture, drawing on research from his forthcoming book to explore the often-overlooked intellectual exchanges between Sikh and Islamic traditions. Challenging assumptions that religious communities developed in isolation, he demonstrated how Sikh scholars engaged with a wide range of Islamic sources, including the Qur’an, Hadith literature, Sufi teachings, and Islamicate works, allowing Sikhs to participate in broader conversations on philosophy, ethics, mysticism, and religious thought.

A major focus of the lecture was the scholarly culture cultivated by Guru Gobind Singh at Anandpur during the late seventeenth century. Satnam described the Anandpur Darbar as a remarkable court dedicated to learning that attracted scholars from across the Islamic and Indic worlds. Under Guru Gobind Singh’s patronage, texts spanning theology, philosophy, political science, literature, medicine, and ethics were all translated, studied, and preserved.

Particular attention was also given to Bhai Nand Lal, whose writings employed the language and symbolism of classical Sufi literature, and positioned Sikh thought within broader conversations taking place across the Persian-speaking world.

Knowledge development

The lecture then turned to the destruction of Anandpur in 1704 and the dispersal of its intellectual networks. Rather than bringing an end to Sikh engagement with Islamicate learning, Satnam argued that knowledge production became increasingly decentralised and mobile. New scholarly communities emerged that continued to preserve, translate, and teach important Islamic texts.

Among these communities, the Sevapanthi tradition received particular attention. Associated with Bhai Kanhaiya and his successors, Sevapanthi scholars translated and circulated works connected with major Sufi figures and thinkers. These included narratives concerning Hasan al-Basri, Rabia al-Basri, Mansur al-Hallaj, and others, alongside translations of influential texts such as Rumi’s Masnavi and al-Ghazali’s Kimiya-yi Sa'adat. Satnam suggested that these works may represent some of the earliest translations of major Islamic mystical literature into a non-Muslim vernacular language.

Through examples from historical manuscripts from private collections, attendees were introduced to a literary culture that preserved stories and mystical reflections from across the Islamic world while adapting them for Sikh audiences.

The lecture concluded by considering why Sikh scholars devoted such significant attention to Islamic traditions during the eighteenth century. Satnam proposed that these engagements reflected both genuine intellectual curiosity and a desire to participate in wider religious and philosophical debates unfolding across South Asia. Rather than remaining confined within communal boundaries, Sikh scholars actively contributed to discussions concerning ethics, mysticism, education, and religious reform.

Reflections and discussions

The lecture concluded with reflections from Ankur Barua, who discussed the complex triadic relationships between Sikhi, Sufism, and Hindu faiths on the Indian subcontinent between the fifteenth and twentieth centuries. Drawing on his own research, he highlighted the value of studying these traditions, not in isolation, but through their many points of interaction and exchange.

A lively question-and-answer session followed, during which participants explored issues of patronage for such work, and the implications of this research for contemporary understandings of Sikh history. 

An informal dinner was also organised where attendees were able to discuss their thoughts about the event among themselves and with Satnam Singh.

Conclusion

Overall, the evening, well attended with over 25 attendees, offered a compelling reminder of the depth and complexity of Sikh engagements with Islamic and Sufi thought, and highlighted the importance of recovering these neglected histories of exchange. By illuminating the intellectual worlds inhabited by early Sikh scholars, Satnam Singh’s research opens new avenues for understanding the interconnected religious and cultural landscapes of early modern South Asia.

Organisers and supporters

The event was convened by Harshvir Singh Grewal (University of Cambridge), Inderpreet Kaur Pejatta (Graduate, University of Cambridge), alongside the academic guidance of Dr Ankur Barua and Dr Iona Hine. 

The lecture was supported by Trinity Hall and the Cambridge Interfaith Research Forum (small grant scheme).