See discussions, stats, and author profiles for this publication at: https://www.researchgate.

net/publication/373144145

Role of Sufi Saints for Spread of Islam and Religious Harmony in Kashmir

Article · August 2023

CITATIONS READS
0 1,576

2 authors, including:

Raja Nazakat
University of Azad Jammu and Kashmir
14 PUBLICATIONS 9 CITATIONS

SEE PROFILE

All content following this page was uploaded by Raja Nazakat on 16 August 2023.

The user has requested enhancement of the downloaded file.

 OPEN ACCESS S
Hazara Islamicus
Hazara Islamicus, Vol. 10, Issue. 01 Jan-June 2021 ISSN (Online): 2410-8065
ISSN (Print): 2305-3283
PP: 27-42
www.hazaraislamicus.com

Role of Sufi Saints for Spread of Islam and Religious

Harmony in Kashmir
Bashir Ahmed Malik
Lecturer Department of Islamic Studies,
University of Azad Jammu & Kashmir Muzaffarabad

Dr. Raja Nazakat Ali Khan

Assistant Professor Institute of Kashmir Studies
University of Azad Jammu & Kashmir Muzaffarabad

Abstract
The medieval period of Kashmir witnessed a great change in religious
history of Kashmir. During this, the introduction of Islam in Kashmir
Valley by Sufis Saints resulted in conversion of large scale population
into Islam. The Sufi Saints from Central Asia and Persia introduced
Islam in Kashmir in practical manners. It was only due to the efforts and
devotion of these Sufis, Islam became the religion of masses. The Sufi
saints have replaced the whole socio-economic structure of Kashmir.
The Sufis were not only the articulators of Islamic Ideology in traditional
manners but they practically impress the masses from their moral deeds
and character. They introduced a culture of learning which was consists
of life skills and manners of society, which impress the people to accept
the preaching of Islam. This paper endeavors to highlight the
contribution of Sufi saints for spread Islam and conversion of people
towards Islam. This is followed by highlighting the contribution of
Muslim Sufi Saints for religious harmony, peace in Kashmir Valley,
irrespective of religions and cultures.
. Keywords: Islam, Kashmir, Sufis, role, conversion, harmony

Introduction:
Kashmir is known as heaven on earth by virtue of its picturesque
beauty and climatic variability. This beautiful land has always attracted the
27
 Hazara Islamicus, Jan-June 2021, Volume: 10, Issue: 01
people from outside either they were conqueror, visitors or preachers. It is the
region which has been a place of cross cultural and civilizational activities.
Thus, it is to be claimed that since ancient times, this region is a cultural
mosaic with religious history. The ancient religions such as Buddhism
survived till 5th century AD followed by Hinduism with analogous forms and
these religions had a significant influence on the Kashmiri society.1 Finally,
Islam replaced Hinduism in fourteenth and fifteenth century and added new
dimension to the life of the people of Kashmir, which later became the
populace faith of the people. The conversion to Islam in Kashmir did only
take place by virtue of Sufis’ interventions and societal characteristics of
Islam. Their advent from central Asia and Persia induced the non-Muslim to
embrace the Islam. First name amongst the Sufis is Syed Abd-ur-Rehman
Bulbul Shah from Turkistan is who started the preaching of Islam. It was the
reign of Rinchan who later embraced Islam on the hands of Syed Abd-ur-
Rehman, Bul Bul Shah. The king after changing his religion choosed the name
of Sadr-ud-din, is also to be claim as the first Muslim king of Kashmir. The
conversion of King from Buddhism to Islam was a landmark achievement of
Sufi saint Bul Bul Shah, which paved the ways for gradual spread and
preaching of Islam.
Actually, prior to king Sadr-ud-din, Kashmir was passing through
political turmoil, state and society was totally controlled and divided into
casts system by the Hindu dominated class. The highest and dominated caste
was the Brahmins (upper class) who were the custodian of religion and
beneficiaries of royal patronage. The rigidity of casts and class discrimination
of Brahmanism created inequality and exploitation of the masses. Therefore,
the lower caste society of Kashmir was only on the mercy of Brahamins, who
used to treat the lower class in inhuman manners. In an atmosphere the lower
class society of Kashmir valley was ready to accept any of religion that could
prove to be the alternative to get rid the exploitation of Barhamanism.2 To

28
 Role of Sufi Saints for Spread of Islam and Religious Harmony in Kashmir
this, it was an easy for new religion to attract the suppressed class of Kashmiri
society and finally Islam achieved it by the devotions of Muslim Sufis.

Discussion:

(a) Advent of Muslim in Kashmir prior to Sufi Missionaries:

The literature on Kashmir, unanimously reveal that the arrival of
Muslims in Kashmir Valley had started the time when Muhammad Bin Qasim
attacked on Sindh and he continued towards the Kashmir. He reached the
place “Paj Nihyat” (Pujnnad where the River Jhelum, Chenab, Sutlej and Beas
merge into River Indus), but he was called back to Arab, due to political
development in Ummayad regime. During this time, an Arab Hmaim Bin
Sami (Syrian) entered in Kashmir with the son of Raja Dahir to sought refuge.3
Later, another unsuccessful attempt was also made to conquer the Kashmir in
757 by Hisham bin Amru, the Arab Governor of Sindh.4 These attempts
became the reasons for Arab traders to start their movements towards
Kashmir5. The historical record reveals that during the attacks of Muhmood
Ghaznavi 1014 and 1016, he plundered one valley in South of Kashmir and
converted number of people to Islam. Pundit Kalhan is of the view that there
was a presence of Turkic Muslim soldiers in Kashmir6.

(b) Role of Sultans and their Contribution to Spread of Islam:

Though, till 14th century there was a noticeable presence of Muslim in
Kashmir, but it was stimulated by the Sufis and their missionaries who led to
the gradual decline of Hinduism in Kashmir. By the introduction of Islamic
rule, the Sufis, besides the kings introduced new techno-economic systems
that revolutionize the life condition of the people. The conversion to Islam and
introduction of new socio-economic system was a great zeal of Sufis and
Muslim ruling kings who were instrumental in promotion of Islam thereby
transformation of people into new faith. In 1320, Bul Bul Shah paid his 2nd
visit to Kashmir in the reign of Rinchan Shah who after his conversion in to
Islam played an important role. The king after conversion in to Islam had
29
 Hazara Islamicus, Jan-June 2021, Volume: 10, Issue: 01
choosed the name of Sadrudin for himself. He was first Muslim King of
Kashmir, who created the atmosphere for conversion in to Islam. The king of
Kashmir enthusiastically was devoted towards the Islamization in Kashmir.
He constructed one Mosque on the advice of his saint. In this mosque Bul Bul
Shah used to offer prayers and also started teaching of Islam. Hazrat Bul Bul
Shah made almost 10, 000 conversions to Islam7. After three years, again the
Hindu rule came in power, but could not survive due to internal clashes and
revolts. Finally, in 1339, the throne of Kashmir fell into the hands of Muslim
king Shah Mir. The king laid the foundation of his rule according to Islamic
principle. He heartedly received the Sufis from Central Asia and Persia and
allowed to start the Islamization. Shah Mir appointed some religious
personalities on governing affairs of the state and he wisely re-ordered the
governance to improve the life condition of the people. The Shah Mir like
Sultan Alaudin, Sultan Shahbudin, Sultan Qutubudin, Sultan Sikandar and
Sultan Zain-ul-Abidin, etc. have further strengthened the Islamization in
Kashmir. These ruling kings placed the Sufi in state affairs who added the
Islamic principle in governance as model for justice, equality and
improvement of people. The era of Shahmiri Sultans consists over span of 200
years, in which we found the significant developments and achievements to
flourish the Islamic culture in Kashmir Valley. Sultan Shahabudin, Sultan
Qububudin and Sultan Zain-ul-Abidin are famous in this regard. These
sultans have not only strengthened their kingships but also developed Islamic
culture which has seen its glory and stupendous achievements. It is pertinent
to mention that, the Muslim King conquered the areas, neither they destroyed
the old traditions nor oppressed the people. For example, Sultan Shahabudin
is known as second Lalitaditya of Kashmir by his and expeditions but he did
not oppress and discriminate the people on basis of religion. The king was
also dedicated for Islamization in Kashmir. In the reign of Shahabudin various
Sufi Saints from Persia arrived in Kashmir. Syed Ali Hamdani came to

30
 Role of Sufi Saints for Spread of Islam and Religious Harmony in Kashmir
Kashmir with 700 Sadats.8 For these Sayyids, Sultan Shihab-ud-Din made all
arrangements for their re-habitation. Good numbers of madarsas were opened
where the teaching of Quran, Hadith and Fiqah was given to the people.
Sultan Qutubudin also whole heartedly promoted the Islamic culture on the
behest of Sufi Saints. King obeyed the Mir Muhammad Hamdani in all
matters of his life and even he started to dress according to the advice of saint.
Sultan Qutubudin became the murid of Mir Muhammad Hamdani. He
established the seat of Sheikh-ul-Islam to maintain shariah in the country.
Sultan Zain-ul-Abidin like his predecessors made significant steps for
Islamization in valley. His rule was hallmark for achieving the objectives of
kingship. The king revolutionized the Kashmir society with socio-economic
and educational upliftment. Besides this development, he promoted Islamic
principles according to Quran and Shairiah. The appointment of experts on
key position was another objective of the king to strengthen the spirit of Islam.
The king choosed the right persons for right jobs to create fair atmosphere for
all communities. He honored the religious scholars and learned persons.
Various translation bureaus, educational and religious centers were
established. He was too famous for religious tolerance and communal
harmony. He brought Brahmins back to Kashmir, who was then given
responsible positions in the Government. His religious tolerance and
communal respect and cooperation were the objectives to create peace and
stability in valley. He rebuilt the demolished temples and banned cow
slaughter, considered sacred by Hindus. During his 50 years of rule 1420-1470,
because of significant achievements in valley, his rule is still recognized as the
golden period in the ruling history of Kashmir. Thereafter, the later Sultan of
Kashmir also made good repute in promoting of Islamic culture in Kashmir.

(c) Role of Sufis for Spread of Islam in Kashmir:

Indeed, Islam introduced in Kashmir not by use of force any
compulsion; it was only due to peaceful efforts of Sufi missionaries. Because

31
 Hazara Islamicus, Jan-June 2021, Volume: 10, Issue: 01
of this, Sufism in Kashmir has deep seated roots, have it existence with the
advent of Islam. Therefore, the Kashmiris called their native land as “Pir
Vaer” means the Valley of saints.9 The Sufi saints converted the people from
Hinduism in to Islam by following the methods of persuasion and spiritual
guidance. They won over the hearts of the people by their love-full nature,
simplicity, devotion and dedication. The Sufi saints emphasize on the people
to accept the message of Islam as new way of life. Besides preaching of Islam,
they introduced new techniques to improve the socioeconomic life. It was a
fruitful method that inspired the people towards conversion and thereafter
reduced the societal injustice.10 This policy paved the ways for smooth
conversion in to Islam, which has everlasting imprints on the religious as well
economic life of Kashmiris.
In the advent of Sufis from Central Asia and Iran the first and famous
name in Kashmir is Syed Sharf-ud-din popularly known as Bul Bul Shah of
Suhrwardi order who started this mission. The next famous Sufi Saint to enter
in Kashmir Valley was Syed Ali Hamdani Popularly known as Ameer-i-Kabir,
Shah-i-Hamdan of Kubravi order. He was followed by other Sufis like Sayyid
Muhammad Hisari, Mir Muhammad, Sayyid Jamalud-Din Bukhari and
Sayyid Ismail Shami, Mir Sayyid Haidar, Sayyid Jamal-ud-Din, Sayyid Kamal,
Sayyid Kamal-i-Sani, Sayyid Jamal-ud-Din Atai, Sayyid Firuz Alias, Sayyid
Jalal, Sayyid Muhhammad Qazim, Sayyid Rukn-ud-Din, Sayyid Muhammad
Qureshi, Sayyid Azizullah, Amir Sayyid Ahmad Madani, Sayyid Nuru’d-Din,
Baba Haji Adham, Mullah Hasamu’d-Din and Mulla Parsa much more
arrived from central Asia and Persia. The sufi saints from outside were
followed by Muslim Rishi saints of Kashmir like Sheikh Noor-ud-din Noorani
popularly known as Nund Reshi, Sheikh Hamza Makhdoom known as
Sultan-ul-Arifin, Baba Dawood Khaki, Yaqoob Sarfi, Syed Ahmed Kirmani,
Baba Zain-ud-din, Baba Paimu-ud-din Reshi and Baba Bam-ud-din etc11. The
religious, moral characteristics and devotion of theses saints smoothed the

32
 Role of Sufi Saints for Spread of Islam and Religious Harmony in Kashmir
conversion in to Islam in slow and systematic motion. In regard to the role of
sadats in conversion in to Islam, P.N Bazaz says, it was a consequence of
spiritual, ideological and intellectual warfare. The Sadats were expounders of
principles, tents, dogmas and philosophy of life12.
In the chain of Sufi saints, the one of the great personality was Syed
Ali Hamdani, who arrived in Kashmir thrice in 1372-73, 1379-80 and 1383-84.13
His visits to Kashmir were essentially an Islamic mission. He introduced the
Islamic values and new socioeconomic life to Kashmiris. Though, Shah-
Hamdan visited many places of the world like Mazdaqan, Khatlan, Bulkh,
Badakshan Khata, Yezed, Syria, Baghdad, Hijaz, Rome, Turkistan, Srilanka for
preaching of Tohweed. As far as his visit and mission to Kashmir is
concerned, the political and socio-religious atmosphere was favorable for his
missionary and team work. In Kashmir, he delivered the message of Islam in
peaceful manners. Syed Ali irrespective of specific school of thought only he
delivered his message based on the pillars of Towheed, the oneness of God,
Taqva and Ikhlas. His associates too adopted the method of peaceful
persuasion that assembled the caste ridden society of Kashmir under the
umbrella of Islam. Even historians of the time have not cited any single
example of forcible conversion of Syed Ali Hamdani. He went to people with
the vision of religious harmony, equality and justice. His teaching gave the
sense of freedom to Kashmiri society that had been living in fear, uncertainty,
ignorance and poverty. Shah-i-Hamdan not only uplifted the Kashmiri nation
morally and socially, but also gave new hope to life living in peace, respect
and dignity.14 A Hindu historian/writer, “Bamzai” attributes the process of
conversion in to Islam as to deep scholarship and attainment of Syed Ali
Hamdani. He says “that the Syed Ali Hamdan’s deep scholarship and spiritual
attainments were responsible for accelerating the process of the conversion of valley to
Islam, goes without saying”15. The following features can be traced behind Sha-i-
Hamdan’s successful mission to Kashmir, team work, peaceful conversion,
communal harmony and no interests in political affairs. So he kept the
33
 Hazara Islamicus, Jan-June 2021, Volume: 10, Issue: 01
mission in straight lines and therefore succeeded to convert almost 37000
people in to Islam. 16
Syed Ali Hamdani in his three visits to Kashmir; was accompanied with
religious scholars and artisan. Some prominent members of his team included
Khwaja Ishaq Khatlani, Shaykh Qawam-al-Din, Sayyed Hussain Simnani,
Sayyed Kamal and Muhammad Kazim, etc. He was accompanied by seven
hundred sadats and most of them were quite experts in different fields of life17. In
his associates, Syed Kamal was learned person of Shariah, Syed Muhammad Kazim
as Chief Librarian,18 Syed Muhammad Bhaiqui, Syed Muhammad Ainposh, Syed
Baha-ud-din and Syed Muhammad Balkhi were too lettered disciples of Shah-i-
Hamdan. While visiting the Kashmir, Shah-i-Hamdan selected experts with his
mission and by them the people of Kashmir had learned innovative skills who
suggested ways and means to improve the life conditions of the people.19 To
this, he is regarded as role model in Kashmiri society for religious contribution,
cultural harmony, economy, politics and education.
Shah-i-Hamdan instructs and advice the Sultan Qutubudin to adopt
the principle of governance laid down in Islamic Shariah. He devoted some
parts of Zakhiratul Muluk to discuss issues of state affairs and politics and
also Risala-i-Maktubat is another work on political issue.20 Syed Ali Hamdani
(RA) was not only a traditional religious preacher but he was a learned
scholar and reformer with having 170 books and some of them are, Zakhiratul
Mulukm Majmmaa-l-Hadith, Minahaj-ul-Arifin Mira-Tultaibin, Marif-ul-Zuhud
Halu-i-Fasu, Adab-ul-Muridin, Risala-i-Faqriya, Mashriq-ul-Anwar, Sharah-i-Asma
Husna, Risala-i-Talqinia, Risala-i-Khawatriya and Risal-i-Manqab, etc. Syed Ali
Hamdani was really a great architect of Islamic state and society of Kashmir.
The concept of Muslim architecture and Khanqas was also introduced by the
companions of Shah-i-Hamdan which was dedication towards the Islam and
Islamic culture. Largely the Kashmiri society benefitted from his strategies
and involvement in socio-economic activities, which helped the common man
to elevate his standard of living and thereby also accepting Islam as new faith.

34
 Role of Sufi Saints for Spread of Islam and Religious Harmony in Kashmir
Shah-i-Hamdan was followed by prominent Sufi personalities like
Khwaja Ishaq Khatlani, Shaykh Qawam-al-Din, Sayyed Hussain Simnani,
Sayyed Kamal and Muhammad Kazim. Amongst these Sufis, Mir Muhammad
Hamdani, the son Shah-i-Hamdan, travelled to Kashmir in 796 Hijra with 300
disciples21 and significantly contributed in Islamization in valley.22 Mir
Muhammad Hmadani followed the methods of his father for the Islamization
in Kashmir Valley. Mohibul Hassn states, around 30 thousands of people
embraced Islam on the hands of Mir Muhammad Hamdani23. On account of
the conversion of a large population including the ruling class, it became
possible to Islamize the state craft, which was one of the main concerns of
Mir Muhammad Hamadani.24 It was the ruling era of Sultan Sikandar who
was a staunch Muslim and follower of Shariah. When Mir Mir Muhammad
Hamdani arrived, the King received him in great respect. The saint gave first
preference to king for winning over his heart. It was the result of saints’
influence the king abolished the custom of Sati, banned liquer and also
eliminated social evils, un-Islamic ritual and practices. Mir Muhammad
Hamdani stayed for 22 years went to every corner of Kashmir to provide
religious and spiritual guidance.25 Just like his father, Mir Muhammad
Hamadani was not only a mystic or traditional Sufi, but also a prolific
writer both in Persian and Arabic. He is the author of more than 45 books
on different religious sciences.26 The associates of Muhammad Hamdani
were also experts in different fields of socioeconomic life who introduced new
skills and techniques especially in handicraft sector. Due to this, Kashmir had
seen rise in handicrafts sector which later became the main source of earning
of the people. It is no wrong to say that the Sufi Saints from Persia and Central
Asia not only introduced the teaching of Islam but brought technical kills,
education, culture and socioeconomic revolution.
The mystic revolution of Syed Ali Hamdani in Kashmir gave birth to
local indigenous Sufi order known as Rishi order. The Kashmiri Rishis too

35
 Hazara Islamicus, Jan-June 2021, Volume: 10, Issue: 01
enormously worked for Islamization and spiritual guidance in Kashmir. They
delivered the message of peace, love, harmony and fraternity between all
creatures of God, regardless of a specific religion and therefore, Rishi Sufi
Saints are honored equally by Muslims and Hindus.27
Sheikh Noorudin Rishi is one of the most reverenced Muslim Sufi of
Kashmir. He played a vital role not only founding and popularizing the Rishi
order in Kashmir. His role is also important for spread of Islam and character
building of Kashmiri society. He visited village to village to preach the
message of Islam. His message and teaching attracted the people from all
religions. Noorudin Rishi’s denunciation to materialistic desires, belief on
social equality, justice and communal harmony strengthened the universal
brotherhood. Jonaraja, the famous historian represents him as a ‘greatest saint
of his time’ who lived simple and vegetarian life. 28 He delivered the message
of love, peace and humanism in his poetry.29 The saint was much influenced
and inspired by the words of Lala Arifa (Lal Ded) and she was initial source
of inspiration for him. Noorudin rishi used local language to make his
movement as progressive. He used the language of masses (Kashmiri) in
persuasion of his movement and made easy for unlettered people to
understand the spirit of Quran and Hadith. His poetry (popularly known
Shrukh) is full of mystic thought, spiritual guidance, ethics and humanism
which served as the holy saying for Kashmiris irrespective of religious
affiliations.30 Indeed, the saint is founder composite culture of Kashmir known
as Kashmiryat.
The other Sufis of Kashmir Sheikh Hamza Makhdum popularly
known as Sultan-Ul-Arifeen/Makhdoom Sahib. The saint like his predecessor
followed the Sunnah of Prophet (PBUH) strictly and asked the people to do it.
His role for Islamization and spiritual guidance in valley is important. Sultan-
ul-Arifin too intensively worked for eliminating superstitions and social evils
in Kashmir society. The teaching and preaching of Hamza Makhdoom reveal

36
 Role of Sufi Saints for Spread of Islam and Religious Harmony in Kashmir
that he tried to build a society purely according to Quran and Sunnah. Sheikh
Hamza Makhdoom studied the Jurisprudence, Tradition, Logic, Philosophy,
Ethics, and Mysticism and practically applied these subjects to reforms in
Kashmir Valley.31 Makhdoom Saheb also preached religious harmony, peace
and love irrespective of creed and cast. There is another revered character of
Kashmir Valley is who belongs to Kashmir clan “Ganai” (literate).32 Baba
Dawood Khaki was the popular companion of Hamza Makhdoom He was a
learned saint and scholar worked as Chief Qazi of Kashmir during the reign of
Ali Shah Chak. Besides his mystic contribution and scholarly inputs, he was a
famous poet of the time. He represented Towheed, mysticism and humanism
and communal brotherhood in his poetry. 33
There is another Sufi saint and religious scholar Sheikh Yaqoob Sarfi’
whose contribution is enormous in promoting Islamic teaching and culture.
G.M.D. in his work Kasheer represent him as’ Alama” learned man.34 He
memorized the Quran in his early age and later became the student of famous
religious scholar and Sufi saints like Alaf Tani. Sheikh Yaqoob Sarfi is author
of famous works, Maslak-l-Akhyar, Wamiq-va-Azra, Laila-va-Majno,
Mughaz-i-Nabi, Muqamat-i-Murshad, Sharah-i-Bukhari, Munasiq-i-Haj,
munaqib-i-Oliya and Tafseer-i-Sarf, etc. Because of contribution of Sheikh
Yaqoob Sarfi in religion and literature, various scholars remembered him as
famous religious scholar, mystics and poet of the time who had true
dedication towards religion. These Sufi Saints not only worked for
Islamization in Kashmir but also promoted religious harmony according to
the spirits of the teaching of Islam.

(d) Role of Sufis for Harmony and Peace in Kashmir:

Islam introduced in Kashmir by Sufi Saints in organized and softer
form. Unlike to other parts of subcontinent Islam only spread in Kashmir by
love-full dealing of Sufis who promoted the concept of religious humanism.
When Islam reached, Kashmiri socity was passing through political turmoil,

37
 Hazara Islamicus, Jan-June 2021, Volume: 10, Issue: 01
division of casteism, hypocrisy of dominant class and exploitation of lower
class. In such atmosphere, Islam and Sufi saints have provided relief to people
to get rid from casteism and social injustice. To this, the Sufi saints by their
moral characters won upon over the hearts of people. In a result they attracted
a large number of people under the umbrella of Islam.35 They promoted the
culture of religious independence and communal respect that provided
collectiveness and religious harmony between Muslims and Hindus.
The saints right from Syed Ali Hamdani to Sheikh Yaqoob Sarfi, were
ardent promoter of communal harmony and respect. In aforesaid lines, we
exemplified the role of Sufi saints who preached the message of peace and
communal harmony. This was the real essence of Islamic teaching which was
truly spreading the message of Islam and sowing the seeds of the concept of
religious-humanism. None of the historical evidence revels that these Sufis
made any forcible conversion in to Islam. Their tolerance in regard to
conversion was a quite valuable contribution in building of composite culture
of Kashmir irrespective of religions. The concept of religious harmony was
further strengthened by other Sufis like Lal Ded, Sheikh Noorudin. They
advocated mutual love and respect between high and low and Hindus and
Muslims. The sayings of both of these saints are in the language of masses
which are full of humanistic values and love. Despite of varied political
oriented conflicts throughout the course of history, the communal harmony
between the peace loving people of Kashmir continued to have documentable
history in everyday life. This is the result of the preaching and teaching of Sufi
Saints. The history of Kashmir never witnessed communal conflict between
Hindus and Muslim after the spread of Islam in Kashmir. Like Sufi saints the
Muslim king of Kashmir were too supporters of religious and communal
harmony between Hindus and Muslims.

Conclusion:
The above discussion shows that Islam introduced in Kashmir not due

38
 Role of Sufi Saints for Spread of Islam and Religious Harmony in Kashmir
to any conquest or invasion but only through traders and Sufi saints. Though,
the presence of Muslims in Kashmir is traced back to 8th century, but after the
arrival of Sufis from central Asia and Iran in 14th century Islam became
populace religion. In regard to conversion of people in to Islam, the Sufi saints
used the method of persuasion and religious harmony. They articulated the
message of Islam in practical manners than traditional. Their actions and
moral characteristics attracted the people under the umbrella of Islam largely.
Further, the message of religious tolerance and communal harmony of Sufis
Saints acted as concrete force between Kashmir societies to accept their
preaching. The Muslim and Hindu too greeted upon their moral and love-full
nature, which ultimately became another reason for conversion of large scale
population of Kashmir Valley in to Islam. For this, the role of Syed Ali
Hamdani and his associate was much important. Besides this, another
important reason behind the conversion was the socioeconomic upliftment of
the Kashmiri society, which was earlier exploited by Hindu dominated class.
Apart from the role of Sufi saint the credit is also to Muslim king of Kashmir
who extended their patronage for Sufi saint and scholars, which created the
favorable atmosphere for smooth preaching of Islam without any oppression.
Currently, almost seventy percent population of Kashmir is Muslim this is
because of Syed Ali Hamdani and his associates.

This work is licensed under a Creative Commons Attribution 4.0 International

License.
References

1
Malik, Aijaz Hussain, Tracing the Genesis of Conversion: The Role of Sufi
Missionaries in the Islamization of Kashmir, International Journal of Scientific and
Research Publications, Volume 3, (6), June 2013.
2
Lone, Mudasar Ahmad, Role of Sufi Philosophy in the Formation of the
39
 Hazara Islamicus, Jan-June 2021, Volume: 10, Issue: 01
_____________________________________
Composite Culture of Kashmir: An Analysis, Asian Journal of
Multidisciplinary Studies, 8(3) March, 2020
3
Gemi, Salem Khan, Kashmir Mein Ishat-i-Islam, Lahore: Universal
Books, 1986.
4
Chach Nama, English Translation, H.M Eliot, History of India. I, 49, cited
from Abudl Qaiyum Rafiqui, Sufism in Kashmir: Fourteenth to Sixteenth
Century, Al Rafique Publishing Company, India: 2003.
5
Gemi, Salem Khan, Kashmir Mein Ishat-i-Islam, Lahore: Universal
Books, 1986.
6
Kalhan Pandit, RajaTarangni, V. I. p.357.
7
Tahyri, Pir Zada Abdul Haq, Mohsin-i-Kashmir, Srinagar: 2008, 49.
8
Dughlat, Mirza Muhammad Haidar, Tarikh-i-Rashidi, (Eng. tr.), Elias, N.
and E. Denison Ross, Delhi: 1991, 432-33.
9
Kashmir’s Composite Culture: Sufism & Communal Harmony Kashmiriyat, European
Foundation for South Asia Studies, 2020, https://www.efsas.org/public ations/study-
papers/kashmir%E2%80%99s-composite-culture-sufism-and-communal-harmony-
kashmiriyat/
10
Khan, M. Ishaq, Perspectives on Kashmir, Srinagar: Gulshan Publishers,
1983, 12.
11
Sufi, G.M.D., Islamic Culture in Kashmir, New Delhi: Light & Life
Publishers, 1979.
12
Bazaz P.N, the History of the Struggle for Freedom in Kashmir, New
Delhi: Kashmir Publishing Company, 1954, 82.
13
G.M. D Sufi, Kashir
14
Malik, Aijaz Hussain, Tracing the Genesis of Conversion: The Role of Sufi Missionaries
in the Islamization of Kashmir, International Journal of Scientific and Research
Publications, Volume 3, (6), June 2013.
15
P. N K, Bamzai, History of Kashmir, Srinagar, Gulshan Publisher, 2009.
16
Ibid, 525.

40
 Role of Sufi Saints for Spread of Islam and Religious Harmony in Kashmir
_____________________________________
17
Qadri, Shafi Ahmad , Kashmiri Sufism, Srinagar: Gulshan Publishers,
2002.
18
Bamzai, P. N K, History of Kashmir, Srinagar: Gulshan Publisher, 2009.
19
Ganie, Zahied Rehman, Sufism and Rishism: Markers of Kashmiri
Identity, Journal of Review of Research India, 2019.
20
Rafiqui, Abudl Qaiyum, Sufism in Kashmir: Fourteenth to Sixteenth
Century, Al Rafique Publishing Company, 2003.
21
Baharistan-i-Shahi, English translation by K.N. Pandit, 52.
22
Bhat, Muhammad Shafi, Mir Muhammad Hamdani and his contribution
towards Islamization in of Kashmir, Islam and Muslim Societies: A Social
Science Journal 2017.
23
Hassan Mohibul, Kashmir under Sultans, Srinagar: Gulshan Publishers,
2002 and Darkashan Abdullah, Religious Policy of Sultans of Kashmir
(1320-1586), Ph. D Thesis, 1991.
24
Wani, Muhammad Ashraf, Islam in Kashmir, Srinagar: Oriental
Publishing House, 2013, 204-5.
25
Hassan, Mohibul, Kashmir under Sultans, Srinagar: Gulshan Publishers,
2002, .66.
26
Bukhari, Farooq Hayat-e-Mir Muhammad Hamadani, Srinaganr: Ashraf
Book Depot, 1997, Muhammad Shafi Bhat, Mir Muhammad Hamdani and
his contribution towards Islamization in of Kashmir, Islam and Muslim
Societies: A Social Science Journal, 2017.
27
Ganie, Zahied Rehman, Sufism and Rishism: Markers of Kashmiri
Identity, Journal of Review of Research India, 2019.
28
Jonaraja, Rajtarangini cited from Yatoo, Altaf, Islamization of Kashmir,
Srinagar: Gulshan Books, Srinager, 2012
29
Kamil, Amin, Nur-Nama, Jammu and Kashmir, Srinagar: Academy of
Art, Culture and Languages, 1966.

41
 Hazara Islamicus, Jan-June 2021, Volume: 10, Issue: 01
_____________________________________
30
Lone, Mudasar Ahmad, Role of Sufi Philosophy in the Formation of the Composite
Culture of Kashmir: An Analysis, Asian Journal of Multidisciplinary Studies, 8(3)
March, 2020
31
Azad, Syed Mahmood, Tarikh-i-Kashmir, Muzaffarabad: Sadat
Publications, 1992. 108.
32
Fauq, Muhammad Din, Tarikh Aqwami Kashmir, Vol II, Lahore; Mushtaq
Book Corner, p. 361
33
Mari, Azam Deda, Waqat-i-Kashmir, Lahore: Iqbal Academy, 1995.
34
G.M.D Sufi, Kashir, VOl I,
35
Malik, Aijaz Hussain, Tracing the Genesis of Conversion: The Role of
Sufi Missionaries in the Islamization of Kashmir, International Journal of
Scientific and Research Publications, Volume 3, (6), June 2013.

42

View publication stats