This gives a glimpse of Islamic impact on the social life of Kashmir

1. RESEARCH PROPOSAL
Impact of Islam
On
Social and Cultural life of Kashmir
Department of Islamic Studies
JAMIA HAMDARD, NEW DELHI
BY
ZAHOOR AHMAD WANI

2. Justification
•A number of works have been written on the Muslim history of Kashmir, but they deal
either with its rulers or mystics; or describe the political events, economic conditions and
administrative institutions.
•These have paid inadequate attention to the social life and cultural activities of Kashmir.
•There is hardly any book which concentrates on the impact of Islam on Kashmiri society
and how it gave Kashmir’s culture a unique identity.
•Though some scholars have attempted to throw some light on the subject in their works
on sufis and mystics of Kashmir, they could not do justice to it. Because of their bias they
treated the subject from their point of view and got entangled in sectarian controversies.
•In short, there is hardly any work on the subject which can be called comprehensive and
balanced.
•In the proposed thesis, an attempt will be made to study the subject from an unbiased
perspective and fulfill its requirements.
•By studying the social and cultural aspects of Kashmir, particularly the medieval period,
an attempt will be made to discover the facts which rapidly changed the course of
Kashmiri society and culture and gave it a unique identity.

3. Objectives of the Study
 To throw light on every aspect of social and cultural life of Kashmir, from the
medieval period till the modern time, along with a glimpse of the pre-Islamic
society and culture.
 To evaluate the Islamic element of Kashmir’s Muslim society, which gives it
a unique identity.
 To discuss the social role of sufis and rishis, particularly the role of Sayyid Ali
Hamadani and the prominent indigenous mystic, Nur al-Din Nurani in
shaping the unique character of Kashmiri society.
 To understand the facts which rapidly changed the course of Kashmiri culture
and society and gave it a unique identity.
 To study the subject from an unbiased perspective and fulfill its requirements.
 To analyze how Islam is involved with the lives of Kashmiri Muslims.

4. Methodology
•Sociological and historical methodology will be employed.
•The study will be based mainly on primary historical sources of Kashmir, i.e. extant
books, chronicles and documents of the Archival Repositories of the Jammu and Kashmir
Government. These may be divided into five classes:
1) Contemporary Persian. This may be subdivided into :
(a) Kashmiri Chronicles
(b) General histories of India
(c) Mughal histories
(d) Central Asian histories
(e) Biographies of saints.
2) Translations of contemporary Sanskrit chronicles
3) Kashmiri literature and folklore
4) Later Persian works

5. 5) European accounts
6) Travel accounts
7) Archaeological evidence.
Secondary sources interpreting the society and culture of Kashmir would be:
•Official reports and journals published by the State Government
•Translations of primary sources
•Scholarly works such as periodicals, journal articles, dissertations, research papers
and internet sources.
Primary sources will be given more priority and secondary sources will be used to
substantiate the primary sources. All these sources would be studied through analytical
method with content analysis to make the methodology theoretical and conceptual.

6. Structure of the Proposed Thesis
Introduction
Ancient Kashmir
Hindu Kingdoms
Life and Culture under Hindu Kings
Advent of Islam
Early Contacts with Islam
Links between Kashmir and Central Asia
Foundation of the Sultanate
Sufis and Preachers
Large Scale Conversion
Kashmir under the Mughals
Later Muslim and Non-Muslim rulers

7. Impact of Islam (1339-1819)
Society and Culture
Position of Women
Education
Islamic Sciences
Language and Literature
Art and Architecture
Transition to Modernity
Struggle for Freedom
Partition and its Aftermath
Conclusion
Bibliography
Index

8. Introduction
Kashmir was an ancient principality. In the Puranas, it is named Gerek which means a hill.
Buddhist literature refers to it as Kasmira which was later replaced with Kashmir. The ancient
Kashmiris also called their country Kasmira, which was later shortened to Kashir.
Now forming one of the three major regions of the modern extensive and northern-most Indian
State of Jammu and Kashmir—the other two being Jammu and Ladakh—the geographical
horizon of the ancient kingdom of Kashmir denoted a much more restricted area. Strictly
speaking, it then extended to the upper Jhelum Valley and the tracks watered by its tributaries;
although these territories were occasionally enlarged by the force of arms.
In the south-east of Kashmir was situated the ancient principality of Kashthavata, now called
Kishtwar. Lower down the Chenab River lay Bhadravakasa or modern Bhadarwah. Between
Kashthavata and ancient Trigarta (Kangra) lay the hill state of Champajor Chamba. To the west
of Chamba and south of Bhadravasaka was situated another state called Vallapura or Bhallavar.
The territory to the south of the Pir Panjal range was occupied by the tribe of the Khasas.
Rajapuri, now known as Rajouri, was then the most important of all the states of the hill region.
On the north-west of Rajouri was located the kingdom of Lohara or Poonch, and to the north-
west of the latter was Jehlum Valley. To the north-west of Kashmir was situated the tract known
as Karnaha or Karnav and inhabited by the Khasas. All these kingdoms and principalities will be
studied in the thesis.

9. Spread of Islam
The history of the spread of Islam in Kashmir is of a different nature in comparison to other
parts of the subcontinent. Islam made its way into Kashmir by peaceful conversion rather than
military intervention. The Arabs and Mahmud of Ghazni tried to conquer Kashmir but they
could not achieve any significant success. The Arabs conquered Kabul and Turkistan in the
Umayyad period during the caliphate of Walid (705-715AD). Further advance on this side was
made in 751 when the Abbasids won a victory over the Chinese in a battle and compelled them
to surrender Gilgit. But there is no evidence to suggest that the Arabs had ever thought of
conquering Kashmir proper from this side.
It was from the south of Kashmir that the Arabs made a bid for it. Mohammad bin Qasim is said
to have led an expedition towards the frontiers of Kashmir, but before he could achieve success
he was recalled to Damascus and could not conquer Kashmir. During the caliphate of Hisham
(724-33) the Arabs of Sindh again threatened Kashmir and in the time of Caliph Mansur (754-
75) the last attempt was made, but like their predecessors they too failed to win the Valley.

10. Mahmud of Ghazni made two futile attempts to subjugate Kashmir, but both
times he had to return back unsuccessful. Thus all Arab attempts to change the
course of Kashmiri history came to naught.
Though there are some Persian and other accounts which suggest that Islam
made its way in Kashmir in the life of the Prophet. It is believed that the Prophet
deputed two of his emissaries to the king of Kashmir, whose name is mentioned
as Veenaditya. It is also mentioned in the Persian account that while on his way
to China with a letter from the Prophet, Abu Huzaifa Yemeni remained in
Kashmir, stuck up during the winter season. The ruler Veenaditya provided him
with board and lodging. Another embassy of five persons under the leadership of
Musa was sent by Hadrat Umar to report about the affairs of Kashmir. While
four persons died due to heavy snow, Musa remained there and was buried at
Hamal, Kulgham.

11. By the end of the 11th century closer contacts had been established between the
Hindus of Kashmir and the followers of Islam. Some Hindu kings began to
employ Turks in their armies. King Harsa is said to have been influenced by the
teachings of Islam which denounced image worship, for he destroyed a number
of temples and defiled images in his country. King Bhiksacara engaged some
Turks in his struggle for power against Sussala
In these circumstances, it was natural that some Muslims should have
permanently settled in Kashmir. According to the Venetian traveler Marco Polo,
“towards the close of the 13th century a colony of Muslims had settled in
Kashmir.” And by the time of Suhadeva, a fair proportion of the people of
Kashmir had accepted Islam.

12. Role of Sufis and Rishis
However, the real work of the spread of Islam was carried out in the 14th century, with
the influx of Muslim sufis and preachers from Persia and Central Asia. Among these
saints, Sayyid Sharfuddin (Bulbul Shah, the 1st sufi of Kashmir) and Sayyid Ali
Hamadani (Shah-e-Hamadan) are well- known preachers, and the conversion of
Kashmiris to Islam received a great impetus at their hands. Sayyid Ali Hamadani,
particularly, took a keen interest to transform Kashmir into an Islamic society. The
Sayyid also compiled important rules of the Shariat and advised the Sultan to follow
them. Thus the influx of sufis and sayyids (foreign scholars) went a long way in
spreading Islam in the country.
Local Muslim sufis, popularly known as rishis or babas also played a significant role in
this respect. That they wielded greater influence than the sufis from Persia and Central
Asia is shown by the fact that Rishi folk literature remained in many ways the most
significant medium of instruction in the values of Kashmiri society.

13. They evolved a common platform for both Hindus and Muslims and thus ushered in a new
phase of cultural evolution. They did not hesitate to borrow some ideas and practices of the
Hindu ascetics, especially those of the Shaivities of Kashmir, with their emphasis on
individual salvation and indifference to the fate of others. Some of the well-known rishis
include Sheikh-ul-Alam Sheikh Noor-ul-din Noorani, Baba Nasir-ul-Din, Baba Baha-ul-
Din, Sheikh Hamza Makhdumi, and Sayyid Ahmad Kirmani
The spread of Islam continued till the end of the 16th century and in 1586 Kashmir became
a part of the Mughal Empire. Now the people of Kashmir came in direct contact with other
parts of the Indian subcontinent. Some social and cultural interchange was seen during this
period also, which further enriched the cultural heritage of Kashmir. After the Mughals
there were several political ups and downs and many Muslim and non-Muslim families
ruled over Kashmir, but there was nothing new and worthy of discussion by way of the
impact of Islam on it.

14. Social life
The spread of Islam in Kashmir gained impetus in the first quarter of the 14th century
with the conversion of Raja Rinchana by Bulbul Shah, and by the end of the 16th century
it had over-shadowed Hinduism and claimed a majority. This was an amazingly rapid
progress, which greatly impacted the social and cultural life of Kashmir. Many factors
were responsible for this wholesale conversion and socio-cultural revolution. A detailed
discussion will be held on this in the thesis, where we also discuss why Muslims too
could not escape transformation in several of their own beliefs and practices when they
came in contact with the Hindu society of Kashmir. This was because when Kashmiris
embraced Islam, they did not make a complete break with the old faith. They clung to
many of their old beliefs and practices and their faith in some of the old superstitions
remained unshaken. They also did not give up their old caste rules (varna system)
completely, particularly with respect to marriage. This resulted in the development of a
unique social order in which the old ideas and institutions mingled with new ones

15. Cultural development
Culture is defined by many things but a rich culture is recognized most by its
men of learning and letters, and Islam played such an important role in this
respect that it has no parallel in the pre-Islamic history of Kashmir.
Education and literacy were fairly widespread during Muslim rule. Muslim
rulers, their families and nobles took a personal interest in educating people.
They opened many schools and colleges in different parts of the Valley and
endowed them with jagirs for maintenance. They set up residential schools
and a university in Srinagar, where boarding and lodging were free for both
teachers and pupils. Students traveled to Kashmir from different parts of
Asia to attain knowledge, and no religious and cultural barriers existed there.

16. The Muslim sultans also established Dar-ul-Tarajim where Sanskrit works were
translated into Persian language and vice versa. Though the official and literary
language of Kashmir in the Muslim period was Persian, the spoken language of
the masses was Kashmiri, and the Muslim rulers patronized the vernacular also.
Thus the opening up of the Valley after its conquest by Muslim rulers, the Sultans
and the Mughals, led to a considerable exchange in art and literature, so that
Kashmir earned a special distinction in this respect. Under the broad-minded and
tolerant Sultans and cultured Mughals, Kashmir attained a high position as a
centre of learning and art. Even the crushing burden of political and economic
turmoil that the people had to bear later did not succeed in wiping off their broad
humanistic outlook on life, and they continued to keep alive the torch of religious
tolerance and high cultural values.

17. Bibliography
P. N. K. Bamzai Cultural & Political History of
Kashmir
MD Publications ,New
Delhi,1994
R. L. Hangloo The State in Medieval Kashmir Manohar Publications, New
Delhi
Dr. Ahmad Hasan
Dani
History of North Areas of Pakistan National Institute of
Historical & Cultural
Research, Islamabad
M. L. Kapur Studies in History and Culture of
Kashmir
Kashmir History
Publications, Jammu
Qazi Zahoor-ul-
Hasan
Nigaristan-e- Kashmir Jayyid Barqi Press, Delhi,
1934
Muhib-ul-Hasan Kashmir Salatin ke Ahd me Dar-ul-Musannifeen,
Azamgarh,1967
Mulla Shah
Mohd. Shahabadi
Raj Tirangni (Persian) Markaz Tehqiqat-e- Farsi
Iran-o-Pakistan