The book comprises of three sections. Part one deals with the introduction of Islam in Kashmir right from the time of Prophet Muhammad (SAW) followed by Sufi saints starting from 7th Hijri causing mass conversion voluntarily on getting impressed by the behaviour of the saints who lived a life of austerity. Part 2nd deals with the translation of a 150 year old hand-written Persian poetry manuscript translated in to English, describing the wonderful miracles performed by the Sufi saints of the area. Part 3rd deals with the biographies of the saints mentioned in part 2 with their spiritual and family lineages and copies of some age old manuscripts with bibilography at the end. The book makes great revelations of the past years which is bound to make interesting reading for all people.
The book describes about the life of Hazrat Mir Sayid Ali Hamadani (RA)the great scholar Sufi Saint known as Shah-i-Hamadan in Kashmir. Mir Sayyid Ali Hamadani (Persian: میر سید علی همدانی; c. 1314–1384 CE) was an Iranian scholar, poet and a Sufi Muslim saint of the Kubrawiya order. He was born in Hamadan, Iran and preached Islam in Central and South Asia as he travelled to practice Sufism. He died in Khatlan, Tajikistan in 1384 CE, aged 69–70. Hamadani was also addressed honorifically throughout his life as the Shāh-e-Hamadān ("King of Hamadan"), Amīr-i Kabīr ("the Great Commander"), and Ali Sani ("second Ali").[1] Early life The title "Sayyid" indicates that he was a descendant of the Islamic prophet Muhammad, possibly from both sides of his family. Hamadani spent his early years under the tutelage of Ala ud-Daula Simnani, a famous Kubrawiya saint from Semnan, Iran. Despite his teacher's opposition to Ibn Arabi's explication of the wahdat al-wujud ("unity of existence"), Hamadani wrote Risala-i-Wujudiyya, a tract in defense of that doctrine, as well as two commentaries on Fusus al-Hikam, Ibn Arabi's work on Al-Insān al-Kāmil. Hamadani is credited with introducing the philosophy of Ibn-Arabi to South Asia.[3] Travels Sayyid Ali Hamadani traveled widely and preached Islam in different parts of the world such as Afghanistan, Uzbekistan, China, Syria, and Turkestan. The third visit of Sayyid 'Ali was caused by the third invasion of Persia by Timur in 1383 when he conquered 'Iraq, and decided to exterminate the 'Alavi Sayyids of Hamadan who, until his time, had played an important part in local affairs. Sayyid 'Ali, therefore, left Hamadan with 700 Sayyids, and set out towards Kashmir where he expected to be safe from the wrath of Timur. He had already sent two of his followers: Syed Taj ud-din Semnani and Mir Syed Husain Semnani, to take stock of the situation. Shibu'd-din became a follower of Mir Syed Husain Semnani and so Hamadani was welcomed in Kashmir by the king and his heir apparent Qutub ud-Din. At that time, the Kashmiri ruler was at war with Firuz Shah Tughlaq, the Sultan of Delhi, but Hamdani brokered a peace. Hamdani stayed in Kashmir for six months. After Sharaf-ud-Din Abdul Rehman Bulbul Shah, he was the second important Muslim to visit Kashmir. Hamadani went to Mecca, and then returned to Kashmir in 1379/80 CE, during the reign of Qutub ud-Din, and spent a year spreading Islam in Kashmir, before returning to Turkestan via Ladakh in 1381/82 CE. He returned to Kashmir for the third time in 1383/84 CE with the intention of staying for a longer period but had to return earlier owing to illness. Hamadani died on his way back to Central Asia at a site close to the present day town of Mansehra in North-West Pakistan. His body was carried by his disciples to Kulob, Tajikistan, where his shrine is located. Influence Hamadani started organized efforts to convert Kashmir to Islam. Hamadani is regarded as having brought various crafts and industries from Iran into Kashmir; it is said that he brought 700 Syed's with him to the country.The growth of the textile industry in Kashmir increased its demand for fine wool, which in turn meant that Kashmiri Muslim groups settled in Ladakh, bringing with them crafts such as minting and writing. Hamadani wrote a book on politics, governance and social behaviour, called the Zakhirat ul-Muluk. Works One manuscript (Raza Library, Rampur, 764; copied 929/1523) contains eleven works ascribed to Hamadani (whose silsila runs to Naw'i Khabushani; the manuscript contains two documents associated with him). · Risalah Nooriyah is a tract on contemplation · Risalah Maktubaat is a collection of Hamadani's letters · Dur Mu’rifati Surat wa Sirat-i-Insaan, discusses the bodily and moral features of man · Dur Haqaa’iki Tawbah, deals with the nature of penitence · Hallil Nususi allal Fusus, is a commentary on Ibn Arabi’s Fusus-ul-Hikam · Sharhi Qasidah Khamriyah Fariziyah, is a commentary on the wine qasidah of Umar ibn ul-Fariz who died in 786 A.H. =1385 A.C. · Risalatul Istalahaat, is a treatise on Sufic terms and expressions · ilmul Qiyafah or Risalah-i qiyafah is an essay on physiognomy. A copy of this exists in the United States National Library of Medicine. · Dah Qa’idah gives ten rules of contemplative life · Kitabul Mawdah Fil Qurba gathers traditions on affection among relatives · Kitabus Sab’ina Fi Fadha’il Amiril Mu’minin, gives the seventy virtues of Ali. · Arba’ina Amiriyah is forty traditions on man’s future life · Rawdhtul Firdaws is an extract of a larger work entitled Manazilus Saaliqin, which is on Sufi-ism · Awraad-ul-Fatehah gives a conception of the unity of God and His attributes · Chehl Asraar (Forty Secrets), is a collection of forty poems in praise of Allah and Muhammad · Zakhirat-ul-Muluk a treatise on political ethics and the rules of good government Syed Abdur-Rehman Hamdani in his book Salar-e-Ajjam lists 68 books and 23 pamphlets by Sayyid Ali Hamadani.
Part I of this book deals briefly with the history of Islam and Part II describes the unique way of advent of Islam in Kashmir starting with the arrival of two Sahabis (companions of the Prophet Muhammad SAWS) in Kashmir in Prophets time on their way to China along the Silk Route and subsequent arrivals of saints and Sayids resulting in to the mass conversion of people to Islam.
The book describes the biography of Hazrat Mir Sayid Muhammad Hussain Simnani (RA), who migrated from Simnan Iran first to Delhi next to Kashmir on the divine directions of Prophet Muhammad (SAWS) during repeated dreams in 760 AH/1359 AD. He played a great role in reforming the thought and practice of the Sultan of Kashmir, besides freeing the people from superstitions, false beliefs and idol worship by his preachings and at ocasions showing his miraculous powers.
The book is English translation of the book written in Persian verse in 1011 AH/1602 AD by a great Sufi Saint of Kashmir Khwaja Habibullah Nowshehri about the stations of his preceptor Hazrat Shaikh Yaqoob Sarfi (RA)- the unparalleled scholar saint of Kashmir. The book describes the aspects of Shaikh Yaqoob's in esoteric and exoteric knowledge and the miraculous events that occured during his travel to Afghanistan, Central Asia, Arabia and Indian subcontinent in 16th century AD. The book was first translated in to Urdu language and now in English for the readers conversant with English language.
The book is the translation of the Persian book written by Sayid Ali bin Sayid Mohammad Kashmiri, the care taker of Khanqah-i-Mualla Srinagar and was written in 987 AH/1579 AD later translated in to Urdu by Mr. Ghulam Rasool Bhat and now translated in to English by Sayid Ashraf Shah for English readers. Kashmir being the only place in the world that has a recorded history of past 6,000 years. This history pertains to the mention of the Sayids who migrated in 8th century Hijri/14th century AD and were instrumental in the spread of Islam in a unique peaceful manner that changed the course of history. The period covered starts from Sultan Shahab-ud-din in 776 AH, when Sayids started to migrate to Kashmir. The Urdu translator has made a critical study of the contents and the dates quoted therein and verified these comparing with other history books available in the research library, where he had access being its employee. These observations have been reproduced by him in the foot notes at the end of the book. Howeverin English translation these foot notes have been adjusted at the end of each chapter to serve as a ready reference to the reader.
The book was written in Persian language by the author Abul Hasan Kubravi lately translated in to Urdu language by Dr. Sayida Ruqaya HOD Persian Deptt. University of Kashmir and subsequently translated in to English by Sayid Ashraf Shah for the benefit of English readers. The book contains the biographies of the saints with their spiritual lineages. The book has been dedicated by the author to the great spiritual saint Shaikh Ashraf Fatehkadli known as Asha Baba to people.
The book covers the musings of the author from the year 2017 to date in continuation of Kashmir Chronicles Part 1 covering his monthly musings from 2011 to 2016-published earlier. These write ups appeared in various local dailies, his publications, his books under publication etc., and cover topics of general interest. These will make very interesting reading
This book traces the historical identity of Kashmir within the context of Islamic religious architecture between early fourteenth and mid-eighteenth century. It presents a framework of syncretism within which the understanding of this architectural tradition acquires new dimensions and possibilities in the region. In a first, the volume provides a detailed overview of the origin and development of Islamic sacred architecture while contextualizing it within the history of Islam in Kashmir. Covering the entirety of Muslim rule in the region, the book throws light on Islamic religious architecture introduced with the establishment of the Muslim Sultanate in the early fourteenth century, and focuses on both monumental and vernacular architecture. It examines the establishment of new styles in architecture, including ideas, materials and crafts introduced by non-Kashmiri missionaries in the late-fourteenth to fifteenth century. Further, it discusses how the Mughals viewed Kashmir and embellished the land with their architectural undertakings, coupled with encounters between Kashmir’s native culture, with its identity and influences introduced by Sufis arriving from the medieval Persianate world. The book also highlights the transition of the traditional architecture to a pan-Islamic image in the post-Independence period. With its rich illustrations, photographs and drawings, this book will interest students, researchers, and professionals in architecture studies, cultural and heritage studies, visual and art history, religion, Islamic studies and South Asian studies. It will also be useful to professional architecture institutes, public libraries, museums, cultural and heritage bodies as well as the general reader interested in the architectural and cultural history of South Asia.
