Kashmir has been a major center of learning since ancient times. It has been a seat of religions such as Buddhism, Hinduism (particularly Brahmanism), and Islam. Kashmir today is a largely Islamic state, but what led to the beginnings and growth of Islam in Kashmir? Manan Shah explains.
The ruins of the Temple and Enclosure of Marttand or the Sun, near Bhawan, from the pre-Islamic era in Kashmir. Probable date of temple A.D. 490-555. Probable date of colonnade A.D. 693-729. Photo taken by John Burke in 1868. Available here.
The advent of Islam in Kashmir can be roughly traced from the 14th century with the conversion of Rinchan from Buddhism to Islam, who later came to be known as Sultan Sadr-Ul-Din, and therefore becoming the first Muslim ruler of Kashmir (although earlier efforts were made by Muhammad-bin-Qasim during his invasion of Sindh). Rinchen originally came as a fugitive from Tibet during the reign of Shahdeva. Interestingly, Rinchan’s genetic roots have been traced to a royal bloodline in Tibet. Shahdeva, on the other hand, had an able minister called Ramachandra, who later ascended to the throne and was assisted by his daughter Kota Rani. Rinchen soon became envious of Ramachandra due to which he executed the latter and made his way to the throne. He even ended up marrying Ramachandra’s daughter. He was later accompanied by Shah Mir of Swat, protégé of Ramachandra, who later served as a minister and then overthrew Kota Rani to ascend to the throne.
Rinchen’s change of faith is generally thought to be due to Bul-Bul Shah who arrived in Kashmir in 1324 AD. The birth name of Bul-Bul Shah was Sayyid Abdur Rahman, although some suggest his name was Sayyid Sharaf-ud-din. Bul-Bul Shah hailed from Turkistan and belonged to the Suhrawardi school of Sufism. Bul-Bul Shah’s influence over Rinchan was immense and so Rinchan learned the teachings of Islam. Another possible reason behind his conversion is political gain. It is believed that he initially wanted to convert to Hinduism but others did not want that, which led him to convert to Islam in order to maintain a strong alliance. Rinchan’s conversion caused a great impact in the society of Kashmir as many people slowly started converting to Islam in order to follow his footsteps. Hence, a place of gathering was constructed which came to be known as Bul-Bul Langar in Shar-e-Khas, the first mosque in Kashmir. It has unfortunately been reduced to ruins. On the other hand, some rulers and ministers such as Udyandeva and Bikhsana Bhatta did not compromise their faiths. After the death of Rinchin, Kota Rani married Udyandeva who was the brother of Shahdeva.
The growth of Islam
The conversion of people in Kashmir was further encouraged with the arrival of the Sayyids, the most prominent being Mir Siyyid Ali Hamadani, who is also known as Shah-e-Hamadan and Ameer-i-Kabir and Ali-i-Sani. Shah-e-Hamdan was born on 14 of Rajab 714 AH (1312 AD) at Hamadan in Iran. He came to Kashmir in 1372 AD during the reign of Sultan Shihab-ul-Din. It is said he was accompanied by his seven hundred followers. He stayed in the Kashmir Valley for seven years and later visited the valley at least three more times. During his last visit to the valley, he had to cut his trip short on account of ill health. He took his last breath in Hazara.
The arrival of Shah-e-Hamadan in Kashmir can also be traced to the advent of Sufism in Kashmir. Some temples were converted into mosques during this time by the people who had recently converted to Islam. Stories and legends centered around the shrine of Shah-e-Hamadan, with the claim that two leading Hindu ascetics along with their followers accepted Islam in the presence of Shah-e-Hamadan after he displayed his supernatural powers in the exact same location.
Apart from Shah-e-Hamadan, there were other Sayyids who had come to Kashmir to preach and propagate Islam before the arrival of Shah-e-Hamadan himself. Sayyid Jala-ud-Din of Bukhara, Sayyid Taj-ud-din and Sayyid Hussain Simnani played major roles.
Moreover, Shah-e-Hamadan’s co-workers and disciples such as Mir Sayyid Haider, Sayyid Jamal-ul-din, and Sayyid Jamal-ul-din Alai carried on his work. His son Mir Mohammad Hamadan carried on his legacy too. Also trying to carry on his work, Mir Mohammad Hamadan prohibited the sale of wine in the valley and also put a ban on Sati and forbid gambling and nach (dance). On his arrival to Kashmir, he was accompanied by three hundred Sayyids.
Influence of the Sayyids
The Sayyids influenced many ascetics in Kashmir who then came to be known as Rishis or Babas. They further helped to spread and propagate Islam with their mystic and philosophical thoughts. Their profound knowledge of Islam, humility, and respect for other religions attracted many people towards this new faith. It was believed that they often had supernatural powers or could make predictions.
Saints and Reshis like Shaikh Nur-ud-Din, Baba Nasr-ul-din, and Sheikh Hamza Makdum practically converted the whole valley through their precepts. Many of the Reshis and their disciples constructed Ziyarat which would uphold the tradition of their saints to which people pay tribute to this day.
Another reason that influenced conversion to Islam in the Kashmir Valley was poverty. Since the economy of the state was in crisis, the Sayyids brought many crafts and activities with them which people later took as their profession in search of a better livelihood. Another possible reason could be Brahman dominance in society and a rift between Brahmanism and Buddhism. In addition the emergence of landlords, unrest and mutiny in garrisons, quick successions of kings, and a lack of intellect and humility among ministers also resulted in unrest. This eased the path for Sayyids and Reshis, leading to the current Islamic nature of Kashmir, which has not only influenced the religious character but also socio-cultural aspects of the Valley.
Therefore, the state of Kashmir, which today represents itself as a Muslim majority state, once went through large-scale religious conversion, political, economical and social changes. This eventually changed the demography of the state. However, what never changed for Kashmir and its people is its indigenous aspect, which is essentially the amalgamation of different cultures, traditions and customs.
What do you think about the history of religion in Kashmir? Let us know below.
Bibliography
G.M.D Sufi, Kashir, From the Earliest times to our Own.
P.N.K Bamzai, Cultural and Political History of Kashmir
W.R Lawrence, The Valley of Kashmir
