Tohfatu'l-Ahbab

Tohfatu'l-Ahbab is a Farsi work by Muhammad Ali Kashmiri, presumably written in 1642. It is the biography of Shamsu'd-Din Muhammad Araki, a Shi'a Muslim missionary, who visited Kashmir, Gilgit and Baltistan in the 15th and 16th century. Araki was the founder of the Nurbakhshiyyeh Sufi order in Kashmir.

Chapter ARAKI'S FIRST VISIT TO KASHMIR

 * The real reason for the animosity and rancour of these detestable wretches towards Amir Shamsuíd-Din was that the wives (and womenfolk) of the mullas of Kashmir were mostly from the (houses of) infidels and polytheists. They had taken them in marriage.1 The faith and solidarity which these women had developed (among their groups) overpowered them (their husbands). Habits, traditions, rituals of the people of these lands had got mixed up with those of the infidels, idol-worshippers, deviants and men of rank ignorance. It had become a normal practice in their households. Those who decided in their families and homes about what is permitted and what is not in Islam, were all infidels and polytheists. 2 The ulema, theologians, men of scholarship and erudition of this land had accepted the customs and traditions of depraved and (innovationñliking) aberrant people instead of the traditions and the path shown by the Holy Prophet of Islam. They had discarded all Islamic laws and the basic tenets of Islamic faith. The commandments of God and the Prophet had been done away with. All of them were engrossed in material acquisitions and kept themselves busy with only transient matters. Marriages of women and girls were performed according to the instructions from the infidels and polytheists. Routine matters like hosting feasts for the bride and the groom, their schedule of daily life, including the hours of waking up and going to sleep, were fixed after seeking permission from the infidels and the polytheists.
 * 115

Chapter ARAKI'S RETURN TO IRAN

 * During the visit of Amir Sayyid Hamadani, Sultan Sikandar was the ruler of Kashmir. This ruler expressed his allegiance to Amir-e Kabir and became his disciple and sincere follower. In accordance with the guidance and instructions of Amir-e Kabir, this religion-abiding ruler became the instrument of strengthening the religion of Muhammad and the community of Mustafa. 1 He brought prosperity and embellishment to the faith of the Prophet. He razed to ground all the idol-houses in his country. The idols of the infidels and their idol- houses were destroyed. He cleared his country of the customs of the community of infidels (kafirs) and of vices, aberrations and oppressions of the heretics (zandiq).2 He ordered the infidels and the polytheists to leave the country. For breaking and destroying the idol houses, temples and idols, he is known by the title of Sultan Sikandar, the Iconoclast (but shiken).
 * 171

Chapter MISSION IN KASHMIR

 * Bukha of the ruling line of Maqpun dynasty was the ruler in Skardu when Shamsuíd-Din arrived in those lands. He came out at the head of a lage crowd to receive Shamsuíd-Din Araki. At that time, there were no traces of a religion and community (of Muslims) in Tibet. Nobody knew anything about the religion and doctrines of Islam. The ruling class and the subjects in those lands were all infidels and heretics. There were big idol houses in all the forts. People used idols as objects of worship.1 With his auspicious steps on this soil, all rajas, nobles, elite, peasants and common people were admitted to the religion of Islam. High and low, declared his allegiance to Shamsuíd-Din Araki. Men, women, children and old people all embraced Islam and were admitted to its fold. They recited kelima in his presence and renounced the customs, traditions and practics of infidels. He ordered his sufis and dervishes to destroy the idol houses and prayer houses2 (temples) of the infidels wherever they found them. These had to be demolished and razed to the ground leaving no trace behind. The sufis carried out his instructions faithfully and raised mosques and hospices on the ruins of temples and idol houses. With the blessings and guidance of Shamsuíd-Din Araki, ruins of torched idol houses and idols yielded their place to the praying houses of the people of Islamic faith. The arch and the pulpit took the place of idols for the worshippers. Through the instrumentality of this virtuous saint, and guide on the path to the other world, doctrines of the religion of the Prophet and the law of Islamic religion flourished in each and every nook of that land. The hearts of the inhabitants of those lands were enlightened and illuminated by the love and allegiance they showed to the House of the Prophet and the descendents of Haider (meaning ëAli). Under the spiritual guidance of this saint of many parts, some people of those mountainous regions emerged as the bearers of high morals.
 * 198


 * Qazi Muhammad Qudsi had declared his allegiance to Shamsuíd-Din Araki. He often came and sat in his presence. He also used to accompany Araki in his visits and short travels. Once he expressed his intention of destroying the idol house in the village of Pandrethan. He took a boat to reach this place. The Qadi accompanied him. He told the Qadi that he wanted the names of famous and outstanding Shaykhs and saints to be arranged in a verse form and inscribed on the walls of the hospice. After reaching the above-named village (Pandrethan), he, along with a large group of sufis got engaged in destroying the idol house. Scraps of paper, pen and inkpot were brought for the Qadi. He sat under a tree and began compiling the line of leading Shaykhs in verse form. Thus he produced a mathnawi (long poem) by the afternoon prayer. After offering prayers, Araki started to return. The Qadi also sat by his side and said he would like to recite a few couplets he had just then composed. He was permitted to recite them and when he read a few verses, he began to cry out of deep sentiment and bowed his head in praise of God. The Qadiís intense feeling for spiritualism moved Araki. He sent for Mulla Rabi Ganai and Mulla Hajji Ganai both known for their excellent calligraphic skill. The mathnawi composed by Qudsi was divided into two parts one each for the calligraphers who inscribed it on the walls of the hospice, and these can be seen there.
 * 207


 * The foremost of the saints (Araki) wanted to strengthen Islam in this land (Kashmir) for which he made a great effort. On the ruins of destroyed idol houses and the temples of the infidels, mosques and hospices (khanqah) were raised. The groups of polytheists, infidels and heretics of Kashmir were converted to the Islamic religion, some by force and others through strong persuasions. The banner of the law of Mustafa and of Islam as well as the religion of the community of the Prophet was raised high in the skies. In the chapter that follows, we shall describe this story.
 * 209-215


 * Friends with clear conscience and lofty souls are aware that Shamsuíd-Din arrived in Kashmir during the last days of winter. The first thing he did after arriving in the city was to occupy the house of Baba Ismaëil that stood at the foot of Koh-e-Maran. Here he offered prayers and recitations, and his family rested there. At this time, all parts of the region had been converted to daruíl-Islam (the place/land of peace) by the untiring and auspicious efforts of Sultan Sikandar Butshikan. But with the passage of time and because of being misled by the Satan(s) and Lucifer(s), the region had reverted to daruíl-harb (plac/land of fighting). People who had been admitted to Islamic faith as a result of efforts of the late Sultan (Sikandar), one and all turned away from allegiance and submission to the laws of Islam and set their foot once again in the valley of infidelity, darkness and aberration. Through the support of the Sultans (reference to Zainul ëAbidin) and co-operation of mischievous officials, polytheists, infidels and zandiqs were encouraged to such an extent that every part of Kashmir region flourished with idol houses. The foundations of Islamic tenets and the laws of Islam were fully smashed. Proselytizing, defiance and repudiation (of Islamic ways) had become widespread. At every step a stone was given the name of a deity. Idol houses were raised in every village and habitat. Along the passages and at every conspicuous place, idol temples were built. Something of this has already been said in an earlier chapter. Thus Mir Shamsuíd-Din had made a great effort in dmolishing these idol houses. He exhibited courage in spreading Islam and Islamic law (in Kashmir). Shamsuíd-Din Araki began his enterprise (of destroying temples) with the temple at Koh-i-Maran (Hari Parbat hillock). According to the Hindu astronomers of Kashmir, when the Sun enters the Pisces, it is called the day of spring. However, according to Islamic astronomers, this is the day of coming together of two stars (conjuction of Sun and Moon in Pisces).
 * 209-215


 * There existed a big idol temple on top of Koh-i-Maran. 2 In Kashmiri, it was called Hareh Blari (Hareh Brari).3 Groups and clans of Hindu infidels, heretics and unbelievers circumambulated it. The tradition descended from ancient infidels 4 of the land was that on the day of spring (roz-e- bahar) 5 they would assemble here to pray at the idol temples. These people would go up the hillock and offer prayer. They observed the practices and rites of infidelity and polytheism. The people of this land resorted to idolatry and were joined by the Sultan, the officials, the nobles, the heretics, the miscreants and the wretched lot. A festival was observed during the spring at this place. Musicians, drumbeaters, singers, dancers etc. made a big crowd on that day. Many loose women and dancing girls joined them and thus enlivened the assemblies of dance and music. People from all walks of life in the town, merchants and shopkeepers, artisans, labourers and professionals all came to witness the festivities of dance and music. People from the suburbs, villagers and peasants all subscribing to infidelity and heresy came along to get pleasure from the pageant. Hindus and the corrupt people came to see the prostitutes and singing women.
 * 209-215


 * No means of enjoyment were spared; bouts of drinking wine and indulging in other corrupt practices. These activities disallowed by Islamic law and falling within corrupted morals were conducted openly. The ëulema, Qadis and Sayyids of this land did not perform their duty of judging and enforcing what is allowed and what is not allowed in Islamic law just because they did not want to displease the Sultan and his administrative officers. Amir Shamsuíd-Din Araki stayed in the house of Mulla Ismaëil during the spring season. He heard a loud peal raised by the beating of drums and other musical instruments, in addition to the deafening noise made by the cheering and yelling crowds. He inquired of his followers what the noise was about. They explained the situation. He said that the purpose of his visiting Kashmir region was to pull down the idol houses of infidels and polytheists. His first task was to put an end to the customs, traditions and habits of the kafirs (infidels) and also stamp out corruption and aberration (that had seeped into their life). ìNow it is my duty to eradicate these innovations and the customs of the infidelsî, he exclaimed.
 * 209-215


 * Thereupon he ordered a band of sufis and devotees to come to his presence. Taking this group along with him, he came to the Koh-i-Maran. He entertained no apprehension from the loud noise of the people and the crowds. Oblivious of the displeasure of the ruler and unmindful of the reaction of law-makers and the law enforcing apparatus, he made all the polytheists, corrupt and dissipated people run away from that place. He ordered baton charging of dancing and singing women, musicians and drumbeaters until they disappeared. Wine and liquor assemblies that had been set up all around were closed down. Pitchers of wine were broken and in this way dark customs of infidels were put to an end. A prayer house of the infidels existed at that place. 1 Its foundation was dismantled, and the idol house was set on fire till it was fully consumed in flames. The bright candle of religion and Islam brought by the Prophet, and the law of his religion and the path of Mustafa and Murtaza (ëAli) was lighted. He initiated the task of breaking the idols and idol houses. From this place began the guidance for the people of the world and the progeny of Adam. With this event began his differences and disagrement with Sultan Fath Shah. The infidels, polytheists and irreligious aberrants came to Fath Shah with their plea. They told him that the Sultan had been kind and affectionate to the ancient people of the land. They said that they had the tradition of coming to Koh-i-Maran at the beginning of spring and enjoying themselves a while after leaving behind cold and frosty days of winter. They added that in ancient times, the rulers and officials joined the commoners in enjoying themselves at this place. This really helped the common people, traders and professionals to snatch moments of joy and happiness. The tired and exhausted peasants and ordinary people would get rejuvenated by participating in the festivities. Everybody prayed for the Sultanís health. But they did not know wherefrom this Mir Shams had appeared. He had disrupted all these festivities and caused pain to the onlookers. He had forced the people to disperse and run away and thus to close the spring festival. Now he, along with a band of his disciples, was busy destroying temples.
 * 209-215


 * Owing to his satanic impulse and susceptibility to flattery as well as his haughty demeanor, Fath Shah thought of sending his musclemen to punish Araki as well as his band of sufis. He even ordered that the sufis be executed, which, however, was not liked by his courtiers. Maulana Muhammd Ganai was a pupil and a trainee of Araki. He exhorted the Sultan not to cause obstruction in the mission of Araki because the customs (of the infidels) were extraordinarily abominable. When he was informed of Fath Shahís anger and wrath, Araki just laughed it away. On the following day, after having finished recitation of awrad-e-fathiyyeh and before taking breakfast, he took along with him a group of his associates and Sufis and went up the heights of Koh-i-Maran (Hari Parbat). Together they destroyed even the smallest remnant of the idol house and scattered pieces of the idols (previously broken by them).
 * 209-215


 * He directed that the ground where the temple stood be levelled so that the foundation for a ëGodís Houseí (bait- ullah) could be laid on it. Construction material needed for the project was collected at the place. In a few days, a mosque for praying and obeying the Creator came up on the site where a temple of the infidels and the Hindus previously stood. He appointed a person for calling people to prayers (muíezzin). He instructed a few sufis to take up their abode there. This was done to ensure that people were summoned to prayers five times a day and congregated in that mosque. He also instructed that awrard-e-fathiyyeh and ëasriyyeh (morning and afternoon recitations) be regularly chanted. A garden at the foot of the Koh-i-Maran (Hari Parbat) was the endownment property of the destroyed temple. After raising the mosque on the site of that demolished temple, he engaged himself in reclaiming the garden and in raising structures on it. Saplings of trees bearing a variety of fruit were planted in it. These were almond, walnut, pistachio and grapevines of husaini, and fakhri variety.
 * 215-225


 * Between Koh-i-Maran and Zadibal, there stood two temples. These were quite strong. He destroyed both.1 Many stones of the destroyed temples were brought to Nurbakhshiyyeh hospice. The stones were square in shape and brittle. These were used in the boundary wall of the hospice (at Zadibal). One of these temples stood close to the locality of the Baihaqi Sayyids. Local people objected to its destruction and this denied him a good opportunity of laying the foundation of a mosque at this place. Chamkundi temple The temple known as Chamkundi was destroyed. 1 Its walls, five to six yards high, were made of stone. The wall was left as it was but stones and earth that had formed the foundation of the temple inside were taken out. A beautiful mosque was raised inside the compound where the temple stood previously. Some adjoining orchards and gardens were endowed to this temple. He planted melons there and a few sufis were also stationed in the mosque to give call for prayer and to offer congregational prayers. They were also asked to take care of the farm.
 * 215-225


 * In order to procure timber for the construction of the hospice (at Zadibal), Araki proceeded to Kamaraj. A temple existed there. Groups of infidels and Hindus used to visit this temple for pilgrimage. They would circumambulate it. It was called Mahasen. Within the precincts of the temple, there stood an idol made of stone. It was the object of veneration of the Jews1 and the infidels. Felling of tall fir and deodar trees that surrounded it was prohibited out of respect for the temple. On his arrival at this spot, the first thing for Araki to do was to raze this famous temple to ground. Every trace of the idol and the idol house was effaced. After breaking idols and setting the temple on flames, he engaged himself in felling trees. Some strange things happened in the course of that exercise; it has already been recorded at its proper place. At the site of the temple that was destroyed, he built a Jamiía mosque. The Imam and the muíezzin were asked to take care of the mosque and hold Friday congregational prayers. He managed to obtain from the officers and nobles of the time one kharwar and nine maunds 2 of land, which was endowed to the mosque and was used for the maintenance of its caretakers.
 * 215-225


 * A big temple existed in Baramulla area in Kamaraj pargana. It was called Warbalaru in Kashmiri language. Araki destroyed it and erected a mosque over its ruins. An Imam and caller of prayer (muíezzin) were appointed for the mosque. They were to arrange Friday congregational prayers and exhort people to offer group prayers five times a day. Since there were fewer chances of Araki visiting this area, he permitted Hazrat Baba to obtain allegiance of the people and appointed him his vicegerant. The purpose was to induce Baba to go on excursion to the suburban areas of Kashmir. He was to reach each village and hamlet so that people volunteered to show him their allegiance. In deference to the wishes of Araki, Hazrat Baba paid visit to the adjoining areas once a year. As a result of his auspicious steps, many people in the adjoining villages and areas became his disciples. Many people in the villages of Baramulla, small traders and businessmen, expressed their reverence for the Baba. Even up to this day, most of the people of this area continue to be in the circle of Babaís disciples.
 * 215-225


 * A village named Shivaz (sic. Shiv?) in the pargana of Kamaraj is well known. An imposing temple existed there. It was called Nandraza in Kashmiri. At this temple the infidels and the misguided people used to celebrate a festival. Araki destroyed the temple. A jamiía mosque was raised on the ruins of the destroyed temple. Mulla Muhammad, the uncle of Mulla Nasir, was made the muíezzin of the mosque. They were charged with the duty of assembling people for Friday congregational prayers. Two or three kharwars of land was allocated to the mosque for the subsistence of the staff. The call for prayers five times a day and offering of Friday congregational prayers at this mosque continue till this day.
 * 215-225


 * Bomar temple A village called Chogul in pargana Kamaraj was well known to local people. There existed a massive temple.2 In Kashmiri it was called Bomar. It used to attract big crowds of people.  A dervish among the disciples of Araki was known as Shri Bhat 1 who was a leading personality among the infidels of Shahabuíd-Din Pora.2 God Almighty blessed him by guiding him for conversion to Islam. He accepted the true faith in Arakiís presence. Thus he was admitted to the circle of his dervishes and devotees. Shamsuíd-Din Araki dispatched him along with many dervishes and disciples for the task of destroying the Bomar temple. As the contingent of disciples (of Araki) passed through Sopor town, the people in Chogul got wind of it. Villagers of Bomar were mostly soldiers by profession. A powerful person among the people and tribes of this village was called Ahaldwar (Haldar?). He enjoyed the confidence and trust of high government functionaries and nobles. Prompted by him, the people in this area prepared to give the followers of Araki a fight. They maintained nullah Pohru 3 as the dividing line and stood to defend the temple  and the villages on their side of the stream. The dervishes and sufis encamped on the other side of the stream. The contesting groups fought for two days. The villagers withdrew and the group of the sufis overpowered them. A victory was recorded. They crossed the river and pulled down the temple house. The place was densely forested. The trees were felled and the site was made plain for laying the foundation of a mosque. The idol pulled down from the temple was placed under the threshold of the mosque so that visitors to the mosque would trample it under their feet. The practice of calling people for five time prayers and offering congregational prayers on Fridays was put in place. When Araki was told about fighting and also of the bravery and courage of Shri Bhatt, he assigned to him the task of enforcing permissible and non-permissible in Islam in the rural area of Kamaraj. This dervish proved to be a person of firm faith and true dedication. He destroyed the famous temples and idol houses of Kamaraj, which for example, included those of Uttarasher (sic), Badakot, Kubisher (sic), and Gushi temple in the localities of Kandi, Shaki Shiraz (sic), Kupwarah and Drang. 1 n the remote areas of the towns of Sopor and Baramulla, and in inner rural areas of Kamaraj, he pulled down all temples and built mosques in their place. From those times down to present day, Islamic system and way of life prevail in full force in those vast areas. The religion of the Prophet and the customs of the community of Mustafa are prosperous everywhere. The temples of Jatti Renu, Kandi Renu, Bachhi Renu 1 in Kamaraj and Satwal 2 (?) temple in Sopor were all razed and destroyed. Araki had built the Nurbakhshiyyeh hospice (khanqah) in the locality of Zadibal. To the right side of this hospice, there existed a big temple well known (to Kashmiri Hindus). In local language it was called Paneh Renu. There existed a spring by its side, which was skirted by tall fir and other kinds of trees. Araki wanted the temple to be destroyed and the trees felled. A person named Khwaja Gharami lived close to the temple. He and his men obstructed the destruction of the temple. Satanís prompting had entrapped them. They were enslaved by infidelity and aberrations, had accepted falsehood and believed in what the corrupt people said. This had made them stone-hearted. Khwaja Gharami was highly influential with the people in that locality. Men, women, wives and husbands all came out to obstruct the destruction of the temple. Thus Araki was denied the opportunity of destroying that temple.
 * 215-225


 * Araki nursed the secret desire of destroying the aforementioned temple. One night, Bejeh Agha, the mother of Shaykh Danial saw a dream. She saw that lofty trees around the temple in question bowed their tops before Shaykh Daniyal while he was still a child. She recounted the dream to Araki who interpreted it to say that while he himself could not fulfil the task of demolishing the temple and felling the trees, his son Shaykh Daniyal would accomplish it. The fortune of accomplishing that task actually fell to the lot of Shaykh Daniyal. Although he was yet to reach adolescence, he performed the act of pulling down the temple. It was in this meeting with Malik Musa Raina that Hazrat Baba sought the permission of destroying the temple of Paneh Renu. On the next day, after reciting awarad-e-fathiyyeh, Hazrat Baba took along with him Shaykh Daniyal and a group of dervishes and proceeded towards the pond. 1 He seated Shaykh Daniyal by the bank of the canal and directed his followers to begin the felling of trees. They hewed down trees that did not bear any fruit. Since Shaykh Daniyal was seated facing qibla (the Mecca, generally the West for the people in the East) the falling trees fell towards the west as if bowing to Shaykh Daniyal. Thus the dream of his mother Bejeh Agha came true. When Araki returned from his travels in Baltistan, he built a mosque on the ruins of the temple and appointed staff to look after it.
 * 225-234


 * A few days later, he said that a big temple existed close to the graveyards of the Sayyids and Shaykh Bahauíd-Din.1 Many infidels, polytheists and corrupt persons invariably assembled there and performed the blasphemous rites of infidelity and heresy. In Kashmiri it was called Bomeh Swami.2 He said that pulling down the temple and destroying it was incumbent upon the Muslims. He came in person to supervise the demolition of the temple. Stones and earth at the site were heaped into a small mound on which a platform was raised equal to a manís height. A mosque was constructed on it and a muíezzin was appointed. Shaykh Daniyal gave this place to Malik Regi Chak for burying the dead of his family and close relatives and friends. The dead of his (Regi Chakís) 1 clan remain buried here. The infidels and polytheists considered both of those temples sacred.
 * 225-234


 * Here lived a learned and austere man known for his miracles. People, high and low, showed him great reverence. He was Makhdum Maulana Usman Majzoob. His house and seat were situated near the Hamadaniyyeh khanqah (hospice) in Srinagar. Occasionally, he would come to Nowshehra to meet with the Sultan. In doing so he had to pass by Koh-i- Maran. Whenever he passed by the Bimeh Swami (Bhimasvamin) temple, he would get down from his horse, and bow his head while facing the temple. It was to show regard to the idol house. He used to walk some distance, and only when the temple was out of his sight would he mount his horse. While visiting Zadibal, this man, absorbed in the divine, always dismounted, showed reverence to the temple and then startd walking on foot. When both the temples were out of his sight, he would mount the horse. Shams Ganai, a close associate of Araki, asked him why he did that unbecoming act. He asked, ìIt is so strange. You are a learned man and one who does miracles. But you dismount your horse while passing by the temple. Common people will try to follow your bad example.î Maulana Uthman answered, ìThis temple is an abode of all satanic and devilish spirits of this land. We did not have enough strength to fight with them. So we adopted a conciliatory attitude so that they did not disturb and obstruct our prayers and submission to God. We did not want that they should create distraction in our minds. If we had not adopted a conciliatory attitude, they would have unleashed untold oppression on us because we did not have the power to resist them. ìGod willing, very soon a godly man will arrive in these lands who will be the friend of all blessed people. God Almighty will give him the strength to win a decisive victory over the satanic and devilish groups of this land. He will drive away from this land all forces and groups of satanic infidels and wretched hypocrites so that the lands (of Kashmir) are cleansed of stains and stigma of polytheists, dirty infidels, idols and idol houses. He will relieve us from having anything to do with the temples, idol house and idols.î This writer heard the above story several times from his teacher Mir Husayn Munajjim. Since Maulana Uthman had spiritual links with Shaykh Bahauíd-Din Kashmiri it could be the reason why he sometimes did strange things.1 Whatever he foretold had already happened. After planting his steps on this land, Amir Shamsuíd-Din embarked on demolishing of the temples and idols of the community of darkness. He purged the whole land of traditions, laws, beliefs and rituals of infidels. He lifted to sky the banner of Islam and Islamic community. He banished from this land Satans and devils that misled the people along the path of aberration. The fiends who entrapped the people were extirpated from the land. Dervishes gifted with powers of foretelling found that some large groups of infidels of satanic and develish disposition (from Kashmir) crossed the Indian mountains and proceeded towards the lands of Hind in large numbers. These armies comprised men, women and children. People who saw them proceeding to Hind asked them who they were and what was the reason of their exodus? They expressed deep anguish. Giving out loud cries and moans they said, ìWe are the devas 1(angels) and pari 2(s) (fairies) of this land (Kashmir). Our ancestors lived there from times immemorial. Nobody ever interfered with or obstructed our affairs. But Mir Shamsuíd-Din arrived in this land from Arak at a time when we were living there. He has forced us to leave our homes. He has destroyed our houses and temples, and razed them to ground. Some groups from our community adopted his faith of Islam and its tenets and laws. As such, they have been allowed to continue staying in Kashmir. But those who did not conform to his faith and its sharia, were not at all allowed to stay there.î The fact of the matter is that what happened was precisely what they had reported. Those who stayed back surrendered to Araki and his followers.
 * 225-234


 * I swear by God that in these times (after the tradition had been laid down by Araki), many men of parts and spiritual excellence were born who pulled down huge temples and destroyed them completely. Innumerable idols and statues were struck down and thrown into dust. None of his disciples or attendants was harmed in any way. He dmolished numerous imposing and stately idol-houses, yet nobody ever had the courage and strength to bring even the slightest harm to the family members of these noble men (sufis and dervishes). The possibility of bringing harm to Hazrat Baba did not arise. Shah Qasimís blessings Shah Qasim came to know the story of destruction of temples and idols at the hands of Shamsuíd-Din Araki. In great surprise he asked Dervish Salman, Dervish Walid and the group of other dervishes who had proceeded to Arak as emissaries, as to how it was possible for Araki to raze to the ground such lofty temples and the idols as these places are the habitat of the ginii. He asked whether his sufis had encountered any mishaps. The dervishes (from Kashmir) answered, ìYour Holiness! We have pulled down and destroyed so many temples and idol houses; we have razed to ground so many imposing and lofty structures (of infidels). Never did any one from among our sufis ever come to grief or suffer a mishap or contract a disease. On the contrary, as a result of the blessings thereof, we all remained in good health and we feel glad and satisfied.î Having heard this happy news, he raised his hands for thanksgiving; dervishes (from Kashmir) also raised their hands and prayed to God Almighty that He blessed Araki with profound courage and victory in his mission. They offered fateha (thanksgiving) and prayers. God Almighty bestows munificence on His beloved and obedient followers. He helps them with success. From among the Shaykhs of high order and stalwarts among the spiritualists, none had the honour of breaking so many idols and destroying so many temples as Shamsuíd-Din Araki had for the sake of propagating, and strengthening prosperity of Islam. Only he was blessed to eradicate lock, stock and barrel the dark and depraved customs of the community of darkness, their rituals, laws and beliefs. No Sultan, Padishah, Governor or noble could claim credit for an achievement like that. We shall take up this matter again in this work.
 * 225-234


 * Musa Rainaís allegiance The reins of power and authority had passed into hands of Malik Musa Raina. He had become a devotee of Shamsuíd- Din Araki, and had made it a point to do everything for his mentorís satisfaction and pleasure. He carried out his orders and instructions with great earnestness. In fact, Araki had doled out lengthy lessons and pieces of advice to him in matters of faith, and had succeeded in roping him into following his line. He had emphasized that such noble deeds would ensure his entry into paradise (in hereafter). Thus he had prepared Musa Rainas mind for raising high the banner of Islam, the sharia of Mustafa and the community of the Prophet. Musa Raina devoutly worked to translate this mission into practice. He wrecked the very roots of idolatry, infidelity and heresy. He raised to the heights of the sky the heads of those who followed Islamic faith. It was a matter of great pride and honour for them.
 * 225-234


 * Consequently, every day groups of infidels numbering five hundred to two thousand or even more came to the residence of Shamsuíd-Din bringing with them their ceremonial thread (zunnar) for re-conversion to Islam. Dervishes and Sufis of Araki spread out in different parts of Kashmir. None among the nobles or the men of authority in the land had the courage to cause them obstruction in their mission. When infidels began to pour in at the seat of Shamsuíd-Din Araki in such large numbers, his subordinates and dervishes, particularly the father of this writer (Maulana Jamal uíd-Din Khalilullah) would take off the ceremonial threads from the necks of the infidels and polytheists, administer kelima to them, make them eat beef and get them circumcised. A large number of barbers was kept at hand to undertake the task of circumcision of all fresh converts to Islamic faith. In each village, locality and habitat, a master-mulla was appointed to educate the converts on the Quraín, principles of Islam, system of offering prayers (namaz), fasting, Islamic laws and tenets of faith etc. Thus all infidels, apostates and polytheists once again became Musulman. No person was left without circumcision or reciting the kelima. Infidels in villages and rural areas were also converted in the same manner. Only a very small group did not convert. Their fathers and forefathers had fled to Nagarkot during the reign of Sultan Sikandar, the Iconoclast. Some of them had settled in Kishtwar and others had fled to Jammu. As they had not converted to Islam, their descendants were spared the compulsion of conversion and were left in whatever condition they were.
 * p. 238


 * Araki organized a brigade of dervishes with instructions to move about in towns, villages, habitats, and localities. Wherever they found an idol house or an idol or a trace of idolatry, they would swoop on it, pull down the temple and eradicate the customs and practices of idolatry. He personally supervised the destruction of the idol houses that were found in the peripheries of the city (of Srinagar). At a few places, he had to fight battles against the heretics. In such cases, he would consider the opportunity a boon and declare the resisting folks as the ë people of warí (meaning enemy). He would turn to God for thanksgiving and say that the duties and obligations to which they had been called were accomplished. This would bring them success in the clashes (with the infidels).
 * 242-246


 * Bakhi Renu temple A temple existed at the low-lying part of the city (of Srinagar). In local dialect it was called Bakhi Renu. It was a site for the grouping of infidels, apostates and corrupt people. Festivities would be held here several times in a year in which singing, dancing and music playing women would participate. People from around that locality ó men, women, young and oldó all used to flock to the temple to enjoy the festivity. Many un-Islamic and corrupt practices would be observed here. In one part of its premises, people grouped and enjoyed drinking alcohol and wine. On hearing the details of these corrupt practices observed in that temple, Shamsuíd-Din Araki took with him a handful of sufis and proceeded to raze the temple to ground. People who came as spectators in the festivity were baton charged and dispersed.
 * 242-246


 * Udran temple. In the neighbourhood of the above-mentioned temple, there stood another idol house called Udran by the infidels of Hindostan and Jammu. It was pulled down and destroyed. When the infidels came to know about the destruction of the temple, they took bows and arrows and other arms and came out to fight with the group of the sufis of Amir Shamsuíd-Din. The sufis and dervishes were locked in a battle with the infidels for several days. In this great jihad, the infidels and polytheists received reinforcement, which forced the group of the dervishes and sufis to assemble on the open fields towards Zaldagar so that Araki was protected from enemyís attack. The infidels saw that the Muslims withdrew towards Zaldagar plains. This infused courage in them and they launched an attack on the Musalmans. Many sufis received wounds. The infidels overpowered them and the sufis were defeated. They had to run away towards the city.
 * 242-246


 * Araki was brought under security to the house of Abdal Magray.1 He remained unscathed in that fighting. At that time, Abdal Magray was not at his residence. His wife was the daughter of Malik Musa Raina. Another house stood in close proximity to the house of Abdal Magray. From the windows, doors and ventilators, womenfolk and servants hurled garbage at the sufis because they had demolished their temples and broken the idols.
 * 242-246


 * This news was brought to Malik Musa Raina. He dispatched his son Malik ëAli Raina at the head of a contingent to disperse the kafirs. Araki did not stay in the house of Musa Raina. He demanded that permission of demolishing the temple be issued forthwith. He said that either he (Musa Raina) punish the culprits and show them the path of religion or banish him along with his family from the land so that he would return to Arak.
 * 242-246


 * Musa Raina was deeply moved by the sight of Arakiís impatience and chagrin, and the wounded sufis and dervishes. He accompanied Araki on the mission of demolishing the temple. Malik Musa Raina sent his son Malik ëAli Raina to arrest the leading personalities of the infidels. Many of them were sent to prisons and many were banished to the regions of Hindostan and Jammu. Araki then engaged himself in the demolition of the temple. Even the smallest trace of the temple was effaced. The stone-idols were broken into pieces and crushed. Wooden idols were set on fire and the temple complex was inundated. After destroying the temple completely traces of not even a single stone were left behind; stones and earth were removed from the site of the temple and the ground was levelled. After completing the construction of a mosque on the site, Araki appointed an Imam to lead prayer assemblies and also a caller for prayers (muíezzin). He gave it the name Islampora. Sayyid Badla Sayyid Badla reports, ìOne day, I came to the presence of Amir Shamsuíd-Din Araki. He was preparing to leave his place of residence along with a group of sufis. They were about to proceed on the mission of demolishing a temple called Bakhi Renu (?). I also joined the band of his followers. When we reached the site, I found a big crowd of people busy enjoying themselves and indulging in merry-making. Sufis baton-charged and dispersed them. After some time, many people came from the regions of Udaran 1 (?), and Sipahiyan-e-Hind (?) 1, all equipped with war material. They were ready for a battle. We came close to them. I found that Araki stood in front of the infidels like a hungry tiger ready to pounce on the flock of goats. Every kafir, with a sword in his hand, was moving towards Araki and beating the earth with sticks. A contingent of the sufis followed Araki. They made a charge on the enemy and overpowered them. This was followed by the demolition of the temple. From among the infidels of Udran, three or four tried to obstruct Araki. Amir Sayyid Badla turned to this writer and said that my father had become a shield for Araki in the manner of a moth making rounds of a burning candle. The infidels dealt repeated blows on Araki but my father warded off each stroke and did not allow him to go a single step forward. The contingent of the sufis engaged the infidels. We saw that the infidels were receiving reinforcement intermittently and their fighting strength was increasing numerically. Some of us received wounds and some others showed signs of exhaustion. Thus all the sufis headed towards Zaldagar. 2 A large crowd of infidels gathered on the battleground. The sufis wanted to come back from Zaldagar and fight against the infidels. However, this writerís father stopped them from makng that move. One of his hands was wounded but despite that he held Araki with both hands and did not let him move forward.
 * 242-246


 * Meanwhile, numerical strength of the infidels increased. The contingent of the sufis that had proceeded towards the city came to the house of Malik Musa Raina. They hoped to carry Musa Raina with them to demolish the temple. Meanwhile, Araki told my father,î Oh Sayyid! I have demolished so many idol houses in this land but nowhere did I have to face resistance. Here at this place I seized an opportunity of fighting a jihad against the infidels and the polytheists. Therefore I shall name this place Islamporî. This writerís father got up and congratulated Araki and said that God willing, with the blessings of this jihad, with the guidance and training imparted by him (Araki), the tenets of Islam and its laws would prosper. Since he (Araki) had waged a jihad against the infidels (kuffar) at this place it came to be named Islampor.
 * 242-246


 * There were other idol houses (in Kashmir). He went personally to supervise their demolition. A temple stood on the island of Kol Blareh1 (?). In local languge it was called Mankeh Renu. It enjoyed great respect and credibility in the eyes of local infidels and idol-worshippers. Araki came to this temple in person and got it demolished. He built a mosque on its foundation. Having done it, he left behind one of his dervishes for conducting five-time Muslim prayers and for giving call for prayers (azaan). One kharwar of land and ten kharwars of paddy per annum were allotted to him for his maintenance. Every year melons and melons were cultivated on its land. Sufis were assigned the duty of taking care of fruits grown there, such as melons and grapes. Grapes were carried to the locality of Zadibal for distribution among the dervishes and sufis. Nobles and peers of the city who visited him enjoyed eating delicious fruits. He took great care for the maintenance of this orchard.
 * 251-259


 * Janak Renu temple A big idol house stood towards the north close to Idgah. Kashmiris called it Janak Renu. Today this place is known as ìKalanvethî (sic). Araki demolished the idol-house. A beautiful mosque was raised on the site. Orchards endowed to the temple were turned into melon and melons growing farms. Many saplings were planted here. A mulla with a couple of sentries was appointed to look after it. Araki supported them partially from his own funds. Occasionally he would take the sufis with him and pay a visit to the place.
 * 251-259


 * Vetalun temple 1 Situatead near Rainawari 2, it was a well-known temple. Infidels and idol worshippers attached much importance to it. Jogis (mendicants) from Hindostan and other parts came in large groups on pilgrimage to this temple and indulged in idol worshipping. Araki came to this place and got it demolished. An imposing mosque was built on its ruins/site. The ground lying all around the temple was cleared of dirt, and cells were erected on it. A couple of kharwars of land was earmarked for the Imam (who conducts prayers) and the muezzin. Thereafter, congregational prayers were offered at this place. Adjoining lands were converted into orchards. The sons of Maulana (?) were in possession of these lands for some time. Later on, supported and assisted by Sayyid Ibrahim Khan, Shams Bhatt wrested the lands from the possession of Maulanaís sons. Many buildings were raised on it. No noble or official of authority could obstruct Shams Bhatt (from maintaining his hold on that property).
 * 251-259


 * The temple called Tashwan 1 was destroyed. Most of its big stones were used for building the Zadibal hospice. Some of the stones retrieved from the destroyed temple were carried to Islampur for use in the hospice at that place. Some stones were used in the construction of a canal at the same place. Foundation of a mosque had hardly been laid when Kaji Chak2 showed himself up. He met with Araki. Till that day, Kaji Chak did not have a plot of land or a house in the city to live in. He requested Araki that the land in question be handed over to him. Araki congratulted him and distributed the land among his sons and grandsons. It was here on this spot that Kaji Chak ascended the throne of Kashmir.3 It was all owing to the blessings and prayers of Araki that he reached the highest position of kingship.
 * 251-259


 * Another temple There was another big temple called (missing). Araki personally went to demolish it. A Hindu lived in its outhouse. He had full command over the traditon of idol - worshipping and was a well known sorcerer of his times. On learning that the temple was being demolished, he returned to his cell and indulged in sorcery expecting some physical calamity to befall Araki. Araki had chosen a place to sit down and watch the demolition of the temple. Suddenly, a splinter flying away from a stone struck his face leaving a small wound on his forehead and face. The Hindu priest came to know of what had happened. He called his sons and associates and directed them to make preparations to see him dead. He told them that he had ascertained that this man (Araki) would be struck by a calamity but he could ward off death through his inner strength. Now this sorcery would boomerang on him. Therefore they should make preparations for his death rites. It was mid-night when the sorcerer became a victim of his own sorcery, which carried him to hell. Next morning, Araki returned to the scene where the demolition of the temple was underway. He and the sufis saw that the dead body of this Hindu was being carried for cremation.1 The temple was completely demolished. A mosque was raised on its ruins. Few kharwars of land were allotted to dervish Tajuíd-Din for its maintenance and for calling the people to prayers. This Tajuíd-Din had accompanied Araki on latterís visit to Arak and had spent six years in the service of Shah Qasim. He had also spent many years in Arakiís kitchen. His duty was to distribute food and soup among the dervishes. When Araki returned to Kashmir for the second time from Arak, Tajuíd-Din was among the first to receive him. During the lent, he called people to prayers. The aforementioned place is now in the possession ofTajuíd- Dins heirs.
 * 251-259


 * Udernat (sic) Temple A temple stood on the island of Dal. Kashmiris called it Udernatau. Araki demolished it and on its ruins built a small mosque. He put this mosque and the trees around it in my fathers (Maulana Khaleelullah) possession. Delicious grapes and fruits were produced from this island garden. For many years peasants used to bring fruits and grapes to our house. After many years, tyrants and oppressors snatched the orchard and the trees from us and became its (new) possessors.
 * 251-259


 * Sadasmolo temple A temple stood close to the Bazar-e Misgaran.1 Kashmiris called it Sadas Molo. Araki ordered its demolition. The site was levelled and Khwaja Tajuíd-Din, the most respectable and dependable person in the city happened to be a devoted follower of Araki. Once Araki told him that he desired to offer that site to him (Tajud-Din). He was to construct a house and live there. 2 The Khwaja was one among the top-ranking nobles of the town. He considered it below his dignity to grab the endowment property. He had second thoughts but Araki insisted and bestowed it upon him along with the mosque. His progeny continues to possess the estate.
 * 251-259


 * Modrenu (?) temple A temple existed in the village of Sudrabal3 near Nowshehra. It was called Modrenu(?). A canal had been dug on the heights of Lar mountain. It always remained full of water and Kashmiris called it Gangabal. After every eight or ten years, they used to say that the waters of Ganga would flow down. Men and women of this land visited it for consigning the bones of their dead into its waters. The Hindus used to take a dip in it. They observed the customs of dualists and infidels, which they called supreme meditation. They thought that pilgrimage to this place meant pilgrimage to all the holy places of (the Hindu mythology). The people of Hindostan considered it as holy as the water of the Ganges. Anybody visiting this country definitely paid a visit to the Sudarabal temple and had a dip in the waters of its spring. Anybody who did not take a dip was considered dirty and impure. After bathing in the spring, people returned to their places. Araki demolished this temple and built a mosque on its ruins. The temple lands were seized as endowment, and a mulla was appointed to conduct five-time congregational prayers according to Islamic tradition; its vineyard was given to be the property of the mosque. During the lifetime of Araki, infidels didnít have the courage to go on pilgrimage to Gangabal shrine not to speak of going around the place. Story of Hamadaniyyeh hospice A more enviable achievement than that of demolishing idol houses and laying them waste was purifying the pious hospice of Hazrat Amir from the contamination of polluted people, atheistic mendicants and detestable foreigners. It is necessary to recount this story. People with enlightened souls are aware that there is no place more sacred and venerable than Mecca. Before the creation of Adam, this place had the honour to be the prayer house of the whole world and also of the angels. After God Almighty accepted Adams repentance, that place (Mecca) was earmarked as his native land where he had to take up his abode. After a short time, there came the divine command that an auspicious house be built at that site, and prayers be offered to God the Creator, so that his (Adams) progeny would see how God is to be worshipped. This holy house underwent changes at the time of Noahís (Great) Deluge. Hazrat Ibrahim Khalilullah was ordered for the second time to rebuild Kaíaba so that it became the place of circumambulation for exalted angels and a prayer house and mosque for the prophets. After a long time, this sacred House of God became a place of circumambulation, a place of obeisance for the devotees, an object of visitation for the angels, a source of zam zam water, a place for the idols and a house for the statues. Some Quraysh chieftains, known for their defiance and stern disposition, turned this House of God into the abode of devilish and satanic people.
 * 251-259


 * For innumerable years, this house of divine light and bliss became the worshipping place for sorcerers and depraved people and the centre for worshippers of idols (made of stones). When the last of the prophets (Muhammad) saw this situation, he lifted Imam ëAli Murtaza on his shoulders so that defiled and impure idols and images were struck down in the House of God. In this way the baituíl-haram (the House of Sanctity) was cleansed of idols and images. In the same manner, Kashmir was a den of wicked people, the source of infidelity and a mine of corruption and aberration. The auspicious steps of Amir Sayyid ëAli Hamadani, the peer of ëAli, turned it (Kashmir) into a place where the law of the religion of Mustafa and the fundamentals of the faith brought by the Prophet flourished fully. Under the guidance and preaching of Amir-e Kabir (Sayyid ëAli Hamadani), the banner of Islamic religion achieved supreme heights. The result of the preaching of His Holiness was that the place of war (daruíl-harb) turned into a place of peace/security (daruís - salam). His precepts and preachings were as follows.
 * 258-259


 * A langar (?) is included in the idol-breaking spree of Araki. This langar khaneh (alms house) was located in the locality of Raenwor close to the waters of Dal Lake. Former rulers had built it and officials and administrators carried out its repair and maintenance work during their days. Mendicants (jogis) were provided facilities of halting and staying at this place. Sultans and rulers of Kashmir, who were alien to Islam, shariía and its commandments, had endowed Panzgam 1 in pargana Kamaraj, Nadihal 1 and other villages to this ëalms house (langar khaneh) for the maintenance of its inmates. Hindu mendicants (jogis) from India and the countryside and other pilgrims used to stay in the almshouse and pray to the idols. The almshouse was their base camp wherefrom they would proceed on pilgrimage to all temples in Kashmir. At the time of returning to their respective places, they re- assembled here. Some of the pilgrims and jogis would return to India but some would stay on at this place for the whole year and derive consolation from worshipping idols. The community of the jogis and the group of heretics did not adhere to any faith and community. There was nothing by the name of religion and religious law for them. In fact, these people had forsaken Islam and faith. They were people with no faith at all. The zandiqs and atheists were aliens to any faith not bound by the rules and principles of religion. They considered all forbidden, illegal and disallowed things genuine and permissible. Such type of people resided in the aforesaid almshouse at Jogi Langar. These people drank (liquor) and took intoxicants openly in the almshouse. They would do irreligious deeds. They indulged in debauchery and other vices openly and with no reservations. None among Islamic scholars, Qadis and police supervisors taught them what was allowed and what was forbidden in Islamic religion. Despite all these lecherous deeds, some foolish kings, nobles and Sultans provided support for drinks, clothing and other expenses of the community of darkness. They considered these facilities gifts or alms.
 * 265-7


 * Shamsuíd-Din Araki came to know about the ways and practices of the lost people; he was also informed about their actions. Therefore, he mustered courage and began thought of destroying the temple (of Jogi Langar at Rainawari). He dispatched this writerís father to the presence of Sultan Fath Shah to obtain his permission for the demolition of the almshouse. The aforesaid ruler was of bad conviction, inimical and not without prejudice (towards the Nurbakhshiyyeh). He made many pretexts for not giving permission to do so. He said that the almshouse had been built by Sultan Zainuíl-íAbidin and he would not permit the demolition of a structure that had been raised by that great king as it perpetuated blessings for that departed soul. My father used to do good deeds apart from working for Shamsuíd-Din. He spoke plain to everybody. He told the Sultan that Sultan Zainuíl-íAbidin was neither Shaykh Junaid Baghdadi 1 nor any other local Shaykh so that the structure raised by him could not be dismantled. As that corrupted prevaricator of a king had built many other buildings, it was better that the ones in question were demolished. He said there were many old structures that deserved to be demolished and destroyed. The king was upset on hearing these words. He became enraged and furious and wanted to punish my father. But his senior ministers and courtiers interceded and my father was saved from the kings wrath. He recounted the story before Araki. Magray permits Shamsuíd-Din Araki then sent my father to Ibrahim Magray who headed the justice department of this land at that time. The purpose was to seek permission from him for the demolition of Jogi Langar. Ibrahim Magray was too glad and ready to give permission. The letter authorising demolition was given to him (this writerís father). On the following day, Araki took sufis along with him and engaged them in demolishing the structure. The site was levelled for the construction of a mosque and a prayer ground. A big mosque came up on the estrade. Its walls were raised high. It took them one full day to raise the foundation. As a result of the efforts of Araki, the mosque was built in a short time. On its completion, he said that the mosque was so imposing, spacious and grand that it could be equal to masjiduíl-haram (the mosque in Mecca). He said that anybody desiring to imagine the height and grandeur of the mosque in Mecca may visit this mosque and look at it intently to get the idea of what that mosque is like. Infidels resist There existed several groups of infidels and idol worshippers in the locality of Raenwari. 1 The chief of the community was a powerful and staunch idolater. He had established relations with some of the nobles and senior government functionaries. The infidels got his support and joined hands to confront the sufis. Apart from being inimical towards the dervishes and sufis, they were even prepared to fight against them. Thus fighting took place between the two sides. Araki called this fight a jihad.
 * 267-9


 * Araki also demolished the idol-temple at Pandrethan with his own hands. Its structure was lofty and massive. Sultan Sikandar, the Iconoclast, had brought stones from this very idol temple for use in Jamiía Mosque 2 and the tombs of the Sultan(s). Stones in the exterior of the temple were pulled down and put in the walls of Jamiía Mosque. The boundary wall of Mazar-i- Salatin 3 was also built with these stones. No resistance had been faced (by the demolishers) either during the demolition of the temple or while taking away its stones. The temple (ruined by Sikandar the Iconoclast) was rebuilt and restored to its previous glory by Sultan Zainul-ëAbidin. He had allowed the revival of the customs and practices of the wicked and corrupt infidels in this temple. Every year, festivals in the name of goddess were celebrated in it. Singing and dancing assemblies were also organized on the occasion as in other idol temples. Amir Shamsuíd-Din arrived at the spot with the intention of demolishing the idol temple. He found the structure lofty and massive. An idol stood planted in the ground besides the building. Sultan Sikandar, the Iconoclast, had not succeeded in breaking it. It had been put to flames several times but in vain. It was pounded with iron rods and other strong metals but it did not break. Not a single limb of the statue could be broken. When Shamuíd-Din came close to the statute that was placed in the lower storey, he ordered that it be broken, and removed from its place. The site thus obtained was prepared for the construction of prayer houses and cells for the dervishes going into retreat (chilleh). He put in great labour for destroying and breaking the idols of the infidels. However, the statue in question did not break and Araki felt rather dismayed. It was then decided that earth and stones underneath the idol be removed to make a deep crater. This and other statues were buried in the ditch and covered with earth and stones. Other groups (of dervishes) raised four cells on each of the four corners of the complex. The stones were cut with care and the surface was made smooth so that these looked attractive. The (new) structure that was raised (on the ruins of the demolished temple) comprised two floors. The first floor was prepared for the devotees to offer five-time prayers and Friday congregational prayers. During the days of retreat, Araki would make a few sufis sit in the mosque and the hospice. He guided and trained them out of his inner grace. He showed his affection and goodwill for the dervishes and the seekers of spiritual excellence.
 * 269 ff


 * In the same way, he demolished the building at Metna (?)1 spring. It was converted into a mosque. The site was developed. Not a trace of the demolished temple was left behind. A mosque built close to the spring still exists. Kharboshtaz (?) Temple He also demolished the temple of Kharboshtaz (?). This one was more popular than many other idol temples of Kashmir. Ten temples demolished There existed ten temples in a certain village. They were given different names, such as Jwalamukhi, Khodrenu, Lankeh Renu, Bakhi Renu, Luti Renu, Soneh Renu, Parzdan, Tsarenmal, Kupwur and Zachaldor. 1 Shamsuíd-Din demolished these temples and built mosques at their site. A few kharwars of land was endowed to these mosques for the maintenance of the Imam and the muíezzin so that they were able to discharge their religious duties without distraction. Apart from the call for the prayer, five-time prayers, Friday congregational prayers were also offered here. The Imam used to deliver sermons to the villagers on religious (Islamic) duties and obligations. They would acquaint them with the tenets of Islam and Islamic faith and exhort them to be Musalmans. Sonwar 2 temple A temple stood in the village called Sonwar. On the ruins of the (demolished) temple, a mosque was raised so that five- time a-day namaz (prayer) could be offered. Advin 1 Pargana(?) temple A temple stood in Advan pargana. It was demolished and a mosque was built at the site. Mullas were appointed to bring Islam to the place. They were taught the obligations of faith and Islam, namaz and ablution, etc. Kalehbod temple In the locality known Kalehbod2, there existed a big temple, which was demolished and on its ruins a Jamiía mosque was built. Around it stood a willow plantation. The trees, thick and tall, were felled and timber was brought to the city. Logs obtained from this timber were used as cross bars for the roof in the compound of Nurbakhshiyeh hospice. These long and big logs were used from inside the hospice stretching from one wall to another that stood outside in order that these could bear load. Since Shamsuíd-Din Araki had left the hospice without a pillar, it was felt necessary that strong logs of good length were used so that it bore the weight of the roof. Despite the heavy load that these logs bore, they did not show any sign of damage. Narvora temple A temple stood close to the spring in the village of Narvor Narwol (sic).3 Shamsuíd-Din Araki demolished it and built a mosque on its ruins. A mulla was appointed to take care of it and arrangement for calling for the prayer and offering five- times-a-day prayers was also made. Three to four kharwar land was given to the mosque by way of endowment. The land has been in the possession of the descendants of the mulla till this day.
 * 270ff


 * Vejnath Temple 1 There was a temple in the town of Vejehbrara (sic) (present day Bijbehara). Kashmiris called it Vejnath. It had no parallel in its beauty and artistic splendour. The top was capped with four rising pinnacles. When Sultan Sikandar the Iconoclast arrived at the said temple to undertake its demolition, he got the pinnacles removed without causing them any damage. These were placed on four well-known structures in the city. One was put atop the Jamiía Masjid, the second atop the hospice of Amir Sayyid ëAli Hamadani, the third on top of the cupola of Sultan Sikandarís (?) tomb, and the fourth atop the palace of Sultan Sikandar in Hairan Bazar (?). The aforesaid temple was rebuilt during the reign of Sultan Zainuíl-íAbidin. It was bestowed with the splendour of earlier days. Idolatry was revived and festivals of the infidels and their feasts were also revived as before. Shamsuíd-Din Araki came to that place in person and saw to the demolition of the temple. The foundations of the prayer house of the infidels were demolished, and its stones were brought to the city, where these were used to build the boundary wall of the Hamadaniyyeh hospice. A splendid mosque was raised in place of the temple. The task of raising the mosque had been entrusted to the father of this writer. Seven kharwars of land was allotted to the mosque and this was also given in the trusteeship of my father. He (my father) assigned the land among his brothers along with the duties of conducting prayers and religious discourses. These lands continue to be in the possession of the descendants of my uncles. Inn of Jogis There was one more temple in the town of Vejeh Belarah (Vijbror) called Prezyar in Kashmiri language. This too was razed to the ground and the customs and shrines of idolaters and polytheists were effaced from the surface of the earth for all times to come. Perzehyar Temple Another temple stood in the same locality (Vejehblareh/ Vejebror). In Kashmiri language it was called Perzehyara (?). It was also demolished and with that all traces of idol worshipping and polytheism and also the customs and shrines of the infidels were uprooted once for all.
 * 270-277


 * Kuther Temple. A temple stood in Kuther by the side of the spring. Araki dispatched a group of sufis to demolish it. Arrangements were made for five-times congregational prayers in that mosque. A mulla was appointed to look after these duties. Achhabal Temple An idol temple stood in the village of Achhabal1 by the side of the source of water.  It was annihilated, and a mosque was raised at the site. One of the Sufis named Mulla Shankar was appointed Imam to lead congregational prayers and to be its muíezzin. Temples at Sagam and Lokeh (Bhavan?)  Many temples stood in the villages of Sagam and Lokeh (Bhavan?) by the side of the springs and away from these. These were annihilated and mosques in their place built. Mullas were appointed to conduct prayers.
 * 270-277


 * Ver ( Verinag) village temple. Close to the spring in the village of Ver, there existed a big temple. This was also demolished and a mosque was raised in its place. Again, a mulla was appointed to conduct prayers, give call for the prayer and deliver sermons. After the demolition of this temple, bands of dervishes and sufis came to every place in the village and along the road where there were temples. They destroyed not only the temples of the infidels but also uprooted their customs and traditions. They wiped out all signs of idols and their remains so that the banner of Islamic religion and the shariía (law) began fluttering all over that region.
 * 270-277


 * The lands of this region were purified once for all from the traces of the polytheists and the infidels and their corrupt and debased customs. God Almighty be the witness. God blessed that venerable person (Shamsuíd-Din Araki) with strength and divine approval. That is why he succeeded in breaking the idols of the polytheists of this land and the prayer houses of the infidels. No Sultan, monarch or ruler in the world ever had such great success to his credit. This special felicity and bliss were not to be theirs. After a long time, of epochs and century, an outstanding personality appears to devote himself to the laws of the Prophet. Hazrat Amir Shamsuíd-Din took great pains in breaking idols and smashing statues. He succeeded in his mission. Islamic faith and the laws of religion were strengthened (in Kashmir). The number of idol houses (temples) of the infidels in this land was so large that one could not give a full account of them. My pen is helpless in counting each of these. I, therefore, pull up the reins of my pen at this point and leave the count and account of the demolition of temples by Araki at this point although one is unable to make the count. We now turn to the munificence and large- heartedness of Araki.
 * 270-277

About

 * It could not have been otherwise. Thus, the freshly-translated biography of 15th-century Shia Sufi preacher Shamsuddin Araki by one of his disciples sets apart a long chapter for detailing “Araki's mission of destroying idols and temples of infidels”. In outlying and thinly-populated Gilgit and Baltistan, his individual tally of destroyed temples already surpassed eighty, the figure now claimed as grand total of Islamic temple destructions in all of India over more than a thousand years. He also explicitated his justification for all this destruction, viz. Mohammed's own destruction of the 360 idols in the Kaaba, the central precedent for all Islamic iconoclasm including the many thousands of certified instances in India alone.
 * Quoted in Elst, Koenraad (2012). The argumentative Hindu. New Delhi : Aditya Prakashan. Chapter: Ayodhya’s three history debates.