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indianmuslims.info/articles/yoginder_sikand/popular_sufism_and_scripturalist_islam_in_kashmir.html
The history of conversion to Islam in Kashmir as a mass movement is synonymous with the peaceful efforts of various Sufis in the area beginning from the early fourteenth century after the establishment of the region‘s first Muslim dynasty (Bukhari 1998: 4).
There is clear evidence of Islam having entered Kashmir considerably before that, however, but this did not assume the form of large-scale conversions. Legend has it that the Prophet Muhammad had dispatched two emissaries to the court of the seventh century Kashmiri king Vena Dutt, who is said to have been so impressed by their exposition of their faith that he began leading a simple life and even distributed one-tenth of his agricultural produce amongst the poor and needy as ushr [an Islamic levy] (Mohiuddin n.d.: 44).
It is also said that after Muhammad bin Qasim and his army defeated Dahir, the Hindu king of Sind, in 711 C.E., Dahir’s son Jaisiya fled to Kashmir, taking along with him a Syrian Muslim general of his army, one Hamim bin Sama. Hamim, apparently, was warmly welcomed by a Hindu king of Kashmir and given an estate, where he built several mosques and laid the foundation of a flourishing Muslim community (Bukhari, 1998: 18).
We also hear of an anonymous early ninth century Kashmiri Hindu king who wrote a letter to Amir Abdullah bin Umar bin Abdul Aziz of Mansura, requesting him to dispatch a scholar to his court who could explain the tenets of the Islamic shariah in al-Hindia language (Directorate of Information 1998: 113-14).
The ninth century Arab traveller Buzurg bin Shahryar mentions in his travelogue, Ajaib-ul Hind [The Wonders of India], that the Hindu king of Mehroke in Kashmir had commissioned the preparation of a Kashmiri translation of the Holy Quran (Didamari 1998: 117).
Firm evidence of the Muslim presence predating considerably the establishment of Muslim rule in Kashmir is available from the twelfth century onwards. Kalhana, the noted twelfth century Kashmiri Brahmin scholar, writes in his Rajataringini, that the Kashmiri Hindu king Harshadeva (1089-1101 C.E.) employed many mlecchas (a derogatory term he uses for Muslims) in his court and army (Bukhari 1998: 6 CITE ORIGINAL).
indianmuslims.info/articles/yoginder_sikand/popular_sufism_and_scripturalist_islam_in_kashmir.html
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The history of conversion to Islam in Kashmir as a mass movement is synonymous with the peaceful efforts of various Sufis in the area beginning from the early fourteenth century after the establishment of the region‘s first Muslim dynasty (Bukhari 1998: 4).
There is clear evidence of Islam having entered Kashmir considerably before that, however, but this did not assume the form of large-scale conversions. Legend has it that the Prophet Muhammad had dispatched two emissaries to the court of the seventh century Kashmiri king Vena Dutt, who is said to have been so impressed by their exposition of their faith that he began leading a simple life and even distributed one-tenth of his agricultural produce amongst the poor and needy as ushr [an Islamic levy] (Mohiuddin n.d.: 44).
It is also said that after Muhammad bin Qasim and his army defeated Dahir, the Hindu king of Sind, in 711 C.E., Dahir’s son Jaisiya fled to Kashmir, taking along with him a Syrian Muslim general of his army, one Hamim bin Sama. Hamim, apparently, was warmly welcomed by a Hindu king of Kashmir and given an estate, where he built several mosques and laid the foundation of a flourishing Muslim community (Bukhari, 1998: 18).
We also hear of an anonymous early ninth century Kashmiri Hindu king who wrote a letter to Amir Abdullah bin Umar bin Abdul Aziz of Mansura, requesting him to dispatch a scholar to his court who could explain the tenets of the Islamic shariah in al-Hindia language (Directorate of Information 1998: 113-14).
The ninth century Arab traveller Buzurg bin Shahryar mentions in his travelogue, Ajaib-ul Hind [The Wonders of India], that the Hindu king of Mehroke in Kashmir had commissioned the preparation of a Kashmiri translation of the Holy Quran (Didamari 1998: 117).
Firm evidence of the Muslim presence predating considerably the establishment of Muslim rule in Kashmir is available from the twelfth century onwards. Kalhana, the noted twelfth century Kashmiri Brahmin scholar, writes in his Rajataringini, that the Kashmiri Hindu king Harshadeva (1089-1101 C.E.) employed many mlecchas (a derogatory term he uses for Muslims) in his court and army (Bukhari 1998: 6 CITE ORIGINAL).
indianmuslims.info/articles/yoginder_sikand/popular_sufism_and_scripturalist_islam_in_kashmir.html
Thanks