User:Mehdihussain133/sandbox

> Shias of Kashmir--Mehdihussain133 (talk) 16:54, 20 December 2014 (UTC) Kashmir was originally a land occupied by the Brahmans. Islam did not make much headway till Rinchan was converted to Islam by a renowned sufi saint Bulbul Shah in the first quarter of 14th century. Rinchan was a Tibetan prince who had been defeated by his uncle1. He became the first Muslim ruler of Kashmir. Bulbul Shah who was responsible for Rinchan’s conversion had arrived in Kashmir during the reign of Raja Suhadeva (1301-1320) from Turkistan along with one thousand refugees. His real name was Sharafuddin Syed Abdur Rehman Bulbul Shah. He was a descendent of Hazrat Imam Moosa Kazim (a.s.). Bulbu Shah told Rinchan the miracles of Prophet Mohammed (p.b.u.h.) and superior qualities of Hazrat Ali (a.s.). 2 According to the thesis of Justice Hakim Imtiyaz, Bulbul Shah was the brother of renowned Sufi saint of Iran Shaikh Safi- ud- Din ( 650 / 1252 – 735 / 1334 ), the founder of the Safavid order, which went on to produce the Safavid dynasty in Iran. “Rinchan subjected himself to the teaching of the religion of Mustafa (p.b.u.h.) and the right principles of the truthful path of Murtaza (a.s.) and embraced Islam with sincerity and conviction.”3 This proves the fact that Rinchan was converted to the Shia faith by Bulbul Shah. It also dismisses the common conviction that shias came into existence only after the arrival of Mir Shamsuddin Iraqi in Kashmir. Rinchan was so much inspired by Bulbul Shah that he built a Khanqah for him, which according to many historians, was the first khanqah built in Kashmir4. Besides the Khanqah, Rinchan also built a mosque where he himself attended the Friday prayers and daily congregational prayers. Bulbul Shah advised Rinchan to keep an Islamic name, which the latter accept with gratitude. Rinchan became known to history as Sultan Sadruddin, the name given to him by none other than his mentor Bulbul Shah Qalandar. With the passage of time many hindus converted to Islam. The conversion to Islam was encouraged by the arrival of Syeds, Shaikhs and other eminent scholars and theologians from Iraq, Khurasan, Tibet etc. Remarkable among them were Amir Kabir Syed Ali Hamdani, Mir Syed Mohd Hamdani, Mir Shamsuddin Iraqi, Mir Syed Mohd Baihaqi, Syed Hasan Shirazi, Amir Syed Ahmed Madani, Syed Nuruddin, Mulla Parsa among others. “It took Islam almost six centuries to secure a strong foot-hold in Kashmir. After next one hundred years Islam galloped through and overshadowed Hinduism and claimed a majority.”5 First it was Amir Kabir Mir Syed Ali Hamdani who set his pious foot on the soil of Kashmir during the reign of Sultan Qutubuddin and worked for the propagation of Islam. Mir was a great scholar and poet. He has written about one hundred and seventy books on logic, jurisprudence, philosophy, political science, ethics, sufism etc. During his stay in Kashmir, about 3,700 hindus embraced Islam6. Later on, Mir felt that Sultan Qutubuddin did not work according to his wishes and he consequently left Kashmir and settled at Paneri where he breathed his last in 1384A.D.7 He was later buried in Khatlan. Renowned Islamic scholar Nurullah Shustari (Shaheed-e Salis) includes Syed Ali Hamadani among the Shiite saints. (See page 14 of ‘Kashmir under the Sultans’, by Muhibbul Hasan) Soon after the death of the great Syed, his son Mir Syed Mohd.Hamdani, accompanied by three hundred followers, came to Kashmir to resume and fulfill the mission of his late father. Mir was enthusiastically supported by Sultan Sikander, the iconoclast, in his missionary zeal. Sultan Sikandar, who had succeeded his father Sultan Qutubuddin was a very pious and God-fearing man. Both Sultan and Mir eradicated the unlawful and forbidden practices prevailing in the society, like gambling, hindu practice of Sati, playing of musical instruments, dancing of women, distillation, sale and use of wine, and so on. Sultan Sikandar gave Mir full support in order to establish an ideal Islamic society in Kashmir. Islam made much headway during this period. Jama Masjid of Kashmir was built and foundation of Khanqah of Syed Ali Hamdani was also laid down during this period. Many historians are of the opinion that Mir belonged to the Shia creed and their claim seems genuine owing to the fact that when Mir left Kashmir he performed Hajj and Umrah and before retiring to Khatlan, where he met with the Angel of Death, he visited the shrines of Najaf, Karbala and Mashhad8. It is thus clear that even before the arrival of the venerable Mir Shamsuddin Iraqi in Kashmir, Shia school was in practice. However, there is no denying the fact that shias became more popular and gained more ground during the times of Mir Shamsuddin Iraqi and during the reign of Chaks. Shamsuddin Iraqi first came to Kashmir towards the close of the15th century. He left Kashmir only to return back in 1502 along with the number of followers. His father was a Mosvi Syed and his mother too was from a Syed family of Qazvin in Iran. Iraqi’s disciples include the great noble of Kashmir, Musa Raina, who also held the office of the Chief Vizir during the reign of Fath Shah. Iraqi, with the help of Musa Raina was able to convert about 24,000 Brahman families to Islam9. During the period of nine years in office, Musa Raina supported and advanced the mission of Iraqi, which was the preaching and propagation of Shia faith. After the death of Musa Raina in 1513, Malik Kaji Chak, who was appointed the Chief Minister by Mohammed Shah extended his support to Iraqi. Shia creed made tremendous progress under Iraqi’s missionary zeal10. Large-scale reconstruction and widening of Khanqah of Syed Ali Hamdani was undertaken by Malik Kaji Chak on Iraqi’s orders. Nonetheless, this rapid progress of Shia faith was not acceptable to some mischievous men who wanted to create dissention among Muslims. Shias received the first real set back at the hands of Mirza Haider Duglat, who conquered Kashmir in 1540 A.D. Though he didn’t occupy the throne but obtained virtual control over the administration of Kashmir11. In order to consolidate his position, he began attacking the Chak stalwarts, who were gaining importance in Kashmir and because they were the followers of shia school12, they became the obvious victims of Duglat’s wrath. In 1548A.D, Mirza Duglat issued orders of the desecration of Mir Shamsuddin Iraqi’s tomb, which was followed by the large scale massacre of all those who professed shia faith. Mirza didn’t spare even Sheikh Daniyal, the virtuous son of Shamsuddin Iraqi. Duglat called Daniyal back from Tibet and after putting him in prison for one year, he ultimately got him mercilessly excecuted. Mirza wrongly charged Daniyal with cursing the companions of the Prophet13 (p.b.u.h.) and thus succeeded in curbing the expansion of Shia faith in Kashmir. All these events led to one of the first Shia-Sunni riots in Kashmir. “The sectarian feelings induced by Mirza Haider Duglat kept the two sections divided throughout and during the Afghan rule, it further intensified. This mental dissention never allowed them to unite, and face the common foe jointly. The ultimate result was the loss of independence.”14 The land of Kashmir has witnessed many sectarian riots. Shia-Sunni riots of 1622A.D., 1636A.D., 1667A.D., 1685-86A.D. were the worst riots which subsequently had a titanic impact on the psychology of the people of the two sections; the impact of which can be felt even to this day. Daulat Chak, who held the administration of Kashmir for some period rebuilt the Khanqah of Shamsuddin Iraqi, which had been completely destroyed by Mirza Haider Duglat. Daulat Chak also issued an order that homily (khutba) should be read in the name of twelve Imams in the Jama Mosque15. However, when Chaks finally laid claims to the throne of Kashmir, Shia faith gained tremendous influence. Ghazi Khan (1554-1563), the first ruler of this clan converted a number of Hindus to Shia faith16. Chaks were the descendents of Lankar Chak17, a ruler of Dardistan who was defeated in a battle by his enemies. Lankar Chak came to Kashmir during the reign of Suhadeva. All the seven rulers of Chak dynasty who ruled upon the throne of Kashmir allowed shias to gain influence. However, sectarian tension (the seeds of which were sown by Mirza Haider Duglat) coupled with the lavish life style of the successive rulers of the Chak dynasty, who took the kingdom of Kashmir for granted, led to a chaotic situation in Kasmir and consequently Mughal forces, which were unable to conquer Kashmir before despite many abortive attempts ultimately succeeded in materializing their long cherished dream of making Kashmir a part of the Mughal Empire in 1586A.D. The only considerable things Mughals did in Kashmir were the beautification of the Vale and providing the much needed fillip to trade and commerce. Mughals literally took away the independence of Kashmiris and treated them merely as scapegoats. This inhumane treatment of Mughals left a deep impact on the lives of Kashmir. Sectarian conflicts continued even in those times. In fact, some of the worst Shia-Sunni riots took place during the Mughal occupation. Shias, however, managed to survive through the atrocious rule of some Mughal and Afghan rulers who were extremely hostile particularly towards the community. The memory of Aurangzeb’s reign is tarnished by his persecution of the Hindus and Shias. Shias played a significant part in the freedom struggle of Kashmir. During the reign of Afghans, Sikhs and Dogras, Kashmiris were treated as scapegoats. Muslims faced a terrible period during the reign of Sikhs and Dogras. The miserable period from which a Muslim Kashmiri went during the Dogra rule can be gauged from this incident narrated by a traveler Vigne. “In 1837 Shams-ud-Din, the governor of Poonch, one of the jagiris awarded to Dhyan Singh, led a rebellion against excessive taxation. He and his supporters were severely punished. Some of the prisoners captured by Gulab Singh were flayed alive. Then ordered one or two of the skins to be stuffed with straw; the hands were stiffened, and tied in an attitude of supplication; the corpse was then placed erect; and the head, which had been severed from the body was reversed as it rested on the neck. The figure was planted by the way-side, that passers by might see it.18 All types of taxes, sometimes strange in nature, were imposed on them and they were not given employment in government offices. They were merely treated as slaves in their own homeland. Not only were tax levels high, but virtually nothing was exempt from taxation: crops, fruits, wives, grazing animals, handicrafts (shawls, carpets etc.), marriages, ceremonies, labor services including grave-digging and even prostitution. Dr. William Moorcroft, one of the very few Europeans who visited Kashmir under Sikh rule in 1823 observed, “Every trade was taxed: butchers, bakers, boatmen, vendors of fuels, public notaries, scavengers, prostitutes as well as the shawl makers, all pay a sort of corporation tax. “19 Attesting the truth in Hazarat Ali’s (a.s,) saying, “A nation can live in kufr, but it cannot live in zulm“, Muslims rose against the tyrannical rule of Dogras. Maharaja’s troops went berserk on Muslims and demolished their houses; arrested some agitators. Fine was imposed on thousands of Shias and many were mercilessly lashed. But they didn’t give up and continued their fight against the anti-Muslim regime. Consequently, on the recommendation of Gulshan Commission, Assembly was established in the state and Muslims formed their own political party, All J&K Muslim Political Conference. The Muslim Conference was converted into the National Conference in 1935 to give it a secular touch. Aga Syed Husain Jalali played a vital role in the freedom movement of Kashmir. He was one of the seven members under the leadership of Sheikh Mohammad Abdullah who were nominated to have dialogue with the then Dogra ruler. In the reign of Dogras taking out Zuljanah procession was banned in Kashmir, particularly in Srinagar. It was due to the endeavors of Aga Syed Husain Jalali that zuljanah procession was allowed to be carried out in Srinagar city. The entire Shia community, particularly those living in Srinagar owes gratitude to him. Aga Syed Ali Safvi, who was extremely inspired by Aga Syed Husain Jalali, played a catalytic role in the “Quit Kashmir Movement”, rubbing shoulders with some top notch freedom fighters. In the first ever extra-ordinary meeting of “Kashmiri Mujahideen” at the Mujahid Manzil in 1932, Aga Syed Ali Safvi had the privilege of representing as the ‘commander’ of scouts team20. In 1951, when the constitutional Assembly got established in state, Safvi was chosen as the top representative of the Shia community in the state Assembly by the then top ranked religious leader Ayatollah Aga Syed Yousuf al-Mosavi because of his exemplary contribution to the freedom movement and exceptional academic background, besides firm commitment and public backing. After constitutional Assembly was changed into legislative assembly, he continued the representation of his people there. He won the 1962 assembly election with record margin. According to Outlook India Newsmagazine report, Safvi got 95% of total votes polled in his home constituency Budgam. He enjoyed a full support of Ayatollah Aga Syed Yousuf. He was unarguably one of the most philanthropic statesmen among Shias till date. He was thrice elected to state assembly on trot between 1952 to 1967. During that long span of 15 years, he held different positions including that of party (National Conference) General Secretary and printer, publisher and editor of the N.C. newspaper “Nawai-Kashmir”. During the period of G.M.Sadiq, Shias were ousted from the legislature and consequently they came to the streets and held demonstrations all over the valley, which paved the way for two shia organizations (Anjumani Sharie Shian and All J&K Shia Association) to come together on one stage. At last, Shia Action committee was formed. Ayatolah Aga Syed Yousuf and Moulvi Iftikhar Husain Ansari shared the same stage and rallies were held at Budgam, Zadibal, Anderkot, and other places. Anticipating trouble, the government became apprehensive and agreed to give representation to Shias. Consequently, Moulvi Iftikhar Husain Ansari was nominated as a member of legislative council (MLC). Shias in Kashmir are mainly divided in two groups – ‘Qadimi’ and ‘Jadeedi’. The former are the followers of Moulvi family and the latter are the followers of Aga family of Budgam. Though both the families have immensely contributed towards the propagation of Shia faith in Kashmir yet there is no escaping the fact that contribution of Aga family of Budgam surpasses those of Moulvi famiy by far. Ansari family has produced some eminent scholars and theologians in the past, prominent among them were: 21 Moulvi Haider Ali Ansari: A social reformer, he abolished some unislamic and irrational practices prevailing in the shia society during his time. He passed to the heavenly abode on 1333 A.H. and is buried in Baba Mazar, Zadibal. Mulla Mohammad Jawad: He lived an extremely pious and simple life. He had some great spiritual power. He breathed his last in 1281 A.H. Molvi Mohammad Jawad: He was an eminent scholar and social reformer. His biggest contribution was that he established an organization, namely All Jammu and Kashmir Shia Association. He also got Imam Bara Ahmedpora built and constructed the Shrine of Syed Mohammad Mosavi Ardbeli at Habak. It would be an utter injustice if the contribution of the prominent Aga family is not taken into account. In the past more than a century this family has produced great thinkers, scholars, social reformers and theologians who played a significant role in the development of the Shia school particularly in the vale of Kashmir. During the reign of Maharaja Gulab Singh, Pratab Singh, and Hari Singh, an article was included in the constitution of Kashmir which bestowed this Aga family with a unique honour. According to the article, if any one from the Aga family was required to give testimony in any case then he would not go to the court instead the court would come to his residence and record the testimony. No one from the Aga family should be summoned in the court. The law existed up to the period of Ayatollah Aga Syed Yousuf. (See: Khadimush Shariat, an unpublished work of Syed Mohammad Anis Kazmi). Aga family is the descendent of Mir Syed Shamsuddin Iraqi. It was Ayatollah Aga Syed Mehdi, who after staying for twenty seven long years in Iraq during which he was awarded the rank of jurisconsult (Mujtahid), returned to his native land in 1880 and started preaching and propagation of Shia faith. Inspired by his articulate teaching and sagacity, hundreds of people accepted the shia faith. Aga Syed Mehdi was a great scholar and he has left behind number of books dealing on various subjects like Islamic history, jurisprudence etc. His most popular book is the one that was written on the Caliphate of Hazrat Ali (a.s.). Aga Syed Mehdi breathed his last on 21 Ramazan, 1892A.D. and was buried in Budgam. The most significant aspect of the history of Shias of Kashmir is the tyranny of the oppressors and the struggle of the oppressed against them. When Aga Syed Mehdi came to Kashmir there was nothing called Qadeemi and Jadeedi. Before Aga Mehdi, another eminent scholar Syed Ibrahim arrived from Iran to propagate the teaching of Islam in Kashmir. Syed Ibrahim after spending some time in Kashmir observed that Shias of Kashmir know about Imam Husain (a.s.) but they don’t know about their Creator. During that time sectarian feeling was at peak and such was the hatred among the two sects that no Sunni would employ a Shia laborer. Consequently if a Shia needed a job he was bound to go to a Shia. Economically well off Shias took advantage of this and exploited them. Syed Ibrahim was expelled from Kashmir by Shias themselves. They didn’t want their laborers to attend congregational prayers and sermons at the cost of their business suffering. Few Shia traders hatched a conspiracy and successfully persuaded Maharaja to expel Syed Ibrahim from Kashmir22. When Aga Syed Mehdi came to Kashmir and began his mission, Shia traders employed all the influence to expel him from Kashmir but failed to convince Hakeem Mehdi, who was the chief vizir in Maharaja’s court. The condition of the lower strata of Shia community was extremely pathetic. They were uneducated and were forced to work as laborers from a very young age. Although, the scholars of Ansari clan were there in Kashmir who were teaching Islamic studies at their homes. But, only the children of rich parents would afford to go to these madrasa. The poor people were so much deprived and impoverished that they were not at all attracted towards studies and if any one would have desired to study he was not in a condition to pay the fees. Ayatollah Syed Mehdi tried to bridge the gap between haves and have-nots. Aga Mehdi had a great affection with poor men. Once he received an invitation from a poor man and from a rich trader, but he preferred to accept the invitation of the poor one since he was the first one to extend the invitation. This enraged the rich trader and he, along with other rich business men, hatched a conspiracy against Ayatollah Syed Mehdi. Pamphlets were written against the venerable Aga and he was not permitted to enter Imambara Zadibal. The rich businessmen supported the Ansari clan and the poor rallied around Aga Syed Mehdi. These happenings led to the creation of two groups:Qadeemi(followers of Ansari family) and Jadeedi (followers of Aga family). This is the reason why the economically well-off shias are the followers of Ansari family and the relatively poor are the followers of Aga family 23. Aga Syed Mehdi was succeeded by his son, Aga Syed Mohammed, who himself was an eminent scholar and theologian of his time. He laid the early foundation of Imam Bara Budgam. He too has written many books and most popular among them is a book on jurisprudence (Minajus Salah wa Merajul Falah). This was one of the first books of its kind written in Kashmiri language during that period. The book is a masterpiece in Kashmir’s literature. The book speaks volumes about the intellectual insight of Aga Syed Mohammed Almosvi. Even today, one would hardy come across a home where this book has not been treasured. It won’t be wrong if I emphasize that many Shias learned about the different aspects of their faith from that book. Aga Syed Mohammad established an organization, Hamiyul Islam, which was running Madrasas in different villages and towns of Kashmir. However, after few years the Madrasas stopped functioning. Aga Syed Mohammed after spending his entire life spreading the teaching of Islam left for the eternal abode on 7 March, 1931A.D. After Aga Syed Mohammed, his elder son Aga Syed Ahmed shouldered the responsibility and dedicated himself for the noble cause of his ancestors. Prominent among his contributions is that he rebuilt the tomb of Mir Shamsuddin Iraqi in 1352 Hijri and also got the Imam Bara of Hasanabad reconstructed in 1354Hijri. He died on 21 Zil’hajja, 1364Hijri24. Ayatollah Aga Syed Yusuf: Hazaroon saal nargis apni benuri pe roti he; badhi mushkil se hota he chaman me deedavar paida. The life of Ayatollah Yousuf Kashmri perfectly attested the truth in Allama Iqbal’s one of the most inspirational Urdu couplets. Aga sb., as he was popularly known, was a charismatic leader, a social reformer, a revolutionist, a visionary, an eminent educationist, a great scholar – all the rear qualities unified in one person. Aga Syed Yousuf is ranked one of the greatest scholars Shia community has ever had after the Late Ayatollah Aga Syed Mehdi. Ayatollah Yousuf Kashmri was born in Budgam in 1322 hijri and completed his education in jurisprudence and Islamic law from Najaf in Iraq, and after the death of his elder brother, Aga Syed Ahmed Almosavi, shouldered the responsibility of spreading the message of truth. However, Aga sb. went beyond the conventional duty of his family vis-à-vis spreading Islam, he brought a revolution in the field of education and a social renaissance for Shias. Aga sb. established an educational institution for Islamic learning, namely ‘Madras-e Babul Ilem’ (Gateway of knowledge) in Budgam. The doors of the institute were thrown open for all those who wanted to acquire knowledge irrespective of the school of thought they belonged to. Aga sb. was well aware that it won’t be convenient enough for the people living in far flung areas of Kashmir to come to Budgam therefore he started a number of branches of Babul Ilem in the remotest of villages in Kashmir and Ladakh. Madasa-e Babul Ilem is the alma-mater of many big names who dominate the literary field in Kashmir today. Scholars of the first batch of Jamia Babul Ilem were: 1.	Hujjatul Islam Aga Syed Mohammad Baqir 2.	Aqai Syed Mohammad Mehvari. 3.	Aqai Syed Ibrahim Mehvari 4.	Molvi Abdul Subhan 5.	Aqai Abdulah Zampuri 6.	Aqai Mohammad Husain Tibbati. 7.	Zakir Syed Abbas Chandipora, et al. The entire life of Aga sb, covers the most significant and crucial period of the history of Shias in Kashmir. The venerable Aga opened new doors of prosperity for the entire Muslim community in general and for Shias in particular and for this very reason he is admired by Sunnis and Shias alike. It was a norm in Kashmir that every year Shias were regarded as “men eaters” (adam khor) and were not considered muslims. When Ayatollah Yousuf Kashmiri voiced his anger against this indiscriminate behavior, Mufti Azam Kashmir Maulana Molvi Mohammad Qayumuddin issued fatwasaying, “Killing men according to the Holy Quran and the prophet’s saying (Ahadith) is a forbidden act. It is a baseless allegation against shias and is a conspiracy of anti-muslim elements.” (See:Khadimush Shariat, an unpublished work of Syed Mohammad Anis Kazmi). Taking notice of the growing crowd and persistent demands, Aga sb. undertook the large scale construction of Imam Bara Budgam, which till date is one of the best models of the Anglo-Iranian art in the entire subcontinent. People across the globe still flock to see the mesmerizing beauty and the architecture of the 20th century monument. He also widened the Imam Bara Hassanabad, which is a replica of the one in Budgam, albeit smaller in area. It has been a routine among shias of Kashmir that whenever there would be any case they would prefer to go to their religious head (Moulvis or Agas) instead frittering their energy in making rounds to the courts. Such courts are known as Sharie Adalat (Religious Court) where justice is delivered according to the Islamic doctrine. During the period of Aga sb., Sharie Adalat became very popular. Aga sb. was famous for his sense of justice. The landmark verdicts of Aga sb. became so popular that Sunnis, Shias, Pandits and Sikhs would come with their cases to Aga sb. There have been number of occasions when the District Court too followed the suit and sent some extremely complex cases to the court of Aga sb. These instances speak volumes about the intellectual competence of the man whom every one trusted and revered, who was a people’s leader in a true sense of the word. However, the intellectual section of shias of Kashmir is of the opinion that after the demise of Ayatollah Yousuf, Sharie Adalat has lost its sheen. One of the biggest achievements of Aga sb. was establishing an organization, namely Anjumane Sharie Shian Jammu and Kashmir, which during his lifetime, virtually ran parallel to the govt. The organization gave new identity to the Shias of Kashmir and became a platform for them to address their grievances. Although Aga sb. was not a politician by profession but his political insight cannot be underestimated either. There are many scholars who are of the opinion that Aga sb besides being an eminent theologian was equally a great politician. It would sound strange but it is true in the sense that the very concept of establishing Anjumane Sharie Shian, apart from carrying out the religious work, was political. As already stated the organization during the period of Aga sb. was not less than a govt. for Shias in the state and that is the reason I call it a parallel govt. As the govt. receives the taxes from the general public similar was the case with the Anjuman Sharie Shian, which used to collect Khums and Fitr (alms) from the Shia population and spend on the social, educational and economic upliftment of the unprivileged and the downtrodden section of the community. Aga sb. sometimes even rose against the government when something against the teachings of Islam was done. When the Sheikh Abdullah’s govt. passed the Land Reform Act, Aga sb. voiced his anger and said that the bill is against the doctrine of Shiasm and such was his awe in the higher corridors of power that the government decided to exempt Shias from the Land Reform Bill. In another occasion he banished the Liquor Bill and the result was the same. There is no escaping the fact that Budgam was accorded a status of a district only because of Aga sb. After his death, the district hospital of Budgam was named after him. Another biggest achievement of Aga sb was that he got Shia nisab(syllabus) introduced in the University of Kashmir. Aga was a very close associate of Ayatollah Ruhullah Khomeini, the father of Islamic Revolution of Iran. Aga donated Rs. 24 lac to Iran as financial assistance during the revolutionary struggle. He remained constantly in touch with Ayatollah Khomeini throughout the struggle. When Ayatollah Khomeini was expelled from Iran by the Shah, Ayatollah Yousuf Kashmiri wrote him a letter and invited him to Kashmir. Ayatollah Khomeini replied, “I would love to visit my ancestral home, Kashmir, but due to certain political reason I am afraid I can’t.” (All the letters of Ayatollah Khomeini are preserved in the personal library of Ayatollah Yousuf). Ayatollah Ruhullah Khomeini, Syed Abul Hasan Isfahani, Aqa Husain Tabatabai Qummi, Aqa Ziyauddin Iraqi, Aqai Sheikh Mohammad Isfahani Aqa Mirza Abul Hasan Mishkeeni, Aqa Husain Tabatabai al-Burujardi, Aqa Syed Mohsin Hakeem, Ayatollah Aqai Sheerazi, Aqai Gulpaigani, et al, who were the leading scholars of their time held Ayatullah Aga Syed Yousuf in high esteem. The letters of these eminent scholars and jurisconsults have been published in Ayatollah Yousuf’s book, “Iqazul Ibad“.25 Number of eminent personalities visited Kashmir to meet Aga sb., prominent among them were the Supreme leader of I.R.Iran, Ayatollah Seyed Ali Khamenei, Ayatollah Mahdevi Qani, Ayatollah Gulzadeh Gafoori, Ayatollah Gulsukhri, Imam Burhanuddin (Imam of Bohras), et al. He had dedicated himself for the upliftment and prosperity of the Muslim community and was a stanch supporter of the Islamic unity. Wherever he went people would gather to get a glimpse of that noble soul and to listen to his thought provoking and awe inspiring sermons and lectures. In accordance with the Quranic saying that “all that lives must taste of death” passed to the everlasting world on 29 August, 1982 and left thousands of well wishers sobbing and lamenting. People from all parts of the state and guests and representatives of different nations offered their last respect to the leader who was instrumental enough to bring a cultural and educational renaissance among Shias in Kashmir. The then Prime Minister of India Ms. Indira Gandhi also visited the bereaved family and offered her condolence. As long as he lived, the major chunk of the Shia population fanatically followed him, but soon after his demise, the community too died a death of division. That was one of the most fateful and extremely catastrophic incidents in the history of Shias of Kashmir. The series of events that developed after the death of the great leader led to the division of the community perhaps for never to reunite. Shia clerics of Kashmir have always extended their support for the unity of Muslims. When Anjumani Tahaffuzi Islam was formed, Shia clerics played a significant role in its success. On September 28, 1962, a meeting of clerics and scholars belonging to different school of thoughts of Islam was held at the residence of Sofi Ghulam Mohammad of Gunz Khud. The speakers emphasized the need for mutual unity and cooperation among muslims. It was decided that an organization would be established accordingly. On October 14, 1962, an important session was held at Darul FatwaWazipora in which number of eminent clerics and scholars were present, prominent among them were: 1.	Ayatollah Aga Syed Yousuf al-Mosavi, President Anjumani Sharie Shian Jammu and Kashmir. 2.	Moulana Abbas Ansari, Pesident Ittihadul Muslimeen. 3.	Moulana Iftikhar Husain Ansari, President All J&K Shia Association. 4.	Moulana Moulvi Noorud Din sb., President Jamiati Ahl Hadith. 5.	Moulana Mufti Bashiruddin Farooqi, Mufti A’zam. 6.	Moulana Mufti Rashiduddin. 7.	Moulana Sofi Nazir Ahmad sb. 8.	Moulana Molvi Sa’dud Din sb., Amir Jamati Islami J&K. 9.	Moulana Hakim Jalaluddin Ghazi, Sr. Lecturer Jamia Babul Ilem, Budgam. 10.	Moulana Mohammad Talib Begh, Manager Al-Irshad magazine, besides others. The session was presided over by Ayatollah Aga Syed Yousuf. It was for the first time in the history of Kashmir that leading scholars and clerics of Shias, Ahl-Sunnat, Ahl-Hadith, and others had assembled at one place. The sun of Kashmir has never witnessed such a galaxy of eminent scholars and jurisconsults. A committee of 9 members (2 Shias and 7 Sunnis) was also formed on this occasion, which was assigned a task to prepare the bylaws of the organization. (See: Khadimush Shariat, an unpublished work of Syed Mohammad Anis Kazmi). When the holy relic of Prophet Mohammad (p.b.u.h.) was lost on 27 December 1983, the muslims of the state unanimously established Majlis-e Amal to restore the holy relic. Members were nominated from almost every Muslim organization, political as well as religious, of Kashmir. Some Shias too were made the members. Brushing aside the past indifferences, Shias joined hands with their Sunni brethren and played a very important part in this movement. Aga Syed Hassan Mosavi Al Safavi is a islamic jurisprudent,prominent political leader and Shi’ite clergy and successor of Senior Late Aga  He is Presedent of Jammu And Kashmir Anjuman Sharie shian. He is considered a moderate and has called for an end to violence in the region. Aga Syed Hassan Mosavi Al Safavi  was born on 3 march 1956.After his preliminary education in Babul Ilem he went on to graduate from Jamia Babul Ilem Oriental College,affiliated to Kashmir University.Than he left for further  studies to Lucknow in 1960′s and 70′s.where he joined Sultanul Madaris,Shia Collage in 70 and laterJamia Millia Islamia in Delhi in 75  where he persuade Graduation in Economics and Law .PhD thesis on interpersonal relations he went for higher studies in the holy city of Qum,Iran in 1977.He joined Hojjateih seminary and mastered in Arabic and Persian literature, Philosophy, Hadith and Tafseer, Islamic Jurisprudence and History Political Science Sociology. After seven year study in Iran Subsequently he re-launched a religio-political monthly magazine called ‘Al Irshad’and served as its editor in chief.He also served as senior faculty and principal at Jamia Babul Ilem Oriental Collage. He was elected as Presedent of USS in 2002,when Late Grand Aga ,left for heavenly abode. He has attended many National and International conferences on Religion,International relations,Peace and Human rights in different parts of world.He has also been giving guest lectures in many seminaries. He runs shariyat court and gives islamic verdict There are a number of occasions when sent casest Hon’ble High Court  sent cases to his court. He is running many charity programmes,undertaking social reform and Education for all.He is trustee of wakaf of Anjuman Sharie and major Shi’ite Shrines and Imam Bargahs in Jammu and Kashmir. Jammu & Kashmir, the only state in India where the minority is in majority, has a population of 10143700 (Census 2001) of which nearly 1/4th are Shias, a community, which has not been given its due rather its members have been treated as aliens. The state has witnessed scores of sectarian riots in the past and when it seemed that the ghost of sectarianism had died down, the political parties are putting life into it once again. These parties see it as a last and lucrative option to garner votes. The political parties have often tried to cash in on by playing the sectarian cards in the elections, a phenomenon which was all pervasive in the April 2006 by-polls in Pattan where NC stalwart and the younger brother of Farooq Abdullah, Sheikh Mustafa Kamal, was pitted against Moulvi Iftikhar Ansari, a renowned Shia cleric and political leader. Thanks to the propaganda of N.C., the fight between Kamal and Ansari culminated into the fight between a Sunni and a Shia. Ironically, in the Sunni dominated areas NC called it a fight between sunnis and shias and in the Shia dominated areas it used its sole shia leader Aga Ruhullah to campaign against Ansari. This goes to show how the political parties spew the venom of hatred against the Shias among the predominant Sunnis to gain the maximum political mileage. Some eminent Shia leaders have played a major role in the state politics and some of them have marked their impression in the political history of Kashmir. Starting from late Agha Syed Ali Safvi (who was probably the only General Secretary of NC from a minority community till date) and Agha Syed Mohammad Jalali (one of the members of J&K Constituent Assembly, which framed and adopted the constitution of the State in 1957) to the present bunch of leaders. The present day leaders have contributed towards the development, if any, of the Shia areas. However, the biggest irony is that since the present bunch of Shia leaders have harbored grudge against each other, consequently each leader favors his supporters and followers only. Some political parties have often used the personal rivalries of these leaders to meet their political ends. Moreover, the last few years have shown that Shia majority areas are not only devoid of development, but the minority community is being politically sidelined too. It is probably for the first time in the political history of Kashmir that a community which constitutes 1/3rd population of Kashmir has no representation in the State Cabinet from the valley; a fact which merits attention. The govt. has turned deaf ears to the incessant demands by the Shias for a birth in the ministerial cabinet. The Shia dominated areas in Kashmir have been completely ignored by the successive regimes of the State politics. The infrastructure facility in some areas is extremely dismal. The condition of roads leading to Balhama, Sofipora and other Shia hamlets of Kashmir clearly shows the partial policies of the government. The Bemina Bridge that connects old Bemina with the Srinagar City was completely destroyed during the heydays of militancy. However, no considerable efforts were made to reconstruct the bridge until 2000, when the work on the bridge was started. The bridge was supposed to be ready for traffic by 2004, but even to this day the sight of an incomplete bridge haunts the residents. Even, when the govt. was able to not only restore or reconstruct the old bridges, which had been damaged in the early 90′s, but to construct new bridges, the Bemina Bridge was not considered a priority. Is it because of the fact that the other side of the bridge has a majority of Shia population? 300 bed sanctioned for Aga Syed Yousuf Memorial District Hospital constructed on daily news only, for every complaint patient is refereed to  SKIMS or SHMS, no upgraded facility is provided. Political transfers are done DC and SSP posted either to work as worker for some minister who got them posted in Budgam, promote minister’s manifesto ,Deputy Commissioner’s office and District Police office has become den of political manifesto. None attention is given to works of district. Communtity exploited in name of Muharram funds There is no denying the fact that Shias in Kashmir have been adversely affected owing to the callous attitude of the govt. The govt. has perhaps forgotten that a state cannot develop unless every community has a due share in the developmental process. A state, or a nation for that matter, cannot dream of development if a chunk of its population remains backward – economically, educationally or politically. Furthermore, by playing sectarian cards the political parties are only aggravating the problem. Shias and the Political issue of Kashmir: There was a time when many Shias resorted to gun during the prime of militancy in the valley and even fashioned their own outfit, Hizbul Momineen (Party of faithful). Number of youth went across the border for training. However, some Shia militants who had crossed the border didn’t return back from the training camps and some were either killed –the outfit too died with them. There is no denying the fact that Shias of Kashmir don’t want Kashmir to accede to Pakistan, as they are aware about the organized massacres of Shias every now and then in Pakistan’s mosques and streets in broad day light. They believe that they won’t be safe in a place which has become a hot bed of sectarian insurgence. Aga Syed Hasan, the president of Anjumani Sharie Shian, is leader of Hurriyat Conference (M) from the Shia community. Aga Hasan is also the member of Hurriyat’s executive council. The Shia community of Kashmir is very distinct from those in the rest of the world. Kashmir is also called ‘peer veir’ (land of saints), for the reason that so many saints and sufis visited the valley to preach Islam, and that aspect of the Kashmiri history and culture is still very evident, particularly in Shia community. Agas and Moulvis are the descendents of some of those venerable saints who came to Kashmir to spread the teaching of Islam. They too have upheld the legacy of their ancestors, vis-à-vis propagation of Islam. One would hardly come across a home where one would not find the followers of either Moulvis or Agas. Marriages are solemnized by them, disputes solved, and other important things too are done with their consent. Shias of Kashmir have so much attachment with their leaders (political as well as religious) that they are apparently unable to decide anything on their own. This strong affection and devotion obligates them to defy death threats and come out in long queues to vote for their leaders. That is the raison d’être why the Shia community does not boycott the elections, like majority of Sunnis do, come out in large numbers, defying the death threats, to vote for their leaders consequently putting their very existence at huge risk. I am confident that the day all Shia leaders unanimously decide not to contest elections; no Shia voter will be seen on the polling booths anywhere in the valley. Shia Imambaras Imambara Zadibal: The Imambara was constructed in nine years (between 1518 to 1527) by Malik Kaji Chak, Chief Minister of Sultan Mohammad Shah. The Imambara is the oldest mambara in the valley. Upto the Dgra regime it was the only Imambaa in the valley. The Imambara has a terrible history. It was set ablaze five times between 1548 and1872 (once it was burnt on the day of Ashura). The custodianship of the Imambara is with All J&K Shia Association. The Imambara was recently reconstructed by the President of All J&K Shia Associatin, Molvi Iftikha Husain Ansari, to make it more spacious. Imambara Hassanabad: The early foundation of Imambara was laid down by Mirza Mohammad Ali, a Srinagar based businessman. Later, it was reconstructed by Aga Syed Ahmad. During the period of Aga Syed Yousuf the large scale construction was carried out. The Imambara is in the custody of Anjumani Sharie Shian, Darul Mustafa, Budgam. Imambara Budgam: Aga Syed Mohammad laid the early foundation of Imambara Budgam. The Imambara was reconstructed by Aga Syed Ahmad and later large scale construction of the Imambara was carried out under the able guidance of Ayatollah Aga Syed Yousuf to make it more spacious. The Imambara is a beautiful piece of Anglo-Iranian art and still holds the honor of being the biggest Imambara in the valley. The Imambara has a capacity of one lac people. The custodianship of the Imambara lies withAnjumani Sharie Shian, Darul Mustafa, Budgam. Imambara Ahmadpora: Molvi Mohammad Jawad got the Imambara Ahmedpora built in 1948. The custodianship of the Imambara lies with All J&K Shia Association.