Biographies

"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."

"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."

"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."

"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."

"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."

"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)."

"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."

"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."

"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."

"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)."

"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."

"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."

"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 practices 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 descendants 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."

"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)."

"Sailors of old were often beset, as we learn from the histories, by an incredible anxiety and by great peril, for, when storms raged and the sight of sun and stars was cut off, they knew not whither they were sailing, neither could they by any means or by any device find out."

"Verticity. Polar strength—activity (or what in Gilbert's day was understood as energy); not gyrating, vertiginous, but turning power: nor is it polar revolution, but a directing virtue, an innate turning vigor (virtus convertens)."

"Sphere of coition. The entire space over which the smallest magnetic body moves toward a loadstone."

"Sphere of influence. The entire space over which the force of a loadstone extends."

"Paralleletically. In the direction of a parallel of latitude."

"Ostensio. Physical demonstration (opposed to theory)."

"Magnetized versorium. An iron bar or needle resting on a point (electroscope) and put in motion—excited—by the loadstone or natural magnet."

"Magnetic coition. This phrase is used rather than attraction because magnetic movements do not result from attraction of one body alone but from the coming together of two bodies harmoniously (not the drawing of one by the other)... the coition is always vigorous, even though heavy substances make opposition."

"Excited magnetic body. One such as iron or steel that acquires magnetism from a loadstone or natural magnet."

"Electrics. Bodies that attract in the same way as amber."

"Declinatorium. A bar or needle movable vertically on its axis and that is excited with a loadstone; used in the dip instrument."

"Crotch. Name sometimes given to the end not touched and excited, although in some instruments both ends are commonly so designated, according as they are most convenient for excitation by the loadstone."

"Cuspis (point). The end of a magnetized versorium."

"Armed loadstone. One that is furnished with an iron helmet or cap."

"Why should I, in so vast an ocean of books whereby the minds of the studious are bemuddled and vexed; of books of the more stupid sort whereby the common herd and fellows without a spark of talent are made intoxicated, crazy, puffed up; are led to write numerous books and to profess themselves philosophers, physicians, mathematicians, and astrologers, the while ignoring and contemning men of learning: why, I say, should I add aught further to this confused world of writings, or why should I submit this noble and (as comprising many things before unheard) of this new and inadmissible philosophy to the judgment of men who have taken oath to follow the opinions of others, to the most senseless corrupters of the arts, to lettered clowns, grammatists, sophists, spouters, and the wrong-headed rabble to be denounced, torn to tatters, and heaped with contumely."

"Even as geometry rises from certain slight and readily understood foundations to the highest and most difficult demonstrations, whereby the ingenious mind ascends above the aether: so does our magnetic doctrine and science in due order first show forth certain facts of less rare occurrence; from these proceed facts of a more extraordinary kind; at length, in a sort of series, are revealed things most secret and privy in the earth, and the causes are recognized of things that, in the ignorance of those of old or through the heedlessness of the moderns, were unnoticed or disregarded."

"Every day, in our experiments, novel, unheard-of properties came to light: and our Philosophy became so widened, as a result of diligent research, that we have attempted to set forth, according to magnetic principles, the inner constitution of the globe and its genuine substance, and in true demonstrations and in experiments that appeal plainly to the senses, as though we were pointing with the finger, to exhibit to mankind Earth, mother of all."

"Your work, I say, that has been kept back for so many years, your New Physiology of the Loadstone and of the Great Magnet (i.e. the Earth)—a philosophy never to be sufficiently admired; let it go forth into the light of publicity; for believe me... these your books on the Loadstone (De Magnete) will do more to perpetuate your memory than would the monument of any Magnate (Magnatis cujusvis) erected over your grave."

"While we devoutly acknowledge and adore the inscrutable wisdom of the triune Godhead, having with all diligence investigated and discerned the wondrous work of his hands in the magnetic movements, do hold it to be entirely probable, on the ground of experiments and philosophical reasons not few, that the earth while it rests on its centre as its basis and foundation, hath a spherical motion nevertheless."

"It does not seem to have been the intention of Moses or the prophets to promulgate nice mathematical or physical distinctions: they rather adapt themselves to the understanding of the common people and to the current fashion of speech, as nurses do in dealing with babes."

"Which theory is the more probable, that the equinoctial circle of the earth may make a rotatary movement of one quarter of an English mile, (60 miles being equal to one degree on the earth's equator in one second of time... or that the equator of the primum mobile in the same time, with inexpressible celerity, makes 5,000 miles and that in the twinkling of an eye it makes about 50 English miles, surpassing the velocity of a flash of lightning, if they are in the right who most strenuously deny the earth's motion?"

"As for... the circular motion of the earth and the terrestrial poles, though many will deem it the merest theorizing, still I do not see why it should not meet with indulgence even among those who do not acknowledge the earth's motion to be spherical, seeing that even they cannot readily extricate themselves from the many difficulties that result from a diurnal motion of the whole heavens."

"All those who have imagined or accepted certain "respective points" as well as they who speak of magnetic mountains or rocks or poles, will begin to waver as soon as they read these your books on the Loadstone and will of their own accord come over to your opinion."

"I come therefore to the cause of magnetic variation—a problem that till now has perplexed the minds of the learned; but no one ever set forth a cause more probable than the one proposed now for the first time in these your books on the Loadstone. The fact that the magnetic needle points due north in the middle of the ocean and in the heart of continents—or at least in the heart of their more massive and more elevated parts—while near the coasts there is, afloat and ashore, an inclination of the needle toward those more massive parts, just as happens in a terrella that is made to resemble the earth globe in its greater elevation at some parts and shows that it is weak or decayed or otherwise imperfect elsewhere: all this makes exceedingly probable the theory that the variation is nothing but a deviation of the magnetic needle to those more powerful and more elevated regions of the globe."

"That discovery of yours, that the entire globe is magnetical, albeit to many it will seem to the last degree paradoxical, nevertheless is buttressed and confirmed by so many and so apposite experiments... that no room is left for doubt or contradiction."

"Hardly twenty years after the English artificer, Robert Norman, had in 1576, devised the inclinatorium, which enabled him to determine the dip or inclination of the magnetic needle, Gilbert boasted that, by means of this instrument, he could ascertain a ship's place in dark starless nights. Gilbert commends the method as applicable aere caliginoso [dark atmosphere]; and Edward Knight, the English mathematician, in the introduction which he added to his master's great work, describes this proposal as "worth much gold." Having fallen into the same error with Gilbert of presuming that the isoclinal lines coincided with the geographical parallel circles, and that the magnetic and geographical equators were identical, he did not perceive that the proposed method had only a local and very limited application."

"If these books of yours on the Loadstone contained nought save this one method of finding the latitude from the magnetic dip, now first published by you, even so our British mariners as well as the French, the Dutch, the Danes, whenever they have to enter the British sea or the strait of Gibraltar from the Atlantic Ocean, will justly hold them worth no small sum of gold."

"It is highly probable that in proceeding a very short distance from south to north (or vice versa) there will be a pretty sensible change in the dip; and thus the dip being carefully noted once and the latitude observed, the same place and the same latitude may thereafter be very readily found by means of a dip instrument even in the darkest night and in the thickest weather."

"The iron pointer suspended freely and with the utmost precision in equilibrium on its axis, and then touched and excited with a loadstone, dips down to a fixed and definite point below the horizon (e.g. in the latitude of London it dips nearly 72 degrees) and there stands. But because of the wonderful agreement and congruency manifested in nearly all and singular magnetic experiments, equally in the earth itself and in a terrella, (i.e. a spherical loadstone), it seems (to say the least) highly probable and more than probable that the same pointer... will at the equator stand in equilibrium on the plane of the horizon."

"Since the magnetic pointer does not always regard the same northern spot in every locality, but usually varies therefrom, either to the east or to the west, tho' it nevertheless hath and holds ever the same variation in the same place, wherever that may be; it has come about that by means of this variation (as it is called) closely observed and noted in certain maritime regions, together with an observation of the latitude, the same places can afterward be found by navigators when they approach and come near to the same variation. ...Thanks to this magnetic indication, that ancient geographical problem, how to discover the longitude, would seem to be on the way to a solution."

"To give here such an analysis as Gilbert's admirable work merits would be impracticable but the short review of it made by Dr. John Robison deserves... reproduction as follows..."

"England's great poet, John Dryden, tells us: "It is almost impossible to translate verbally and well at the same time; for the Latin (a most severe and compendious language) often expresses that in one word which either the barbarity or the narrowness of modern tongues cannot supply in more. ...But since every language is so full of its own proprieties that what is beautiful in one is often barbarous, nay, sometimes nonsense, in another, it would be unreasonable to limit a translator to the narrow compass of his author's words; it is enough if he choose out some expression which does not vitiate the sense.""

"It is known that in the philosophy of the schoolmen (as in that of Aristotle) form—forma—means that which added to matter—materia—constitutes the true nature of the thing. Matter per se is indifferent, indefinite; form gives it definiteness. The earth is informed with verticity—that is its prime distinction. When any portion of the earth loses verticity it loses its forma—is deformate. To restore to it verticity, is to reformate it, or to informate it. Portions of the earth that are deformate are, as it were, effete, excrementitious, waste matter."

"Not only does Gilbert frequently make use of what he terms "words new and unheard-of," besides attaching to many others a signification far different from that generally recognized at this day, but, what is worse, he retains to a great extent the terminology of the mediaeval scholastic philosophers."

"In the words of the celebrated English mathematician, Edward Wright, I doubt not that our united efforts "will find the heartiest approval among all intelligent men and children of magnetic science.""

"In truth, in my opinion, there is no subject-matter of higher importance or of greater utility to the human race upon which you could have brought your philosophical talents to bear. For by the God-given favor of this stone has it come about that the things which for so many centuries lay hid—such vast continents of the globe, so infinite a number of countries, islands, nations, and peoples—have been, almost within our own memory, easily discovered and oft explored, and that the whole circle of the globe has been circumnavigated more than once by our own Drake and Cavendish."