BY DR.ABDUL AHAD
As amply borne out by history, these missionaries, mostly Sufis and saints, chose a convincing course of action. It was non-violent and humanıstic in its manifestation; decidedly better than persecution. To make it more effective and viable, they allied themselves with the Sultans, inspiring them to recognize 1ndustry as a main source of economic rejuvenation and cultural renaissance of Kashmirian society. They persuaded them to introduce Central Asian type Karkhanas which were bound to improve the condition of the people”. With the establishment of these Karkhanas the Kashmiris began appreciating the transformative role of the Islamic ideology based on the principle of al-kasib-i-habib-ull-ah (only those who earned their bread with the sweat of their brow would be dear to God).
Besides, there were two more reasons that paved the way for the establishment of Karkhanas in Kashmir:
The missionaries wanted to cater to their urban tastes which they had developed while living in the posh cities of Iran, Yarkand, Samarqand and Bukhara. Since Kashmir could not provide them the amenities and benefits of city life, due to historical limitations, the introduction of Karkhanas became absolutely necessary. And these missionaries wanted to engage themselves in some kind of economic activity, besides, preaching Islam. This could have been done mainly by the establishment of Karkabnas, with which they were thoroughly acquainted and in them they could have been easily employed as they were well trained in various arts and crafts.
Thus, the Muslim missionaries proved instrumental in promoting in Kashmir the establishment of Central Asian Karkhanas whose prosperity largely depended on the Iraqi, Tabrizi and Egyptian craftsmen who had been actually brought into the realm of Golden Horde by the Mongols. Among the Sultans, Qutb-ul-Din (1374-89) was the foremost to put in reality the desire of a well-known missionary of great esteem and veneration Sayyid Ali Hamadani at whose behest he reorganised the woollen Industry of Kashmir? It produced soft and delicate Pashmina that was specifically liked by the missionaries.
Similarly, Sultan Zain-ul-Abidin appears to have made unrelenting efforts to introduce Karkhanas of carpet weaving,paper-machie, wood carving and metal works. He made arrangements also to intensity the production of the textile industry by improving the loom which increased to 2000 units. Besides, he encouraged the skilled craftsmen, provided them amenities necessary for the development of industry.The contemporary records do not fail to notice Zain-ul-Abidin’s devotion to artists and craftsmen; and the high standard he set for admitting the excellent among them to his patronage. He also invited the select craftsmen to settle, along with their families, in the cities and towns of Kashmir, where flourishing industry had increasingly ensured an urban culture. Thus, Zain-ul-Abidins’ patronage of Karkhanas was guided by the considerations of the economic and cultural development of the people of Kashmir than any other consideration, and that is why he also encouraged merchants to export textile goods to foreign countries and, thereby, transformed traditional marketing.
He inspired his successors to interest themselves in the promotion of both industry and commerce. Consequently, his successors took measures to develop industry, marketing and export trade of Kashmiri goods to foreign countries. The export trade was necessary for the intensification of the production of Karkhanas in Kashmir and also for the prosperity of the people. It tangibly expressed itself in the Kashmiri products especially fabrics sent to Tehran, Meshhad, China and India. Thus, the continuous flow of export trade did not only promote marketing in Kashmir but also its economic and political contacts with the outside world.
All this suggests that certain improvements did take place to make the Kashmiri industry definitely better than what it was in the ancient times.This was, in fact, a clear breakaway from the past in a major sphere of people’s life and activities. And it became more prominent after 1586, when Emperor Akbar annexed Kashmir to his Empire. It may be argued without fear of contradiction that during the Mughal reign Karkhanas in Kashmir entered into a new phase of their development that, subsequently, manifested itself in the simple capitalist mode of production. But, before emphasizing this point, it is interesting to know the factors that resulted in the Mughal patronage of the Kashmiri industry.
Among these factors, the ever-increasing liking of the Mughal emperors for the Kashmiri textiles was the foremost. The source materials at our disposal speak unequivocally of the keen interest shown by the Mughals in obtaining the Kashmiri fabrics, particularly shawls. According to Abul Fazl, Akbar wore the shawl as a sign of auspiciousnesss. In his Tuzk, Jahangir also refers to his fondness for this stuff’. Besides, the Kashmir fabrics were a symbol of prestige for the Mughal nobility. Thus, the fascination of the Mughal royalty and nobility for the Kashmiri fabrics resulted in a boom for its industry.
Secondly, immense wealth possessed by the Mughals proved a mighty weapon in changing the very complexion of the Kashmiri Karkhanas. Their riches, grandeur, comforts, luxuries and etiquette made them develop a convention of presenting various fabrics to the mansabdars, the jagirdars and the umara and to other dignitaries on different occasions. The Kashmiri products
and artistic textiles were given as presents to princes, ladies of the imperial harem, governors and newly appointed persons also. Furthermore, the Mughal rulers sent Kashmiri products as presents to foreign monarchs and also offered them to the envoys who visited India from time to time.
As a result, the Kashmiri Karkhanas came to be geared to the satisfaction of the demand of the imperial court. Considering the ever increasing number of the dignitaries, national and international, who received Kashmiri products as presentsts, it became imperative for the Mughals to organise Karkhanas on broader lines to ensure large production to meet the demand of the times.
Dr. Abdul Ahad is a well-known historian of Kashmir. He presents a perspective on the Kashmir issue and talks about Kashmir’s history and individuality and personality.
