A Muslim Missionary in Mediaeval Kashmirsi work Tohfatu'l-Ahbab, the biography of Shamsu'd-Din Muhammad Araki, an Iranian Shi`a Muslim The 13th century Mongol incursions into the vast Asian region and across the great Himalayan watershed disrupted the entire trading network of the Asian continent of those days. It consequences were particular disastrous for landlocked Kashmir, which had been weakened by appalling bankruptcy and the sordid inter-group rivalry among its countries, nobles and Damara chiefs. This depressing political and social scenario whetted the lust of adventurers in her northern and western neighbourhood for capturing more territories and raising new principalities. In the first quarter of the 14th century they succeeded in overthrowing the two thousand-year-old Kashmir Hindu ruling house, grabbed political power and laid the foundation of Kashmir Sultanate. This event was fraught with far-reaching consequences. Replacement of an indigenous regime of fair antiquity with one rooted in alien civilization could remain in place only when a supportive social structure legitimized it. This is the reason why the 14th century Muslim missionaries from Iran and Central Asia were more than welcome to the new ruling apparatus in Kashmir. It may be reminded that more than two centuries prior to that, pursuit of rational sciences that had originated in Greece and were grounded in logic had come under severe strain in Islamic world from orthodoxy relying on the support of feudal oligarchies and local satraps in Iran and Turkistan. In the period under consideration, Muslim missionaries of those regions, vying with their Arab counterparts, took upon themselves the onerous task of designing the requisite social structure for vulnerable societies like the one in Kashmir. A prominent person to take the lead in this enterprise was Mir Sayyid `Ali Hamadani (A.D. 1381) followed by others but more notably Amir Shamsud-Din Araki (A.D.) 1477), the founder of Nurbakhsiyyeh Sufi order in Kashmir. Tofatul-Ahbab is a record of his mission in Kashmir. It has two broad divisions: the first one gives us a vivid description of the serious professional study of Islamic theology and tradition, rigorous penance after Sufi practices and nerve-breaking training prescribed for a spiritualist to attain perfection and become an accredited and admired sufi saint. These details are useful to understand the making of Sufi preceptors and Sufi orders. The second one describes how the missionary translated religions injunctions into practice for spreading the (Muslim) faith and culture in Kashmir by a systematically worked out plan of brute force. The book could certainly provide fresh insights to researchers for revaluing some of the controversial aspects of the mediaeval history of India.