1-     Introduction
In tenth century, at the same time as Iran, Persian language and literature flourished in India and Kashmir, and perhaps the Persian literature flourished in India more than Iran. Moreover, kings who were really fond of literature supported the poetry and Persian language. The Persian language was replaced by Sanskrit since the time of Shah Zain al-Abedin Shahmiri in the Gurkani period in Kashmir. During this brilliant period, many works were dedicated to Persian poetry and literature in India and Kashmir, and even a style called "Indian Style" was formed. Muslim governments played a major role in the development of culture, especially Persian art and literature in India, and Iranian poets regarded India as their second home. The golden age of Persian poets dates back to India's Gurkani period (Salimi, 1372: 128). This period coincides with the Safavid era in Iran. During this period, however, the poetry market was booming in the court of the Gurkani, the Safavid kings paid no attention to it (Nafisi, 1363: 1/352).
The most brilliant period of Gurkani reign in terms of political power and the development of Persian culture and literature in India was the era of Jalaluddin Akbarshah (963-1014 AH). He was at the height of the promotion of Persian poetry and the cultivation of poets that none of the kings of Iran or India could achieve that (Safa, 1999, Vol. 5, Section 1: 455). The result of this political and cultural situation is the growth of poets such as Sheikh Ya'qub al-Sarfi who have created many works in literary-historical areas, and other subjects of Islamic culture.
2-     Research methodology
The present article attempts to analyze Maghazi-al-Nabi, written by Sarfi Kashmiri, using a descriptive-analytical method. The researcher while briefly explaining the style of “writing Maghazi” introduces Sarfi and analyzes the structure of this work. Furthermore, he has also analyzed the narrative of the Prophet's life and detailed the specific features of this work.
3-     Discussion
Sheikh Ya'qub, under the pseudonym of Sarfi, was one of the most knowledgeable and respected people of his era in India, and he was born in 928 AH. (1521 AD) (Erfani, 1335: 143).
Accompanied with hagiographers and with rich philosophical, mystical, moral works and, his unique poems, Sarfi was able to find his position among the greatest mystics and most distinguished scholars of Jalaluddin Muhammad Akbar's era. According to Abd-al-Qader Bada'uni in Muntakhab-ut-Tawarikh (Selection of Chronicles) both King Homayun and King Akbar respected him and firmly believed in him (Bada'uni, 1869: 3/142).
Most of the authors who have written about Sarfi primarily consider him an intelligent scholar and believe that being just known as a poet was a trivial position for him (including: ibid 911; Sadiq ibid, 409) and generally, in poetry, his contemporary poets referred to him in order to solve the ambiguity of their poems and literary puzzles (Ghaffarava, 1390: 196).
 Sarfi is the first poet of Kashmir who has written against Nizami Ganjavi’s poem, Khamsa or Panj Ganj (Five Treasures) (Tiko, Ibid: 8). the poems in his Khamsa are as follows: Moslek-al-Akhyar against which is Makhzan-al-Asrar ('The Treasury or Storehouse of Mysteries), wamaq o azra(993 AH) against which is Khosrow o Shirin, Leyli o Majnun(998 AH), against which is Leyli o Majnun, Maghazi-al-Nabi against which is Eskandar-Nâmeh  and Maghamate morshed (1000AH).
The word ‘Maghazi’ is taken from the root ‘Ghazv’ and ‘Al-Ghazv’ means warfare and conflict (Raghab Isfahani, 1412 AH: 606 and Tariihi, 1416 AH, vol 1: 315).  In fact, the word ‘Ghazveh’ refers to the wars of the Prophet's era, which were carried out by his command. ‘Maghazi’ is the plural of ‘Maghzi’ or ‘Maghza’ and is the name of a place where all wars take place there (Farahidi, 1409 AH, vol 4: 439-440). Indeed, according to some contemporary experts, "the earliest studies of the life of the Prophet Muhammad are called ‘Maghazi’ (Al-Douri, 2007: 19 and 53).
The word ‘Maghazi’ has both general and specific meaning. In general sense, it is synonymous with ‘Sireh,’ (the Prophet’s lifestyle) and in a specific sense it includes the history of the wars of the Prophet of Islam" (Moradi Nasab, 2003: 28). The importance and necessity of writing Maghazi, in addition to recording and narrating an important historical event can also be clearly seen in the words of the infallible leaders (Imams).
Analyzing the existing manuscripts of the Maghazi al-Nabi indicates that this work is not limited to the life of the Prophet and has been composed of numerous discussions. In general, they can be divided to seven categories as follows: The life of the Prophet, the life and thoughts of the poet, the foundations of mysticism and Sufism, the praise of the ancestors of Sufism, the praise of God and the praise of the Prophet has led to the publication of this book and other themes.
The historical and literary features of the above-mentioned work can be summarized in five categories of ‘documentary’, ‘analytical’, ‘detail-oriented approach, ‘applying narrative techniques,’ and ‘reflecting the poet's beliefs and thoughts in the context of history.’
4-     Conclusion
In response to the question, what are the components of the "Maghazi" as a "historical poetic work?” The research indicates that the poet, like a historian researcher, has set his poetic history based on documentations, and he cites from "Ruza al-Ahab" and "Sahih Bukhari" as the main sources of the research. The poet's technique used in the arrangement of the contents is based on the "History of Houliat” and the life of the Prophet, which is a kind of narrative version of "poetic writing." In addition to elaborating on history, Sarfi has also analyzed the events and incidents and the grounds for waging the wars in narrating the history of the Prophet’s life.
In response to the second question that what narratology method does Sarfi use in narrating the history of Prophet? The poet has mentioned all of the events of the Prophet's life, unlike the title of the book ‘Maghazi.’ A detailed statistical analysis shows that more than 69 percent of the book's content is dedicated to the life and wars of the Prophet from which the Prophet’s pre-birth narratives are 2.6 percent, infanthood to childhood 5 percent, adulthood to Besat (Prophetic mission) 1.7 percent, Besat to Hejrat (Prophet’s migration from Mecca to Medina) 12.6 percent, The first year of Hejrat to the fourth year of Hejrat totaling 28.2 percent, the fifth year of Hejrat to the eighth year of Hejrat is 34.1 percent and the ninth year of Hejrat to the eleventh year of Hejrat is 15.8 percent, and the rest is dedicated to the praise of God, the life and beliefs of the poet, etc. In Maghazi the poetic imagination and illustration is based on literary tradition and there is no particular innovation in it, for its purpose is the poetic narration of the Prophet’s life in simple language. Sarfi’s poetic history is partly influenced by the Shiite thoughts, and it commemorates Imam Ali and all infallible Imams. Due to the poet’s Sufi mentality, the reader is likely to witness Sufi thoughts in the text. 
 
 
 
 
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