Shah-i-Hamadan, the “Apostle of Kashmir”
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Islam was introduced in the Valley of Kashmir not by conquest but by gradual conversion effected by Muslim Missionaries. Islam is essentially a missionary religion and the Muslim Missionary, be he a Pir (a spiritual guide) or a preacher, carries with him the Message of Islam to the people of the Land he enters. A Missionary has the spirit of truth in his heart which cannot rest till it manifests itself in thought, word, and deed. The Muslim Missionary who had entered the Valley in the spirit of truth influenced its people by his example, his personal methods of preaching, and his persuasion. The first missionary to visit Kashmir in the time of Raja Suhadeva was Bilal Shah or Bulbul Shah; a well travelled Musavi Sayyid from Turkistan. G.M.D.Sufi in his history of Kashmir, “Kashir”, mentions that the original name of Bulbul Shah was Sharaf-ud-Din Syed Abdur Rahman Turkistani and he was a spiritual disciple of Shah NimatullahWali Farsi, a Khalifa of the Suhrawardi School of Sufis founded by Shaikh-ush-Shuyukh Shaikh Shihab-ud-Din Suhrawardi. The simplicity of faith of Bulbul Shah impressed Rinchan, (the ruler of Kashmir who was originally a Ladakhi); so much that he converted to Islam and became the first Muslim Ruler of Kashmir as Sultan Sadar-ud-Din. After the conversion of Rinchan, his brother-in-law who was the Commander-in-Chief and according to one tradition, ten thousand Kashmiris adopted Islam. For new converts a place of gathering was set up on the banks of River Jehlum called Bulbul Lankar ( a distortion of word Langar) and a mosque was constructed which is probably in ruins now. The arrival of a host of other Sayyids gave a big boost to conversion of people of Kashmir to Islam. The prominent among these were Sayyid Jalal-ud-Din of Bukhara, Sayyid Taj-ud-Din (cousin of Shah-i-Hamadan), and Sayyid Hussain Simanani. Sufi’s “Kashir” gives a very detailed account of the spread of Islam in Kashmir as well as mentions about the arrival of various Muslim Missionaries. However, according to Sufi, the greatest missionary whose personality wielded the most extraordinary influence in the spread of Islam in Kashmir was Mir Sayyid Ali Hamadani also known as Amir-I-Kabir or Ali-I-Sani and popularly called Shah-i-Hamadan. He belonged to the Kubrawi order of Sufis founded by Shaikh Najm-ud-Din Kubra of Khwarizm who died in 618 A.H (1221 A.D.). The Kubrawis are a branch of the Suhrawardi Sufis. The great Sayyid Ali Hamadani was born on 12th Rajab 714 (1314 A.D.) in Hamadan, Iran. He was son of Sayyid Shihab-ud-Din bin Mir Sayyid Muhammad Hussaini and his mother’s name was Fatima. His genealogy can be traced to Hazrat Ali through Imam Hussain, he being sixteenth in direct descent from Ali Bin Abi Talib. Sayyid Ali Hamadani became Hafiz-I-Qur’an in his very early boyhood and studied Islamic Theology. His maternal uncle Sayyid Alala-ud-Din Simnani taught him Tasawwuf or Sufi Mysticism. He became a disciple of Shaikh Abul Barakat Taqi-ud-Din Ali Dusti and after his death of Shaikh Sharaf-ud-Din Mahmud Muzdaqani who desired him to complete his education by extensive travel in the world. In pursuance to the desire of Sayyid Muzdaqani, he journeyed for 21 years and visited several countries. According to Amin Ahmad Razi, Shah-i-Hamadan travelled three times all over the world and met 1,400 saints with whose association he gained extensive knowledge. After completing these travels he returned to Hamadan but the rise of Timur made him to leave for the valley of Kashmir with 700 Sayyids in the reign of Sultan Shihab-ud-Din 774 A.H. (1374 A.D.). The Sultan had gone on an expedition against the ruler of Ohind (near Attock) and his brother Sultan Qutub-ud-Din was acting for him. Shah-i-Hamadan stayed for four months and then went to the scene of the battle and persuaded the belligerents to come to peace. Shah-i-Hamadan then left for Makkah and came back to the valley in 781 A.H. (1379 A.D.) and stayed for two and a half years. He then went to Turkistan via Ladakh in 783 A.H. (Near Leh in Shey there is a mosque attributed to him where he had prayed.) The third visit of Shah-i-Hamadan took place in 785 A.H. (1383 A.D.) but he had to leave Kashmir on account of ill health and stayed with the ruler of Pakhli, Sultan Muhammad at his personal request for ten days. He then retired to the vicinity of Kunar where after a short stay he had a relapse on 1st Zilhijja 786 (1384 A.D.) and ate nothing for five days. On Tuesday, the 5th of Zilhijja, he drank water several times, and on the night of the same day he breathed his last at the age of 72. On his death-bed Bismilla-hir-Rahim Nir Raheem was on his lips, and this, strangely enough, gives the date of his demise. The Sultan of Pakhli wished to bury the Sufi Saint there but his disciples wanted to carry him to Khatlan for burial. To decide the issue they invited the Sultan to move the bier with the corpse over it. However, he could not even stir it from its place. But a single disciple of his was able to lift it and bear it away on his head. A shrine was erected at the honoured place of his death which now falls in Tehsil Mansera of District Hazara of North West Frontier Province. (The actual burial place of Shah-i-Hamadan is a popular Shrine in the Khatlan province of Tajikistan. Last year a colleague had gone there from Kashmir. At the moment there is no direct flight from India to Dushanbe, the capital of Tajikistan. One has to fly to Sharjah and then take a flight to Dushanbe. The other alternative is to fly to Tashkent in Uzbekistan and then go by road. From Dushanbe it is a three hour drive to the town of Koolab where the Shrine is located. It is quite well maintained and well kept. Once Srinagar Airport starts functioning as an International Airport, it will be possible to visit the Shrine of Shah-i-Hamadan in a matter of few hours.)
The presence of Shah-i-Hamadan was a major factor in the spread of Islam in the valley of Kashmir. His co-workers included Mir Sayyid Haidar, Sayyid Jamal-ud-Din, Sayyid Kamal-i-Sani, Sayyid Jamal-ud-Din Alai, Sayyid Rukn-ud-Din, Sayyid Muhammad and Sayyid Azizullah. These Sayyids established Shrines with lodging and langar at many places in the valleywhich served as centres for propogation of Islam. The local Hindu ascetics are said to have challenged Shah-i-Hamadan for trying their supernatural powers and after being humbled by him accepted Islam. The present Ziyarat of Shah-i-Hamadan also known as Khanka Maula is the Chillah-Khana built by Sultan Qutub-ud-Din for the Sayyid at the place where the contest of supernatural powers was held and is not his tomb, which is in Khatlan, Tajikistan. Sultan had great admiration for the Sayyid and at his instance divorced one of his two wives who were sisters as marriage to two sisters is against Shariat. He adopted Islamic dress and always wore a cap given by the Sayyid, under his crown. The cap was passed on to succeeding Sultans and was buried with the body of Sultan Fateh Shah as per his request. Some one had prophesied that the burial of the cap would end the dynasty and curiously the dynasty came to an end with the rise of Chaks.
Shah-i-Hamadan was the author of several books and was also a poet. Two of his works are very well known, Zakhiratul Muluk and Muwwadatul Quraba. Zakhiratul Muluk is based on his political ideas. It is in itself significant that a Sufi should write a book on the nature of the Islamic State, the duties of rulers and the rights and obligations of the people. There are a number of other books written by him on different religious and spiritual aspects. AWRAAD-UL-FATHIYAH, gives a conception of the unity of God and His attributes. Shah Hamadan was also a poet. His Ghazals or odes are naturally Sufistic. The Chahlul Asraar, is a small collection of religious and mystical poems. Shah-i-Hamadan laid emphasis on justice and fought against the rigidities of the caste system and prepared the people to work. The preaching Institutions (Khankas and Mosque) associated with him are situated in different countries i.e. Yarkand (China), Kunar (Afganistan), Bukhara, Samarkand (Uzbekistan), Island of Philippines, Sarai Kaubchou (Russia), Iskardu (Baltistan), Ladakh (Jamia Masjid), Khanka Maula (Srinagar, Kashmir). He also introduced the different handicrafts besides teaching of Islam. As a result the handicraft industry received a fillip in Kashmir. He laid greater emphasis on earning legal livelihood and so rejected all the means available for the support of the Sufis. He earned his livelihood by cap making. This impact of Shah-i-Hamadan continues to be felt after six hundred years of his death. In fact, the modern Kashmir has the spiritual inputs of Shah-i-Hamadan but unfortunately we have drifted away from the spirit of truth in thought, word, and deed, which was his basic philosophy. The so called “Kashmiriyat” does not represent the true and the realistic Kashmir but the spirit of Shah-i-Hamadan does! Kashmir is at present in the utmost need of the revival of the spirit and teachings of this greatest missionary and saint who can be truly termed to be the “Apostle of Kashmir”!
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| Islamic scholar Mir Sayyid Ali Hamadani | |
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Mir Sayyid Ali Hamadani
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| Title | Shah Hamadan |
| Born | 1314 |
| Died | 1384 (aged 70) |
| Ethnicity | Persian |
| Region | Asia |
| Jurisprudence | Islam |
| Main interest(s) | Tasawwuf |
Influenced
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Mir Syed Ali bin Shahab-ud-Din Hamadani (Persian: میر سید علی شهابالدین همدانی, 1314-1384) was a Persian Sūfī of the Kubrāwī order, a poet and a prominent Muslim scholar.[1][2] He was born on Monday, 12th Rajab 1314 (714 AH) in Hamadan[3] and died in 786 AH/1384 in Kunar and was buried in Khatlan.[4] He was very influential in spreading Islam in Kashmir and has had a major hand in shaping the culture of the Kashmir valley.[3] He was also known as "Shāh Hamadhān" ("King of Hamadhān", Iran) and as Amīr-i Kabīr ("the Great Commander"). He wrote several short works on spirituality and Sufism. He was immortalised by poets like Allama Iqbal.
His name was Ali, and titles were Amir-e-Kabir, Ali Sa'ani, Shah-e-Hamadan and Mir. Besides them, the Chroniclers had mentioned several other titles: Qutub-e-Zaman, Sheikh-e-Salikan-e-Jehan, Qutub-Ul-Aktab, Moih-Ul-Ambiya-o-Ul-Mursaleen, Afzal-Ul-Muhaq-e-qeen-o-Akmal-Ul-Mudaq-e-qeen, Al-Sheiyookh-Ul-Kamil, Akmal-Ul-Muhaqqiq-Ul-Hamadani etc.
CONTENTS
FOUNDER OF PASHMINA TEXTILE
The founder of Pashmina shawl textile trade is the great Persian personality Mir Ali Hamadani.[5] Said trade gave strong economic contribution to several countries, such as China, Mongolia, America, India and Kashmir. Mir Ali Hamadani came to the Kashmir with 700 followers.[6] According to the United Nations' (UN) specialized agency UNESCO (report 2014), Hamadani was one of the principal historical figures who shaped the culture of Kashmir; both architecturally and also through the flourishing of arts and crafts hence the economy of that country. The skills and know-how he brought gave rise to an entire industry.[7]
DISCIPLES OF IMAM I HAMADANI
Makhdoum Abdul Rashid Haqqani, the cousin of Makhdoum Baha ul Haq (Baha ud Din Zakrya Multani), was a disciple of Mir Sayyed Ali Hamadani. The mausoleum of Haqqani is in the town of 'Makhdoum Rashid' situated near Multan. Makhdoum Javed Hashmi is the guardian of the shrine of Makhdoum Abdul Rashid Haqqani. A few years ago Javed Hashmi claimed he was the actual heir to the shrines of Bahauddin Zakariya and Shah Rukn-e-Alam as well. He says that his ancestor Abdul Rashid Haqqani and Bahauddin Zakariya were in fact cousins. Makhdoum Shah Mehmood Qureshi, is the custodian of the revered shrines of Hazrat Bahauddin Zakariya and Shah Rukn-e-Alam.
EARLY LIFE
He was born to a noble family in Hamadan and through his father, Syed Shahab Uddin, traced his ancestry to Imam Zain-ul-Abedein and ultimately to Hazrat Ali. His mother Syeda Fatimah, thru seventeen links, reached to the Prophet.
His date of birth is disputed: for some it is the 12th of Rajab-Ul-Marjab 714 Hijri (12 October 1314), while for others it is the 12th of Rajab 713 (12 October 1313). The former date appears more probable.
Education
Sayyid Hamadani came from an educated family, was intelligent, quick of mind and read the Quran under the care of his maternal uncle, Hazrat Ala-Uddin. From the same he took his lessons on various subjects, both practical and spiritual for a period of thirteen years.
Spiritual Training
Hazrat Ala-Uddin then entrusted him to Sheikh Abul Bracket for spiritual training, after the latter's demise he proceeded to Sheikh Mahmud Mizdiqani, a renowned saint of the time. The saint put him to severe tests and thus removed pride and haughtiness from him and inculcated in him the virtue of humility.
Order
He belonged to the Kubraviya Order and received the role of spiritual heir from Sheikh Abul Miamin Najam Uddin Muhammad-bin-Mohammad Azani.
TRAVELS
Syed Ali Hamadani was a prolific traveller in his times and travelled far and wide throughout the Muslim World. His teacher Mahmud Mizdiqani had said to him, "Travel about the world, meet the saints, draw benefits from them as much as you can." Consequently, he undertook the Haj thrice and traveled for twenty or twenty one years. During these journeys he saw the Islamic and other countries and met the holy men there. Mir Syed Ashraf Jahangir Semnani the famous saint of Kichaucha Sharif was a contemporary of Mir Syed Ali Hamdani[8]
To avoid persecution in his homeland at the hands of Timur, he moved to Kashmir with seven hundred followers, during the reign of King Shahab-Uddin. He had already sent two of his followers: Syed Taj Uddin Samnani and Mir Syed Hasan Samnani to take stock of the situation. The ruler of Kashmir became the follower of Mir Syed Hasan Samnani and because of the Kings concurrence he entered Kashmir with a large following. The King and heir apparent, Qutub Uddin, received him warmly. At that time the Kashmir ruler was on war with Firoz Tughlaq and because of his efforts the parties came to terms.
In Kashmir, Shah-e-Hamadan started to preach Islam in an organized manner. He and his followers helped set up a large number of mosques in every nook and corner of the valley, the most famous of them being the Khanqah-e-Muala on the banks of Jhelum River.Another Famous Khankah is located at tral District pulwama known as Khanqah-e-faizpanah.The place Tral was purchased by amir-e-kabir and spread Islam. Shah Hamdan did not stay in the valley permanently but visited the valley on various occasions. The first time was during the reign of Sultan Shahab Uddin in 774 A.H he came, stayed for six months and left. The second time he visited was in 781 A.H. when Qutub Uddin was the ruler. This time he stayed for a year and tried to extend the Movement to every nook and corner of Kashmir, returning to Turkistan via Ladakh in 783 A.H. Third, he visited in 785, with the intention to stay for a longer period but had to return earlier owing to illness.
ILLNESS AND WAFAT
On return from his third visit to Kashmir he reached Kunar via Pikhanli and was received as a royal guest. He fell ill there and died after five days on 6, Zil Haj 786 Hijri.
Compiler, Hasan, in the Tar-eekh-e-Hasan mentions the date of expiry in the Persian couplet, which means:
The great Syed Sirdar (Ali Hamadan) went to the paradise to take rest.
Hasan mentions the year of the death in this couplet.
He was buried at Kulob in Khatlan where people to this day gather in large numbers to pay their homage to him.
Shah Hamadan's efforts reached far and wide and converted a large number of people. The number of his followers was large. A few to mention were: Noor Uddin Jafar Rustaq Bazari Badakhshi, Khawaja Ishaq Khatlani, Sheikh Qiwam Uddin Badakhshi, Mir Syed Husain Samnani, Mir Rukn Uddin, Syed Fakhar Uddin, Qutub-e-Amjad Syed Muhammad Qureshi, Syed Ahmad Qureshi, Syed Muhammad Aziz Ullah, Syed Muhammad murid, and Pir Muhammad Qadri etc.
INFLUENCE ON KASHMIRI CULTURE
Shah-e-Hamadan has been on the principal historical figures who have shaped the culture of Kashmir. His influence on arts and culture and the economy of the valley cannot be overstated. Among the seven hundred followers who accompanied him to Kashmir, were men of arts and crafts who flourished in the valley. They popularized Shawl-making, carpet-manufacturing, cloth-weaving, pottery and calligraphy. Allama Iqbal admits that because of Shah Hamadan the wonderful arts and crafts turned Kashmir into a mini Iran and brought about a revolution in the thinking process of the people. The skills and know-how he brought to Kashmir gave rise to an industry which is world famous even now as the home of Cashmere shawls. The many vocations he introduced in the valley have provided a livelihood to the artisans of Kasmir for centuries.
Shah Hamadan was a Multi-dimensional personality. He was a social reformer besides being a preacher. He brought substantial reforms in the lives of ordinary Kashmiris, getting rid of practices like black magic and Sati. He made Islamic teachings known to the people in Kashmir, convert their beliefs, made efforts for the building of their character and laid down a fool-proof system for the propagation of the Islam. He introduced the Central Asian architecture in the valley and when fused with the Kashmiri architecture, gave rise to a new style. The most famous example of this is the Khanqah-e-Mualla, the monastery dedicated to him in Kashmir. This building, which contains the room where he stayed on his first visit to the valley, is a beautiful model of wooden architecture of Kashmir, with engravings on walls. Friday prayers are said there where hundreds gather to pray. The sacred relics include the Prophet's flag, the pillar of the Prophet's tent, and Shah Hamadan's walking stick.
LEGACY
He is a highly revered figure in Kashmir, parts of Pakistan as well as in Tajikistan, where he is buried. He is credited with having performed many miracles in his time.
A 627 year old chinar tree at Chatargam, Chadoora, Badgam district, Kashmir, said to be the oldest tree of this type in the world, was allegedly planted in 1374 AD by Mir Sayyid Ali Hamadani.[9]
WORKS
Shah Hamadan, besides being a mystic saint and an effective preacher, was a man of letters and wrote about a hundred pamphlets in Arabic and Persian: Zakhirat-ul-Maluk, a famous book, has been translated in many languages. Some other famous works are:
- Sharia Qasida al-Burda copy in Seikh Abdul Qadir Jeelani Lebary in bagdad (Start with fa cal Sultan Awilya said Ali Hamadani.[10]
- Risalah Nooriyah, is a tract on contemplation.[3]
- Risalah Maktubaat, contains Amir-i-Kabir’s letter.[3]
- Dur Mu’rifati Surat wa Sirat-i-Insaan, discusses the bodily and moral features of man.[3]
- Dur Haqaa’iki Tawbah, deals with the real nature of penitence.[3]
- Hallil Nususi allal Fusus, is a commentary on Ibn-ul-‘Arabi’s Fusus-ul-Hikam.[3]
- Sharhi Qasidah Khamriyah Faridhiyah, is a commentary on the wine-qasidah of ‘Umar ibn ul-Fariz who died in 786 A.H. =1385 A.C.[3]
- Risalatul Istalahaat, is a treatise on Sufic terms and expressions.[3]
- ‘ilmul Qiyafah or Risalah-i qiyafah is an essay on physiognomy. A copy of this exists in the United States National Library of Medicine.[3]
- Dah Qa’idah gives ten rules of contemplative life.[3]
- Kitabul Mawdah Fil Qurba, puts together traditions on affection among relatives.[3]
- Kitabus Sab’ina Fi Fadha’il Amiril Mu’minin, gives the seventy virtues of Hazrat ‘Ali. Arba’ina Amiriyah, is forty traditions on man’s future life.[3]
- Rawdhtul Firdaws, is an extract of a larger work entitled.[3]
- Firdawsul Akhyaar, by Shuja-ud-Din Shiruyah.[3]
- Manazilu Insaaliqin, is on Sufi-ism.[3]
- Awraad-ul-Fatehah, gives a conception of the unity of God and His attributes.[3]
- Chehl Asraar (Forty Secrets), is a collection of forty poems in praise of Allah and The Prophet
- Zakhirat-ul-Muluk, a treatise on political ethics and the rules of good government.[3]
- The Nurbakhshis of Baltistan: Crisis and Revival of a Five Centuries Old Community, Andreas Rieck Die Welt des Islams, New Ser., Vol. 35, Issue 2 (Nov., 1995), pp. 159–188
The Nurbakhshis of Baltistan: Crisis and Revival of a Five Centuries Old Community
BIBLIOGRAPHY
- John Renard 2005: Historical Dictionary of Sufism (Historical Dictionaries of Religions, Philosophies and Movements, 58), ISBN 0810853426
EXTERNAL LINKS
- Long biography
- Tajik banknotes - includes picture of 10 Somoni note with Hamadani's face.
- The Shrine & Mausoleum of Mir Sayid Ali Hamadani
- Islam in Kashmir Book Review
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