By Binish Qadri, New Age Islam
early period of Shah Mir dynasty is characterised by and noted for the arrival
of the Sufi Muslim saints, particularlySayyid Ali Hamadani, who contributed
very much to the growth of Islam in Kashmir. The valley is known as Pir-i-Vaer
and has a relic of Sufism. Mir Sayyid Ali Hamadani, also known as Amir-i-Kabir
(the Great Commander), and widely known as Shah-e-Hamadan (King of Hamadan) is
the 14th-century Persian Sufi saint of the Kubrawiya order.Through his poetry
he spoke about the divine interaction between man and God (Al-Islam.org).
According to him, Islam is the venue for the illumination of the soul and
strengthens imaan(faith) and we must, therefore, protect it.
poetry touches different facets of the life of mankind. It teaches us great
values and philosophies of life which is why he deserves to be in the category
of great Muslim philosopher and a Sufi saint par excellence. He played a great
role in spreading Islam in Kashmir.
he developed art and culture of the Kashmir valley and is considered as having
brought various skills and expertise, crafts, and industries from Iran into
Kashmir which tags him one of the great social and economic reformers of
said that he brought with him 700 supporters and followers together with some
weavers of carpets and shawls, who trained and taught the craft of Pashmina
textile and carpet making to the local populace (Rafiabadi, 2003). His active
participation and support in textile weaving benefited the state of Jammu and
Kashmir, particularly Ladakh. The growth and development of the textile
industry in Kashmir raised its demand for fine wool, increasing migration from
Kashmir to Ladakh, which in turn meant that Kashmiri Muslim groups settled in
Ladakh, carrying with them art and crafts such as minting and writing
production and distribution of art and crafts for which factors of production,
especially skilled man-power play a great role. He took no interest in social
welfare and economic growth and development together with growth and
development of Islam in Kashmir. At a very young age, he felt an
indifferencetowards the material life and am interest in Islamic mysticism.
order to acquire knowledge of Islamic theology and mysticism, he spent his
early years under the guidance of his maternal uncle Sayyid
Ala-ud-DaulaSimnani, a well-known Kubrawi saint of Simnan, Iran.He focussed on
acquiring knowledge that is useful for inner enrichment. He had the aptitude
for making profitable use of that knowledge by practicing Sufism as a way
towards all-inclusive Islamic education.
and Kashmir is highly indebted to Shah-e-Hamadan as far as the evolution of
Islam and the development of art and culture is concerned. He wrote
Risala-i-Wujudiyssya, an area for the justification of that principle along
with two notes cum commentaries on Fusus-al-Hikam, and Ibn Arabi's work on
Al-Insan-al-Kamil. The philosophies and thought in the present-day South Asia
depend a good deal on Shah-e-Hamadan’s writings and lessons. The focus of
Shah-e-Hamadan on the philosophy of Ibn-Arabi made him a celebrity and a guide
in South Asia.
iscredited with presenting the philosophy of Ibn-Arabi to South Asia. His
social, religious, and economic contributions and understanding of Islam is a
guiding light and a symbol of hope for the nations falling under crisis and
violence. He is undoubtedly one of the great reformers until today who
travelled (Irmtraud, 1997) seeking knowledge and preached Islam in different
parts of the world including China, Afghanistan, Syria, Uzbekistan, and
Turkestan (Najafi, 2005). It was he who revitalized Islam in Kashmir. His
writings and poetry have been greatly appreciated, respected and loved by
Muslim scholars across the world and medieval reporters. Amir Ahmad Razi in his
work ‘‘HafatIqlam’’states that Shah-e-Hamadan went round the world three times,
and met one thousand and four hundred saints (Rao, n.d.).
not tolerate any misuse and mistreatment to Islam and has protested against all
such activities that are a source for the moral ruining of mankind. He was well
versed with the fundamentals of Islam and even carried it through his preaching
in different parts of the world. He by way of his superior understanding of the
maker and making made it possible to tell people about the importance of
religion in the upliftment and guide to mankind to the right path. His
preaching reflects his religious passion, dedication, and commitment to Allah.
There is no work and lesson of him which doesn’t convey social, religious,
economic, historical, and cultural messages.
is a considerate need for revisiting Shah-e-Hamadan’s religious philosophy for
he not only followed Islam by letter and spirit but also openly advocated moral
values of Islam and its principles. Philosophy is an inquiry for truth
conducted by philosophers to know the right way and attitude of life. It is a
witness to the fact that the rise and fall of civilizations is a matter of how
they consider their religious philosophy together with social, cultural,
political, and economic factors. All those nations had a fall who neglected the
role of religion and the religious philosophies of its great leaders.
nations in general and South Asian nations, in particular, must revisit the
religious philosophy of Shah-e-Hamadan in order to resolve their social,
religious, cultural, political and economic problems. The people of the Muslim
world are likely to rise against the covetous, and immoral set-ups which the
advanced countries have developed and enforced on the less advanced countries,
particularly South Asia if they follow the footsteps of great Muslim leaders.
And for that matter, we need to do an extensive literature review of the saints
and Sufis, who went to far-off places for preaching Islam and spread their
faith through precept and example.
Karim Najafi (2005). Intellectual movements during Timuri and Safavid period:
1500–1700 A.D. Delhi: Indian Bibliographies Bureau. ISBN: 978-81-85004-66-2.
Jacqueline H. (2008). Trade and Contemporary Society along the Silk Road: An
Ethno-history of Ladakh. Routledge Contemporary Asia. Routledge. pp. 44–45.
Hamid Naseem (2003). ‘’World Religions and Islam: A Cortical Study. Part 2’’
Sarup& Sons. pp. 97–105. ISBN: 9788176254144.
V.S. (n.d.). A History of Kashmir (Up to 1947). Academic Publications, Darya Ganj,
New Delhi. Printed at Taj printers, New Delhi.
Irmtraud (1997). The Past in the Present: Horizons of Remembering in the
Pakistan. RüdigerKoppe. ISBN: 978-38-96451-52-1.
Binish Qadri is an award-winningresearch scholar,
Department of Economics, Central University of Kashmir and Editor in EPH -
International Journal of Business and Management Science & Asian Journal of