Ladakh has a distinct identity shaped by its geography, climate, culture, and spiritual values. It draws global attention for its unique topography and distinct cultural ethos. Its location on major trade routes gives it a special strategic importance. It is a high-altitude realm of gold-lit mountains, whispering winds, and cliff-side monasteries, where prayer flags colour the thin, pure air and the stark, silent landscape feels both earthly and otherworldly. Historical sources show that the people of this region had a strong interest in religion and spirituality, and it continues even today. The atmosphere of Ladakh gives visitors mental calm and spiritual bliss. Many tourists from the west visit the region in search of spiritual peace and are overwhelmed by its charm. Although most people believe Ladakh is largely Buddhist, this is not accurate: Leh district has a Buddhist majority, Kargil district has a Muslim majority, and overall, the populations of Buddhists and Muslims in Ladakh are almost equal. According to historian Abdul Ghani Sheikh, the region stayed connected to the outside world until about a century ago. The Turkic language was once the second most spoken language. During the nineteenth and early twentieth centuries, Ladakh remained a centre of rivalry between Britain, China, and Russia. Traders, travellers, spies, and soldiers moved through Ladakh between Kashmir and the cities of Yarkand, Khotan, and Kashgar in Xinjiang. For them, Ladakh was a key route. The spread of Islam in Ladakh and Baltistan is linked to Mir Syed Ali Hamadani. Many Kashmiri historians and oral traditions state that Shah Hamadan introduced Islam to Ladakh.There is no early comprehensive history of Ladakh written near the period when Islam reached the region. Early conditions remain unclear.
T W Arnold writes in 'The Preaching of Islam',
''To the north and northeast of Kashmir, the provinces of Baltistan and Ladakh are inhabited by a mixed Tibetan race, among whom Islam has been firmly established for several centuries, but the date and manner of its introduction are unknown.'' (1)
A Ladakhi prince named Rinchan accepted Islam at the hands of Sheikh Sharafuddin Turkistani during the thirteenth century when Islam began spreading in Kashmir. He became the first Muslim ruler of Kashmir with the title Sultan Sadruddin. Historical records indicate that Muslims travelled to Ladakh from Kashmir and Central Asia for trade. Some settled there and adopted local culture. Scholars believe that during the fourteenth century, the efforts of Shah Hamadan produced a considerable Muslim population in Ladakh. Afterward, he travelled from Ladakh toward Chinese Turkestan for missionary work. His long journey across Kashmir, Ladakh, and Baltistan is seen as one of his greatest contributions. His Sufi order valued travel as a core part of spiritual life. He spent much of his life on the move.Local historical texts do not record the arrival of Shah Hamadan in Ladakh. Scholars rely on external evidence.
Dr Syeda Ashraf Zafar writes that Shah Hamadan travelled across the subcontinent, Turkestan, and Ladakh (2).
The historians like Hashmatullah Khan, Kacho Sikandar, and Abdul Ghani Sheikh state that Mir Syed Ali Hamadani was the first Muslim to reach Ladakh and that he introduced Islam to the region. Due to limited historical records, the writers mostly depend on oral traditions. In the absence of written sources, oral accounts gain some sort of importance.Shah Hamadan holds deep respect among the people of Ladakh, especially among Muslims. They believe he laid the foundation of Islam in the region. Oral traditions mention that he built mosques in Leh, Zanskar, Skardu, Khardung, and other areas.
External sources and oral accounts show that Shah Hamadan reached Ladakh during his second journey to Kashmir.
Abdul Ghani Sheikh writes,
"Shah Hamdan went to Turkestan via Ladakh in 1381 or 1382 and returned to Kashmir within two years. In those days, it took about two and a half to three months to reach Turkestan from Kashmir. Therefore, the journey there and back must have taken five or six months. The route was extremely difficult and dangerous. He must have stayed here for some time... There is no record of how long he stayed in Ladakh. In the light of Professor Mujeeb's statement, he went to Zanskar, and according to local tradition, he travelled as far as the Ladakh-Tibet border, so he must have spent a long time in Ladakh. History tells us that during his stay in Ladakh, he did missionary work, and many people converted to Islam." (3)
According to traditions, Shah Hamdan visited Baltistan twice and spent a total of five years in Baltistan and Turkestan. He first went to Baltistan from Kashmir via Zojila, then after staying for some time in Skardu, Shigar, Khuplu and Turkestan, he reached Ladakh on his return and laid the foundation of the Shah Hamdan Mosque in Shey and then headed for Kashmir. (4)
Muhammad Mansoor Kirmani writes in Tarikh-i-Shah e Hamadan,
"During his travels, Shah Hamdan visited Kashmir, Ladakh, Gilgit, Tibet, Skardu, China, etc., and continued to preach Islam." (5)
It is mentioned in Tarikh-i-Hassan,
"In 783 AH [Shah Hamdan] left Kashmir with the desire to travel to Tibet and Turkestan. He preached the religion of Islam in these countries for three years. While travelling and touring Baltistan, Ladakh, Kashgar, Khotan, Tangaan and Machi, he reached Ephesus, where he visited the cave of the Companions of the Cave." (6)
Abdul Ghani Sheikh, quoting Mir Syed Mushtaq Hamadani, writes,
"When Amir Kabir came to Kashmir from Ladakh, he brought with him the raw material of pashmina from Ladakh, and upon reaching here, he started the work of spinning and weaving pashmina and made a pashmina sock with his own hands and presented it to Sultan Qutubuddin Shahmiri as a blessed gift." (7)
These accounts, less historical and more traditional in nature, suggest that Shah Hamadan stayed in Ladakh for some time, during which he preached Islam, guided the people, and left a lasting memory that became part of the region’s collective identity.Oral traditions state that he built several mosques in Ladakh. One is in Padum in Zanskar. Another is in Shey. At that time Shey was the capital of Ladakh.
The mosque stands in a quiet landscape fourteen kilometres from Leh. Local belief holds that Shah Hamadan built this mosque during his visit in 1383. People hold this site in deep respect. Both Muslims and non-Muslims visit it with devotion. The structure reflects early architectural style from the eighth century.
According to Abdul Ghani Sheikh,
"In the Jamia Masjid of Leh, which is called the Shah Hamdan Mosque, a cover is placed on the monument built in his memory. According to tradition, Hazrat Amir Kabir (RA) used to worship at this place. There was an inscription in the mosque in Persian that attributed the Jamia Masjid to Shah Hamdan (RA). A part of the mosque, where the monument of Amir Kabir (RA) is located, is called the Khanqah, which is a symbol of its affiliation with the saint. Here, every morning, Awrad-i-Fathiyya, written by Shah Hamdan (RA), is recited." (8)
The Leh Jama Masjid gained wide recognition through its association with Shah Hamadan. During the reign of Mughal emperor Aurangzeb from 1661 to 1662, a mosque was built on the same site.I visited the Shah Hamadan Mosque in Shey on 31 July 2021. The mosque reflects the simple Ladakhi style. Local people believe Shah Hamadan established it. Five times daily prayers are offered there. The courtyard has greenery on all sides. Wooden and grass canopies provide shade. Both Muslims and Buddhists visit this site with devotion. People of both communities live in peace and cooperation.In Leh, I met Muhammad Umar Nadwi, who serves as imam and preacher at Leh Jama Masjid. He retired as Zonal Education Officer and has strong knowledge of religious matters. I was pleased to learn that he is working with a prominent Buddhist scholar, Konchok Phunde, on a Ladakhi translation of the Quran. Konchok Phunde has a strong command of the Ladakhi language. Sixteen parts have been translated, and more work is in progress. This collaboration reflects interfaith harmony and mutual respect.I learnt about an important event held on 16 August 2022. The Ladakh Muslim Coordination Committee in Leh invited the Dalai Lama to the Shah Hamadan Mosque in Shey. They held a reception in his honour. Building spiritual bonds with creation has always been an important practice in Sufi tradition. Spiritual awareness brings people together. Rishis, monks, and Sufis dedicate their lives to strengthening this awareness in society.

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