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A Critical Assessment of The Apostle of Islam in Kashmir: Shah-e-Hamadan Mir Syed Ali Hamadani
Credible epigraphic, hagiographical and historical sources conclusively testify Hamadānī’s pivotal role in the process of Kashmir’s transition to Islam and his everlasting impact on the diverse aspects of the society
Certain epoch-making personalities transcend time-space constraints gaining relevance to every age. Human history has been a witness to the rise and impact of such exceptional figures and the revolutions they spearheaded in the social, economic, educational, religious, cultural and political domains. Studying, analyzing and evaluating the lives and contributions made by these luminaries unquestionably accrue social, historical and academic significance. Mir Sayyid ‘Alī Hamadānī-RA (1314-1384/85 C.E)–the renowned Persian Sufi, poet, exegete, philosopher, reviver and intellectual–popularly known as Amir-i-Kabīr, Shāh-i-Hamadān or Bānī-i-Musalmānī Dar Kashmir, was one among such iconic leaders who is attributed with setting off a sublime and divinely synchronized pattern of life, changing the course of history in Kashmir as reflected by ‘Allāma Iqbal:
سید السادات سالار عجم د ست او معمار تقدیر امم
Meaning: Mir Sayyid ‘Alī Hamadānī has been the leader of the leaders and the commander of the Persia (‘Ajam), who has shaped the fortune of nations (like Kashmir).
Credible epigraphic, hagiographical and historical sources conclusively testify Hamadānī’s pivotal role in the process of Kashmir’s transition to Islam and his everlasting impact on the diverse aspects of the society. As such, the socio-religious, economic and political history of medieval Kashmir would remain undersupplied without denoting his multifaceted contributions toward the then society. Predictably, receiving a profuse attention, numerous attempts have been made to study and evaluate the life, role and contributions of Hamadānī at academic level apart from establishing Research centers or institutes, organizing seminars and conferences and publishing journals, magazines, research papers or articles in and outside Kashmir. Pertinent to this, works including, The Life and Works of Mīr Sayyid ‘Alī Hamadānī (1984) by Agha Hussain Hamadani; Sayyid Mīr ‘Alī Hamadānī (1987) by Sayyida Ashraf Zafar; Mir Sayyid ‘Alī Hamadānī Ḥayāt aur Kārnāmay (1995) by Prof. Shamsuddin Ahmad and Religious Thought of Mir Sayyid Ali Hamadani (Delhi:1992) by Dr. Hayat Amir and the lately published edited volume, Kashmir Mayṇ Islāmī Inqilāb Aur Ḥaḍrat Shah-i Hamadan (RA) (2021) by Mir Imtiyaz Aafreen (Budgam, Kashmir) – mark a seminal contribution made over recent decades.
Additionally, many research works have been conducted to highlight some key aspects of the life and career of Sayyid ‘Alī Hamadānī, of which, the prominent ones include, Development of Kubraviya Sufi Order in Kashmir with Special Reference to Mir Saiyid Ali Hamadani (1999) by Suraiya Gull (Jamia Milia Islamia); Socio Political Philosophy of Syed Ali Hamadani (2013) by Safiya Begum (AMU); A Study of Islamic Political thought of Mir Sayyid Ali Hamadani 1314
to 84 AD (2017) by M. Iqbal Rather (AMU); Literary Significance of Persian Works of Mir Syed Ali Hamadani (2020) by M. Yaseen Kambay (Kashmir University); Bar Rasi Intiqadi Rasayil Farsi Mir Syed Ali Hamadani A Critical Analysis of Persian Rasayil of Mir Syed Ali Hamadani (2020) by Shazee Mushtaq (Kashmir University) and An analysis of mystical expressions in the Ghazals of Mir Syed Ali Hamadani (2021) by Mohammad Kousar Ali (KU).
Majority of these works evaluate and elucidate a particular aspect of Hamadānī’s career and contribution with a specific approach or methodology leaving a wide scope for further exploration and estimation of the subject apart from producing anthologies or compilations on diverse themes related to Hamadānī. The Apostle of Islam in Kashmir: Shah-e-Hamadan Mir Syed Ali Hamadani, [Raza-e-Mustafa Foundation, Budgam, Kashmir, 2025, pp.584], the volume under review, by Imtiyaz Aafreen (an acclaimed writer from Kashmir), reflects such an attempt of investigating and explaining the multidimensional facets of Hamadānī’s life in an anthology. The current study begins with a succinct “Introduction” by Mufti Mudasir (Professor, Deptt. of English, Kashmir University) that helps in assessing the nature and relevance of the content. While, G.N. Khaki’s (International Centre for Spiritual Studies, IUST, Kashmir) “Foreword” offers a brief review underscoring the importance of the work, the exhaustive “Preface” by Imtiyaz Aafreen (Editor) showcases the rationale and relevance behind undertaking this “herculean task” of compiling the multitude of intertwined dimensions of Hamadānī’s career.
A series of four informative headings precede the main content including, “Who is Shāh-e-Hamadān”, that introduces Hamadānī followed by “Words of Appreciation by some Luminaries” enlisting encomiums for Hamadānī from eminent scholars and Sufis of medieval and modern era. Next, “A Historical Outline” presents a chronological overview of the significant events pertaining the life and career of Hamadānī succeeded by an exhaustive “Abridged Biography of Shāh-e-Hamadān Mir Sayyid Ali Hamadani”–a mere description based on secondary sources encompassing the biographical sketch, education, travels, career as an erudite, a Sufi master and reformer in addition to the rich legacy of works (in prose and poetry) and disciples of Sayyid ‘Alī Hamadānī.
Spreading over twenty-seven monographs (chapters), the subject matter presents the rich tapestry of the biography, ideas, works and contribution of Mir Sayyid ‘Alī Hamadānī (1314-1385). Of these, the editor (Imtiyaz Aafreen) has contributed twelve chapters on different yet essential themes like, “The Legacy of Shāh-e-Hamadān Mir Sayyid Ali Hamadani” (pp.104-22), which appears a reiterative narration based on modern sources with a brief introduction of major themes like, Hamadānī’s world view, political and Sufi thought, his contribution towards promoting religious reform, tolerance, unity and impact on the Rīshī movement, which, although is devoid of credible referencing. Aafreen’s next article, “ Mir Syed Ali Hamadani: The Harbinger of Islamic Revolution in Kashmir” (pp.123-32), briefly depicts Hamadānī’s methodology in the process of preaching/Da‘wah and solidifying the basis of Islam in Kashmir taking into account its legal, political, moral, spiritual, economic and cultural facets. In his, “The Alleged Forced Conversions and Mir Syed Ali Hamadani” (pp.219-43), the editor furnishes a critical appraisal of Kashmir in Sunshine and Shade by Tyndale Biscoe (d. 1949), the famous Christian Missionary and founder of Tyndale Biscoe School (1880 C.E) in Kashmir. Aafreen’s insightful refutation of Biscoe’s theory of forced conversions in Kashmir in light of credible references and logical inferences is creditable and worth consideration.
Tawḥīd (Unity of God), has been among the mostly deliberated themes in Islamic learning given its significance as the kernel of Islamic belief system. Hamadānī’s noted Awrād al-Fatḥiyyah, a liturgical book (collection of Dhikr/Adhkār), has been considered as a comprehensive epistle on Tawḥīd as it primarily expounds and engraves the belief of “Tawḥīd” (Islamic Monotheism) and serves an important source for understanding the methodology employed by Hamadānī to propagate Islam in Kashmir. With this perspective, Aafreen’s exhaustive exploration of this concept, as “Tawhid (Divine Oneness) in Awrad-i-Fathiyya” (pp.502-23), helps in an undemanding comprehension of the multiple dimensions and subtleties of Tawḥīd in light Hamadānī’s Awrād. Likewise, Sartaj Ahmad Sofi’s “Evaluating the Theological Aspect of Awrad-i-Fathiyyah” (p.490-502) furnishes a detailed narrative on the concept of Tawḥīd as permeated in the Awrād. However, deflecting from the title, the discussion offers little of evaluation and suffices on providing detailed account on Awrād, its translations, magnificence, popularity and significance as a manual of Tawḥīd besides being a liturgy.
“The Sufi Alchemy of Travel and Mir Syed Ali Hamadani” (pp.293-309), by the editor, although wanting of an analytical treatment and based upon few secondary sources, offers a well-knit reiteration of Hamadānī’s travels and his views on the significance of travels in the Sufi path. Successively, “The Sufi Alchemy of Love and Mir Syed Ali Hamadani” (pp.309-21) takes into account the concept of Divine Love and longing while drawing upon some essential references related not only to Hamadānī but also some other noted Sufis like, Rumi and Ibn al-‘Arabī.
The political philosophy of Shah-i Hamadan as enshrined in his celebrated work, Dhakhīrat al-Mulūk or his Maktūbāt (The Letters) has been perceived as an essential reference for understanding medieval Islamic political thought and discussed efficiently at academic level. Aafreen’s attempt at exploring the theme, “The Political Perspective of Mir Syed Ali Hamadani with Special Reference to Zakhirat-ul-Muluk” (pp.432-45) although repetitive and relying on translated or secondary data, furnishes a palatable and lucid assessment that helps in understanding Hamadānī’s political vision in light of his Dhakhīrat al-Mulūk.
Correspondingly, attempting to unfold Hamadānī’s political and ethical ideas in light of his celebrated Dhakhīrat al-Mulūk, Tanveer Hayat adopts a descriptive and analytical approach substantiating the content with primary and secondary evidences in his, “Shāh-e-Hamadān and Good Governance” (p.445-62). Although bereft of a critical appraisal, Hayat’s explication of the ten rules of “Good governance (p.448-53) in addition to the twenty principles governing the rights and duties of the public and the functions of the executive body of the State (p.454-60) helps in estimating the relevance of Hamadānī’s political thought laying emphasis on establishing a governance system meant to promote ethics, morality, social and economic justice.
A similar attempt by M. Iqbal Rather in his, “ Ethical Philosophy of Politics: A Study of Imām al-Ghazāli and Mir Sayyid ‘Ali Hamadāni” (p.399-431) follows a descriptive, analytical and comparative method elucidating ethico-political philosophy of Al-Ghazālī (d.1111 C.E) and Hamadānī in light of significant primary and secondary sources. Delivered exhaustively, the content unfolds the emphasis of the duo on the application of ethics in politics besides depicting Ghazālī’s influence on the ideas of Hamadānī and bears a testimony to their exceptional expertise in the medieval Islamic social, ethical, political and economic dimensions apart from the religious and spiritual domains of life.
A crucial yet scarcely touched theme, “Lala Ded and Mir Syed Ali Hamadani” (pp.480-89), receives an appropriate evaluation by the editor deciphering a limited yet significant aspect of the myths shrouding the figure of Lalla ‘Ārifa while authenticating her meeting with Shāh-i-Hamadān indisputably through an expertly analysis of the relevant sources.
With a similar shade, the editor brings the renowned, Khanqāh-i Mu‘allā under consideration. Built between 1395 & 1397 C.E., at the behest of Hamadānī’s son, Mir Muhammad Hamadānī in the reign of Sultan Sikandar (1389-1413 C.E), Khānqāh-i Mu‘allā –the celebrated historical Khānqāh (now serving as grand Masjid), located in the heart of the Srinagar city–accrues substantial historical, cultural and religious significance for being the place where Shāh-i-Hamadān would offer obligatory prayers along with Sultan Qutub al-Dīn (d.1389) and other believers. Taking resort to few secondary references, Aafreen attempts at exploring few dimensions of Khānqāh-i Mu‘allā in “The Historical and Cultural Importance of Khanqah-i-Mualla” (pp.557-65). Though embellished with credible data, the monograph displays incoherence of title with the content by furnishing historical description and archeological composition of the Khānqāh rather than ‘evaluating its historical and cultural importance’ as proposed in the title. Furthermore, in the opening paragraph (p.558), the proposed etymology of the term Khānqāh (Sufi lodge), as, “khan” means “elderly” or chief and “qah” means “place” seems contradicting the established origins of the term of which the most plausible has been proposed as , “ Khwānd/Khwāndan” means “learning or studying” in Persian and “Gah/Qah” means “hospice/place”, thus, referring to a place where education, discipline or training is imparted to the students/disciples.
Email:------------------------asadirfan11@gmail.com
( Pull)
A Critical Assessment of The Apostle of Islam in Kashmir: Shah-e-Hamadan Mir Syed Ali Hamadani
Credible epigraphic, hagiographical and historical sources conclusively testify Hamadānī’s pivotal role in the process of Kashmir’s transition to Islam and his everlasting impact on the diverse aspects of the society
Certain epoch-making personalities transcend time-space constraints gaining relevance to every age. Human history has been a witness to the rise and impact of such exceptional figures and the revolutions they spearheaded in the social, economic, educational, religious, cultural and political domains. Studying, analyzing and evaluating the lives and contributions made by these luminaries unquestionably accrue social, historical and academic significance. Mir Sayyid ‘Alī Hamadānī-RA (1314-1384/85 C.E)–the renowned Persian Sufi, poet, exegete, philosopher, reviver and intellectual–popularly known as Amir-i-Kabīr, Shāh-i-Hamadān or Bānī-i-Musalmānī Dar Kashmir, was one among such iconic leaders who is attributed with setting off a sublime and divinely synchronized pattern of life, changing the course of history in Kashmir as reflected by ‘Allāma Iqbal:
سید السادات سالار عجم د ست او معمار تقدیر امم
Meaning: Mir Sayyid ‘Alī Hamadānī has been the leader of the leaders and the commander of the Persia (‘Ajam), who has shaped the fortune of nations (like Kashmir).
Credible epigraphic, hagiographical and historical sources conclusively testify Hamadānī’s pivotal role in the process of Kashmir’s transition to Islam and his everlasting impact on the diverse aspects of the society. As such, the socio-religious, economic and political history of medieval Kashmir would remain undersupplied without denoting his multifaceted contributions toward the then society. Predictably, receiving a profuse attention, numerous attempts have been made to study and evaluate the life, role and contributions of Hamadānī at academic level apart from establishing Research centers or institutes, organizing seminars and conferences and publishing journals, magazines, research papers or articles in and outside Kashmir. Pertinent to this, works including, The Life and Works of Mīr Sayyid ‘Alī Hamadānī (1984) by Agha Hussain Hamadani; Sayyid Mīr ‘Alī Hamadānī (1987) by Sayyida Ashraf Zafar; Mir Sayyid ‘Alī Hamadānī Ḥayāt aur Kārnāmay (1995) by Prof. Shamsuddin Ahmad and Religious Thought of Mir Sayyid Ali Hamadani (Delhi:1992) by Dr. Hayat Amir and the lately published edited volume, Kashmir Mayṇ Islāmī Inqilāb Aur Ḥaḍrat Shah-i Hamadan (RA) (2021) by Mir Imtiyaz Aafreen (Budgam, Kashmir) – mark a seminal contribution made over recent decades.
Additionally, many research works have been conducted to highlight some key aspects of the life and career of Sayyid ‘Alī Hamadānī, of which, the prominent ones include, Development of Kubraviya Sufi Order in Kashmir with Special Reference to Mir Saiyid Ali Hamadani (1999) by Suraiya Gull (Jamia Milia Islamia); Socio Political Philosophy of Syed Ali Hamadani (2013) by Safiya Begum (AMU); A Study of Islamic Political thought of Mir Sayyid Ali Hamadani 1314
to 84 AD (2017) by M. Iqbal Rather (AMU); Literary Significance of Persian Works of Mir Syed Ali Hamadani (2020) by M. Yaseen Kambay (Kashmir University); Bar Rasi Intiqadi Rasayil Farsi Mir Syed Ali Hamadani A Critical Analysis of Persian Rasayil of Mir Syed Ali Hamadani (2020) by Shazee Mushtaq (Kashmir University) and An analysis of mystical expressions in the Ghazals of Mir Syed Ali Hamadani (2021) by Mohammad Kousar Ali (KU).
Majority of these works evaluate and elucidate a particular aspect of Hamadānī’s career and contribution with a specific approach or methodology leaving a wide scope for further exploration and estimation of the subject apart from producing anthologies or compilations on diverse themes related to Hamadānī. The Apostle of Islam in Kashmir: Shah-e-Hamadan Mir Syed Ali Hamadani, [Raza-e-Mustafa Foundation, Budgam, Kashmir, 2025, pp.584], the volume under review, by Imtiyaz Aafreen (an acclaimed writer from Kashmir), reflects such an attempt of investigating and explaining the multidimensional facets of Hamadānī’s life in an anthology. The current study begins with a succinct “Introduction” by Mufti Mudasir (Professor, Deptt. of English, Kashmir University) that helps in assessing the nature and relevance of the content. While, G.N. Khaki’s (International Centre for Spiritual Studies, IUST, Kashmir) “Foreword” offers a brief review underscoring the importance of the work, the exhaustive “Preface” by Imtiyaz Aafreen (Editor) showcases the rationale and relevance behind undertaking this “herculean task” of compiling the multitude of intertwined dimensions of Hamadānī’s career.
A series of four informative headings precede the main content including, “Who is Shāh-e-Hamadān”, that introduces Hamadānī followed by “Words of Appreciation by some Luminaries” enlisting encomiums for Hamadānī from eminent scholars and Sufis of medieval and modern era. Next, “A Historical Outline” presents a chronological overview of the significant events pertaining the life and career of Hamadānī succeeded by an exhaustive “Abridged Biography of Shāh-e-Hamadān Mir Sayyid Ali Hamadani”–a mere description based on secondary sources encompassing the biographical sketch, education, travels, career as an erudite, a Sufi master and reformer in addition to the rich legacy of works (in prose and poetry) and disciples of Sayyid ‘Alī Hamadānī.
Spreading over twenty-seven monographs (chapters), the subject matter presents the rich tapestry of the biography, ideas, works and contribution of Mir Sayyid ‘Alī Hamadānī (1314-1385). Of these, the editor (Imtiyaz Aafreen) has contributed twelve chapters on different yet essential themes like, “The Legacy of Shāh-e-Hamadān Mir Sayyid Ali Hamadani” (pp.104-22), which appears a reiterative narration based on modern sources with a brief introduction of major themes like, Hamadānī’s world view, political and Sufi thought, his contribution towards promoting religious reform, tolerance, unity and impact on the Rīshī movement, which, although is devoid of credible referencing. Aafreen’s next article, “ Mir Syed Ali Hamadani: The Harbinger of Islamic Revolution in Kashmir” (pp.123-32), briefly depicts Hamadānī’s methodology in the process of preaching/Da‘wah and solidifying the basis of Islam in Kashmir taking into account its legal, political, moral, spiritual, economic and cultural facets. In his, “The Alleged Forced Conversions and Mir Syed Ali Hamadani” (pp.219-43), the editor furnishes a critical appraisal of Kashmir in Sunshine and Shade by Tyndale Biscoe (d. 1949), the famous Christian Missionary and founder of Tyndale Biscoe School (1880 C.E) in Kashmir. Aafreen’s insightful refutation of Biscoe’s theory of forced conversions in Kashmir in light of credible references and logical inferences is creditable and worth consideration.
Tawḥīd (Unity of God), has been among the mostly deliberated themes in Islamic learning given its significance as the kernel of Islamic belief system. Hamadānī’s noted Awrād al-Fatḥiyyah, a liturgical book (collection of Dhikr/Adhkār), has been considered as a comprehensive epistle on Tawḥīd as it primarily expounds and engraves the belief of “Tawḥīd” (Islamic Monotheism) and serves an important source for understanding the methodology employed by Hamadānī to propagate Islam in Kashmir. With this perspective, Aafreen’s exhaustive exploration of this concept, as “Tawhid (Divine Oneness) in Awrad-i-Fathiyya” (pp.502-23), helps in an undemanding comprehension of the multiple dimensions and subtleties of Tawḥīd in light Hamadānī’s Awrād. Likewise, Sartaj Ahmad Sofi’s “Evaluating the Theological Aspect of Awrad-i-Fathiyyah” (p.490-502) furnishes a detailed narrative on the concept of Tawḥīd as permeated in the Awrād. However, deflecting from the title, the discussion offers little of evaluation and suffices on providing detailed account on Awrād, its translations, magnificence, popularity and significance as a manual of Tawḥīd besides being a liturgy.
“The Sufi Alchemy of Travel and Mir Syed Ali Hamadani” (pp.293-309), by the editor, although wanting of an analytical treatment and based upon few secondary sources, offers a well-knit reiteration of Hamadānī’s travels and his views on the significance of travels in the Sufi path. Successively, “The Sufi Alchemy of Love and Mir Syed Ali Hamadani” (pp.309-21) takes into account the concept of Divine Love and longing while drawing upon some essential references related not only to Hamadānī but also some other noted Sufis like, Rumi and Ibn al-‘Arabī.
The political philosophy of Shah-i Hamadan as enshrined in his celebrated work, Dhakhīrat al-Mulūk or his Maktūbāt (The Letters) has been perceived as an essential reference for understanding medieval Islamic political thought and discussed efficiently at academic level. Aafreen’s attempt at exploring the theme, “The Political Perspective of Mir Syed Ali Hamadani with Special Reference to Zakhirat-ul-Muluk” (pp.432-45) although repetitive and relying on translated or secondary data, furnishes a palatable and lucid assessment that helps in understanding Hamadānī’s political vision in light of his Dhakhīrat al-Mulūk.
Correspondingly, attempting to unfold Hamadānī’s political and ethical ideas in light of his celebrated Dhakhīrat al-Mulūk, Tanveer Hayat adopts a descriptive and analytical approach substantiating the content with primary and secondary evidences in his, “Shāh-e-Hamadān and Good Governance” (p.445-62). Although bereft of a critical appraisal, Hayat’s explication of the ten rules of “Good governance (p.448-53) in addition to the twenty principles governing the rights and duties of the public and the functions of the executive body of the State (p.454-60) helps in estimating the relevance of Hamadānī’s political thought laying emphasis on establishing a governance system meant to promote ethics, morality, social and economic justice.
A similar attempt by M. Iqbal Rather in his, “ Ethical Philosophy of Politics: A Study of Imām al-Ghazāli and Mir Sayyid ‘Ali Hamadāni” (p.399-431) follows a descriptive, analytical and comparative method elucidating ethico-political philosophy of Al-Ghazālī (d.1111 C.E) and Hamadānī in light of significant primary and secondary sources. Delivered exhaustively, the content unfolds the emphasis of the duo on the application of ethics in politics besides depicting Ghazālī’s influence on the ideas of Hamadānī and bears a testimony to their exceptional expertise in the medieval Islamic social, ethical, political and economic dimensions apart from the religious and spiritual domains of life.
A crucial yet scarcely touched theme, “Lala Ded and Mir Syed Ali Hamadani” (pp.480-89), receives an appropriate evaluation by the editor deciphering a limited yet significant aspect of the myths shrouding the figure of Lalla ‘Ārifa while authenticating her meeting with Shāh-i-Hamadān indisputably through an expertly analysis of the relevant sources.
With a similar shade, the editor brings the renowned, Khanqāh-i Mu‘allā under consideration. Built between 1395 & 1397 C.E., at the behest of Hamadānī’s son, Mir Muhammad Hamadānī in the reign of Sultan Sikandar (1389-1413 C.E), Khānqāh-i Mu‘allā –the celebrated historical Khānqāh (now serving as grand Masjid), located in the heart of the Srinagar city–accrues substantial historical, cultural and religious significance for being the place where Shāh-i-Hamadān would offer obligatory prayers along with Sultan Qutub al-Dīn (d.1389) and other believers. Taking resort to few secondary references, Aafreen attempts at exploring few dimensions of Khānqāh-i Mu‘allā in “The Historical and Cultural Importance of Khanqah-i-Mualla” (pp.557-65). Though embellished with credible data, the monograph displays incoherence of title with the content by furnishing historical description and archeological composition of the Khānqāh rather than ‘evaluating its historical and cultural importance’ as proposed in the title. Furthermore, in the opening paragraph (p.558), the proposed etymology of the term Khānqāh (Sufi lodge), as, “khan” means “elderly” or chief and “qah” means “place” seems contradicting the established origins of the term of which the most plausible has been proposed as , “ Khwānd/Khwāndan” means “learning or studying” in Persian and “Gah/Qah” means “hospice/place”, thus, referring to a place where education, discipline or training is imparted to the students/disciples.
Email:------------------------asadirfan11@gmail.com
( Pull)
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