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Eidgah Shah-i-Hamdan Source: en.wikipedia.org/wiki/Eidgah_Shah-i-Hamdan

Mir Sayyid Ali Hamadani
Shāh-e-Hamadān
میر سید علی همدانی
Hamadani as depicted on a Tajikistani banknote
TitleShāh-e-Hamadān
Personal life
Bornc. 1312 CE (712 AH)
Hamadan, Ilkhanate
(present-day Iran)
Died1385 (aged 72–73) (786 AH)
Hazara, Swat
Resting placeKolab, Timurid Empire
(present-day Tajikistan)
ChildrenMir Muhammad Hamadani
ParentSyed Shahab Ud Din (father)
Other namesAmīr-i Kabīr
Religious life
ReligionSunni Islam
DenominationSunni[1]
JurisprudenceShafi’i
TariqaKubrawiya
CreedAshari
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Mir Sayyid Ali Hamadani (Persian: میر سید علی همدانی; c. 1312–1385 CE) was a Sufi saint of the Kubrawiya order, who played an important role in the spread of Islam in the Kashmir Valley. He was born in Hamadan, Iran, and preached Islam in Central Asia and South Asia. He died in Swat[2] on his way from Srinagar to Mecca and was buried in Khatlan, Tajikistan, in 1385 CE, aged 71–72. Hamadani was also addressed honorifically throughout his life as the Shāh-e-Hamadān ("King of Hamadan"), Amīr-i Kabīr ("the Great Commander"), and Ali Sani ("second Ali").[3]

Early life

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His title, Sayyid, indicates that he was a descendant of the Islamic Prophet Muhammad, possibly from both sides of his family.[4][5]

Hamadani spent his early years under the tutelage of Ala ad-Daula Simnani, a famous Kubrawiya saint from Semnan, Iran, the first of the Sufis to criticize the teachings of the School of Ibn `Arabī in general, and the concept of "oneness of being" (waḥdat al-wujūd) in particular. As a successor of Simnānī, Hamadānī was an heir to this debate, and Asrār al-Nuqṭah must be viewed in this context.[6]

Travels

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Sayyid Ali Hamadani travelled widely and preached Islam in Afghanistan, Uzbekistan, China, Syria, Kashmir, and Turkestan.[7][8]

Mausoleum of Mir Sayyid Ali Hamadani in Kulab, Tajikistan

The third visit of Sayyid Ali was caused by the third invasion of Persia by Timur in 1383, when he conquered Iraq and decided to oust the Alid Sayyids of Hamadan, who, until his time, had played an important part in local affairs. Sayyid Ali, therefore, left Hamadan with 700 Sayyids and set out towards Kashmir, where he expected to be safe from the wrath of Timur. He had already sent two of his followers, Syed Taj ad-din Semnani and Mir Syed Hasan Semnani, to take stock of the situation. Shib ad-Din became a follower of Mir Syed Hasan Semnani, and so Hamadani was welcomed in Kashmir by the king and his heir apparent Qutbu'd-Din Shah. At that time, the Kashmiri ruler, Qutub ad-Din Shah, was at war with Firuz Shah Tughlaq, the Sultan of Delhi, but Hamadani brokered a peace. Hamdani stayed in Kashmir for six months. After Sharaf-ad-Din Abdul Rehman Bulbul Shah, Hamadani was the second important Muslim to visit Kashmir. Hamadani went to Mecca and then returned to Kashmir in 1379/80 CE, during the reign of Qutub ad-Din, and spent a year spreading Islam in Kashmir before returning to Turkestan via Ladakh in 1381/82 CE. He returned to Kashmir for the third time in 1383/84 CE to stay for a longer period, but had to return earlier owing to illness. Hamadani died on his way back to Central Asia at a site close to the present-day town of Mansehra in North-West Pakistan.[9] His body was carried by his disciples to Kulab, Tajikistan, where his shrine is located.[10]

Influence

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Historical Eidgah Srinagar is also known as Eidgah Shah-i-Hamdan. Hamadani started organized efforts to convert Kashmir to Islam. Hamadani is regarded as having brought various crafts and industries from Iran into India, notably carpet weaving; it is said that he brought 700 Sayyids with him to the country.[11][10][12] The growth of the textile industry in Kashmir increased its demand for fine wool, which in turn meant that Kashmiri Muslim groups settled in Ladakh.[13][14] The growth of the textile industry in Kashmir increased its demand for fine wool, which in turn meant that Kashmiri Muslim groups settled in Ladakh, bringing with them skills such as minting and literary writing.[15]

Hamadani wrote a book on politics, governance, and social bhaviour, called the Zakhirat ul-Muluk.[16][17]

Works

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One manuscript (Raza Library, Rampur, 764; copied 929/1523) contains eleven works ascribed to Hamadani (whose silsila runs to Naw'i Khabushani; the manuscript contains two documents associated with him).[18]

  • Risalah Nooriyah
  • Risalah Maktubaat
  • Dur Mu’rifati Surat wa Sirat-i-Insaan
  • Dur Haqaa’iki Tawbah
  • Hallil Nususi allal Fusus
  • Sharhi Qasidah Khamriyah Fariziyah
  • Risalatul Istalahaat
  • ilmul Qiyafah or Risalah-i qiyafah
  • Dah Qa’idah
  • Kitabul Mawdah Fil Qurba
  • Kitabus Sab’ina Fi Fadha’il Amiril Mu’minin
  • Arba’ina Amiriyah
  • Rawdhtul
  • Awraad-ul-Fatehah
  • Chehl Asraar (Forty Secrets)
  • Zakhirat-ul-Muluk

Syed Abdur-Rehman Hamdani, in his book Salar-e-Ajjam, lists 68 books and 23 pamphlets by Sayyid Ali Hamadani.[19]

References

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  1. ^ Development Of Kubraviya Sufi Order In Kashmir With Special Reference To Mir Saiyid Ali Hamadani. 1999.
  2. ^ Schimmel, Annemarie (1980). Islam in the Indian Subcontinent. BRILL. p. 45. ISBN 90-04-06117-7. Retrieved 10 November 2014.
  3. ^ Sir Walter Roper Lawrence (2005). The Valley of Kashmir. Asian Educational Services. p. 292. ISBN 978-81-206-1630-1.
  4. ^ "HAMADĀNI, SAYYED ʿALI – Encyclopædia Iranica". iranicaonline.org. Retrieved 7 December 2018.
  5. ^ In the Ottoman Empire, tax breaks for "the People of the House" encouraged many people to buy certificates of descent or forge genealogies; the phenomenon of teseyyüd – falsely claiming noble ancestry – spread across ethnic, class, and religious boundaries. In the 17th century, an Ottoman bureaucrat estimated that there were 300,000 impostors. In 18th-century Anatolia, nearly all upper-class urban people claimed descent from Muhammad.
  6. ^ Khan, Shahid Mohammed (2010). "Mystical Dimensions of Mir 'Ali Hamadani: Emissary for the Kubrawiyyah Order, Conduit ofr the School of Ibn 'Arabi". scholarspace.library.gwu.edu. Retrieved 9 June 2025.
  7. ^ Stellrecht, Irmtraud (1997). The Past in the Present: Horizons of Remembering in the Pakistan. Rüdiger Koppe. ISBN 978-38-96451-52-1.
  8. ^ Barzegar, Karim Najafi (2005). Intellectual movements during Timuri and Safavid period: 1500–1700 A.D. Delhi: Indian Bibliographies Bureau. ISBN 978-81-85004-66-2.
  9. ^ S. Manzoor Ali, "Kashmir and early Sufism" Rawalpindi: Sandler Press, 1979.
  10. ^ a b Rafiabadi, Hamid Naseem (2003). World Religions and Islam: A Critical Study, Part 2. Sarup & Sons. pp. 97–105. ISBN 9788176254144.
  11. ^ Rafiabadi, Hamid Naseem (2005). Saints and Saviours of Islam. Sarup & Sons. p. 255. ISBN 978-81-7625-555-4.
  12. ^ Rafiabadi, Hamid Naseem (2003). World Religions and Islam: A Critical Study. Sarup & Sons. pp. 1–102. ISBN 978-81-7625-414-4.
  13. ^ Shah-e-Hamadan: Commemorative Volume. Institute of Kashmir Studies. 1988. p. 180.
  14. ^ Bora, Nirmala (2004). Ladakh: Society and Economy. Anamika Publishers & Distributors. p. 73. ISBN 978-81-7975-012-4.
  15. ^ "Khanqah: 'Civilizational Soul' of Kashmir Damaged in Mystery Fire". Kashmir Observer. 16 November 2017. Retrieved 20 May 2025.
  16. ^ Kaw, M. K. (2004). Kashmir and Its People: Studies in the Evolution of Kashmiri Society. A.P.H. Publishing Corporation. ISBN 9788176485371. Retrieved 7 July 2015.
  17. ^ Farooq, M. Umar (2009). "5". Mir Sayyid Ali Hamadan's Dhakiratul Muluk An Annotation and Translation. Srinagar: Shah-i-Hamadan Institute of Islamic Studies. pp. 240–242.
  18. ^ Deweese, Devin (2005). "Two Narratives on Najm al-Din Kubra and Radi al-Din Lala from a Thirteenth-Century Source: Notes on a Manuscript in the Raza Library, Rampur". In Lawson, Todd (ed.). Reason and Inspiration in Islam: Essays in Honour of Hermann Landolt. I.B. Tauris. pp. 298–339. ISBN 9780857716224.
  19. ^ "Shah Hamdan History-SHAH-E-HAMDAN AMERICAN FOUNDATION FOR EDUCATION". shaffe.org.

Bibliography

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  • John Renard 2005: Historical Dictionary of Sufism (Historical Dictionaries of Religions, Philosophies and Movements, 58), ISBN 0810853426