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.
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 Hayāt 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 Mayn Islāmī Inqilāb Aur Hadrat Shah-i Hamadan (RA) (2021) by Mir Imtiyaz Aafreen (Budgam, Kashmir) – mark a seminal contribution made over recent decades.
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 articles 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.
Tawhīd (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-Fathiyyah, a liturgical book (collection of Dhikr/Adhkār), has been considered as a comprehensive epistle on Tawhīd as it primarily expounds and engraves the belief of “Tawhīd” (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 Tawhīd 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 Tawhīd 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 Tawhīd 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.
Hamadānī’s profound expertise in medieval Islamic philosophy is indisputable although vividly reflecting influence of Imam al-Ghazālī (d. 1111 C.E), as has been depicted by the editor in “The Human Intellect from Sufi Perspective: In the Light of Shāh-e-Hamadān’s Risala al-‘Aqliyyah” (pp.524-33) and the successive article, “The Creed of Spiritual Manhood (Futuwwah) and Mir Syed Ali Hamadani” (pp.534-43). Drawn upon the (translated) manuscripts and furnishing a lucid content analysis of Hamadānī’s Risālah al-‘Aqliyyah (the Epistle on Intellect) and Fatwatiyyah (On spiritual brotherhood or chivalry or generosity), these segments are a testimony to Hamadānī’s erudition, his Orthodox-Sufi stance related to ‘Aql/intellect and rationality (i.e., intellect/rationality is subservient to revealed knowledge) as well as his expanse of proficiency in the diverse fields of Islamic learning, philosophy and Sufi discipline. Aafreen’s exposition of the concept of Futuwwah (youthfulness, chivalry, generosity, brotherhood, manliness etc) in light of acclaimed Sufi works especially the Fatwatiyyah of Hamadānī is highly relatable in current times particularly for the youth inspiring them to live with unswerving belief, positivity, high moral spirit and meaningful life amid the severe challenges of atheism, moral bankruptcy and unwarranted hedonism. In the same vein, lamenting on the prevailing regressive and outdated educational set-up among Muslims in addition to underscoring the significance of education in Islam, Aafreen attempts to offer a holistic and efficient approach to education by elucidating Hamadānī’s views in “The Educational Perspective of Shāh-e-Hamadān” (pp.544-56). Although descriptive in style, the significance of this theme is undisputed in current scenario.
“The Religious Creed of Mir Syed Ali Hamadani” (p.255-72), the editor’s English rendition of “Shah-i Hamadan Ka Maslak-O-Mashrab” by Dr Abdul Quddus Khan lays out an analysis of Shāh-i Hamadān’s moderate approach toward the different schools of Fiqh/Islamic jurisprudence as well as the diverse ways of discipline and ideologies in the Sufi Path. Khan’s thematic and industrious monograph based on primary data, unfolds Shāh-i Hamadān’s foresightedness as well as his open-mindedness with profound concerns for promoting the universal character of Islam and unity among Muslims than to spreading a specific ideology or school. The editor’s rendition of this article from Urdu into English is fitting and appreciable.
With a narrative style, in his, “Contemporary Relevance of Shāh-e-Hamadān (pp.133-42), Prof. G. R. Malik finds Hamadānī relevant in three dimensions viz, his understanding and application of Islamic political theory, his methodology of spiritual and moral purification and his espousal of unity among different Fiqh or theological schools/sects in Islam. Given the significance of these aspects in the current scenario, the article seems worth consideration although delivered in a preaching style without proper referencing and analysis of the subject matter. Yet, Malik’s another article, “ Chihl Asrar” A Critical Evaluation” (p.463-79) appears as an industrious academic exercise engaging with the subtleties of Sufi poetry, philosophy and literature with a focus on Hamadānī’s famous poetic collection, Chihl Asrār. The monograph vividly speaks of Malik’s proficiency in literature, as depicted in his critical evaluation of Hamadānī’s Chihl Asrār embellished with a profound context exemplifying the literary and poetic delicacies of the famous Western and Muslim poets like Dante, J. Donne, G. Herbet, Eliot, Thomson, Rossetti, Rumi, Abu Sa‘id, Lalla ‘Arifa etc.,
With the same overtures of preaching style Prof. Hameeda Bano’s, “Shāh-i-Hamadān and the Menace of Sectarianism” (p.244-) reflects an attempt, though abortive, of highlighting Hamadānī as a pioneer of ‘sectarian unity’ (and his relevance in the current times in this regard) but deflecting from the title, the author surprisingly takes recourse to Ibn ‘Arabi’s ideas especially his Wujudi philosophy to emphasize on “ethical discipline and purity of heart” as the prerequisites for realization of the Ultimate Truth while astonishingly overlooking the significance of obedience to the Sharī‘ah. Prof. Hamid Naseem Rafiabadi, “Mir Syed Ali Hamadani and his Contribution to Islam in Kashmir” (pp.143-84), an exhaustive narration describing Shāh-i-Hamadān’s biography, travels, theosophical ideas, role in economic development and medieval politics of Kashmir. Relying mostly upon secondary data, Rafiabadi’s depiction is informative yet reiterative and wanting of an anticipated critical or analytical method.
Mohd. Iqbal Rather’s, “The Lasting Impact of Mir Sayyid ‘Ali Hamadāni on Kashmir” (p.185-218), offers a repetitive yet analytical study substantiated with plentiful primary and secondary sources discussing the emergence of Islam in Kashmir, role of Shah-i-Hamadan in this process, his impact on the Salātīn/state-craft, economy, society and culture of Kashmir.
“Mir Syed Ali Hamadani’s Arrival and Institutionalization of Sufism in Kashmir” by S. Iqbal Quraishi encompasses a brief regurgitation of the frequently recorded historical events pertaining the arrival of Hamadānī along with other Sufis from Persia and Central Asia in Kashmir and their subsequent role and impact on the indigenous spiritual seers especially the Rīshīs pioneered by Shaykh Nūr-al-Dīn Walī. Juneefa Bilal’s, “Shāh-e-Hamadān: A Key Revivalist of Economy in Kashmir during Medieval Times” (p.273-92) though repetitive and largely drawn upon secondary and tertiary sources offers a descriptive sketch of Shāh-i Hamadān’s contribution to the medieval economy of Kashmir by introducing and developing new skills, arts and crafts in Kashmir. Similarly, narrative in style, “The Role of Mir Syed Ali Hamadani in Shaping the Islamic Identity in Kashmir” (p.378-98), by Muhammad Shafi Bhat recounts the emergence of Islam in Kashmir, role of Hamadani and his son in spreading Islam and reviving the economy by introducing arts and crafts in Kashmir.
Of the many thoughtful articles, M. Maroof Shah’s “Revisiting Mir Syed Ali Hamadani: Some Considerations” (p.335-58), calls for exploring, understanding and promoting Shāh-i Hamadān’s ideas, works and teachings with an all-encompassing approach. Lamenting and raising some grievances on the negligence toward Shāh-i Hamadān’s rich spiritual, moral and academic legacy, Shah’s script invites the attention of the intellectuals, academics, State-apparatus and religious organizations toward revisiting and popularizing Shah-Hamadan’s works, thoughts/philosophy and teachings for keeping his legacy alive rather than exhibiting a mere emotional attachment with the name “Amīr-i Kabīr” or “Shah-i Hamadan”.
Yaqub M. Barahvi’s insightful monograph “Shah-i Hamadan Say Mansūb Āthār: Tahrīfāt Aur Unkay Athrāt”, expertly rendered into English by the editor, as “Some Misconceptions and Delusions Regarding Shāh-i Hamadān Mir Syed Ali Hamadani” (p.359-77) spreads out a profound analysis and critical evaluation of some significant works of and attributed to Shāh-i Hamadān. Filling an important research void and drawn upon primary data, the author’s objective estimation in discrediting the ascription of Shāh-i-Hamadān with Shiism (Shia ideology) in light of his works bears profound academic credence.
Finally, “Towards Rediscovering Shah-e-Hamadan: An Assessment of Kashmir Mayn Islāmī Inqilāb Aur Hadrat Shāh-e-Hamadān (RA)”, a review article on Imtiyaz Aafreen’s Urdu title by Mohammad Irfan Shah culminates the work with a critical assessment besides highlighting the relevance and significance of the volume.
Despite some limitations, the work is creditable in presenting the variegated dimensions of Hamadānī’s life, career and contribution. Apart from being a significant addition to the academic literature produced hitherto on this theme, the work, under review, is relatable in modern scenario by extending an invitation to the readers to re-examine the materialistic and nihilistic worldview that has yielded an unanticipated existential threat to the humanity in a multitude of ways. With a reference to the spiritually enlightened figures like, Hamadānī, the work aims to provoke the readers for developing a holistic approach to understand the actual purpose of life and reaching to the Ultimate Reality by activating the latent spiritual faculties that have been otherwise overshadowed by the undue attention toward satisfying the carnal self. As an attempt to evaluate, analyze and elucidate themes of the antiquity with academic approach, this volume aspires to help the modern-day intellectuals/academics to reconnect with their spiritual, intellectual, moral and pedagogic legacy and look for feasible solutions against the issues and challenges facing the humanity in contemporary times. Analyzing and elucidating the life, ideas, role, activities and message of Hamadānī, the volume reflects an attempt to revisit Hamadānī’s legacy with a proper academic perspective. Embellished with a lucid style and encompassing a multifaceted sketch of Hamadānī’s life and contributions, this work is highly recommended for academics, intellectuals, researchers and general readers.
ABOUT THE REVIEWER
Mohammad Irfan Shah (PhD, Islamic Studies) can be reached at asadirfan11@gmail.com
