Ghulam Hasan Husnu’s article “Shah-i Hamadan Ka Safar-i Kashmir wa Baltistan”, richly supplied with references, offers a finely articulated academic narration of Shah-i Hamadan’s visits to Kashmir and different regions in Baltistan. Although, the subject matter, by major, is a reiterative narration, yet, a reader enjoys some crucial analyses and insights pertaining the strenuous religious preaching undertook by Shah-i Hamadan. The following write-up “Shah-i Hamadan Bahaythiyat-i Sayyāh-i ‘Alam”, by Khurshid Ahmad Qānūngo, presents a brief repetitious description (without proper referencing) of the travels of Shah-i Hamadan as a part of his mission of religious proselytization. Subsequently, in his, “Shah-i Hamadān Kī Bāzyāft”, Dr M. Maroof Shah (a renowned Kashmiri intellectual) laments on the negligence of Kashmiri populace toward promulgating and understanding Shah-i Hamadan’s thoughts, ideas and teachings with an holistic approach. For its expression, rather than producing a usual academic write-up, the author enumerates some grievances (for neglecting Shah-i Hamadan’s message/ideas) and provides many viable suggestions or propositions attempting to invite the attention of the intellectuals, academics, State-Officials and religious organizations toward revisiting and propagating Shah-Hamadan’s works, ideas/thoughts, philosophy and teachings to sustain his legacy rather than merely displaying an emotional attachment with the name “Amīr-i Kabīr” or “Shah-i Hamadan”. Ghulam Rasul Dahlawi’s “Shah-i Hamadan Aur Un Kī Madhhabī Fikr” (translated by the editor, M. I. Afreen), by major a brief and repetitive content emphasizes on revisiting the intellectual and mystic legacy of Shah-i Hamadan besides the relevance of Shah-i Hamadan’s worldview in the contemporary era. Yaqub Muhammad Brāhowī’s “Shah-i Hamadan Say Mansūb Āthār: Tahrīfāt Aur Un Kay Athrāt”, reflects a critical and analytical treatment of the authenticity of some works on and ascribed to Shah-i Hamadan. His method and analyses in discrediting the ascription of Shah-i Hamadan with Shiism (Shia ideology) seems plausible with considerable academic credence. The subsequent five articles have been contributed by Mir Imtiyaz Afreen (editor of the current work) and of these, in the first one “Shah-i Hamadan Kī Madhhabī Rawādārī …” the author critically analyzes the allegations of religious intolerance levied on Shah-i Hamadan and concomitantly accentuates his tolerant, peaceful and broadminded attitude in the multicultural and pluralistic society of medieval Kashmir. The author’s argument, that it was Shah-i Hamadan’s spiritual merit, sublime moral fibre and humane outlook that paved the ways of mass conversion for him, appears conclusive and credible. In his subsequent article, “Shah-i Hamadan Aur Nisāb-i Ta‘līm”, Afreen attempts to look out for the pedagogical structure, curriculum and methodology promoted by Shah-i Hamadan in the medieval seminary educational setup. The author further in “Aql-o Shu‘ūr Kī Māhiyat: Risālah-i ‘Aqliya Kī Roshnī Mayn” discusses “the intellect”, its form and other related aspects in light of Shah-i Hamadan’s Risālah-i ‘Aqliya. Go through these articles a reader can easily gauge Shah-i Hamadan’s girth in the intellectual, religious, educational, spiritual and philosophical domains. Another brief write-up “Khānqāh-i Mu‘allah: Kashmir Kā Thaqāfatī Wa Ruhānī Markaz-o Mahwar”, by Afreen highlights Khānqāh-i Mu‘allah as a centre with established historical, cultural and spiritual significance in Kashmir. Introducing a novel concept under discussion, in his “Dabistān-i Futūt Aur Hadrat-i Shah-i Hamadan” Afreen elucidates the concept of “Futūt” (designating a sublime level of character and mystic quality), its understanding and practicality in Shah-i Hamadan’s spiritual discipline in light of his Risālah-i Futūtiyah. “Ta‘līmat-i Shah-i Hamadan: Mu‘āsir ‘Ālamī Manzar Nāmah Kī Roshnī Mayn” by Tanveer Hayat bringing under limelight the relevance of Shah-i Hamadan’s thought and idea vis a vis the contemporary challenges facing the world, reflects a meticulous study although some opening statements of the author seem questionable (especially, undermining the role of Sufi missionaries prior to Shah-i Hamadan). The author mainly relies on his magnum opus Zakhīratul Mulūk to propose solutions to the contemporary challenges (like, unwarranted materialism, depression, violence, hatred and religious intolerance). His exploration of the concepts like global peace, human rights dialogue, and good governance in view of Shah-i Hamadan’s thought and ideology is a timely and relevant academic investigation. Junefa Bilal describes Shah-i Hamadan’s contribution to the medieval economic structure of Kashmir enumerating her efforts toward introducing and developing varied skills, arts and crafts in Kashmir (like Carpet and Shawl industries, stone, copper and silver works, paper mashie, calligraphy, embroidery and bookbinding). Though the article chiefly relies on the secondary and tertiary sources yet it provides an exhaustive panorama for understand Shah-i Hamadan’s role “as a reviver of economy” in medieval Kashmir. Shah-i Hamadan’s role in establishing and sustaining the edifice of Islamic culture, learning and civilization in Kashmir forms the main content of M. Shafi Bhat’s narrative, “Islāmī Tehzeeb Kay Farōg Mayn Shah-i Hamadan Kā Kirdār”. However, lacking a deep and critical approach, major content of this article displays an introductory repetition of historical facts and the proposed or required information has been summed-up in a brief statement. With the same narrative style, M. Yaseen Kambay in a succinct write-up “Kashmir Aur Shah-i Hamadan” narrates the much repeated account of the arrival of Shah-i Hamadan and his role in Kashmir besides praising the beauty of Kashmir’s natural verdure as well as the mystic qualities and soulful character of the populace. Dr Sartaj A. Sofi’s attempt to underscore the prevalence and spiritual/affective attachment of the Kashmiris with the Awrād-i Fathiyyah (of Shah-i Hamadan) in “Ahl-i Kashmir Kī Awrād-i Fathiyyah Kay Sāth Wābastigī” depicts a rhetorical approach (as adopted in most of the articles of the book), embellished with encomiums and historical accounts lacking any analytical treatment. The author’s endeavour to authenticate the significance of Awrād as a spiritual panacea for the masses is rewarding. Lacking a proper methodology and bereft of a critical approach, Shahida Akhter’s “Shah-i Hamadan Kay Siyāsī Afkār: Zakhīrat-ul-Mulūk Kay Hawālay Say” reflects an exploration of the political ideas of Shah-i Hamadan in light of his Zakhīrat-ul-Mulūk with a repeated narrative style.
The following section “Adabiyat (Literary Contribution of Shah-i Hamadan)” constitutes eight articles reflecting an expertly and academic treatment of the literary contribution of Shah-i Hamadan. These writings invite the attention of intellectuals, academicians and researchers for a further meticulous study of the works of Shah-i Hamadan. Prof. Quddus Javed’s “Shah-i Hamadan Ki Ghazal Ka Ta‘miri Kirdar” depicts a fine literary endeavour to examine literary complexities and splendours in the poetry (Ghazals in his Chihal Asrār) of Shah-i Hamadan and Prof. Ghulam Rasul Malik’s (Chihal Asrar: Ta‘āruf wa Tajziyah) analytical survey of Chihal Asrār is equally interesting and appealing for the literati. Similarly, Prof. Hameed Nasim Rafiabadi’s “Risālah-i Khawātiriyah” precise introduction of the subtle concepts of Risālah-i Khawātiriyah of Shah-i Hamadan and Dr Tanveer Hayat’s description of some significant aspects of the Maktūbāt-i Amīriya (letters of Shah-i Hamadan) in “Maktūbāt-i Shah-i Hamadan Kay Kuch Numāyān Pehlū” furnish novel insights to the readers. In particular, his refutation of the recently launched propaganda of ascribing the Maktūbāt of Shah-i Hamadan with Shaykh Yahyā Manerī is appreciable. Mufti Ibrahim Misbahi’s critical and analytical study of Zakhīrat-ul-Mulūk (in “ Zakhirat-ul-Mulūk: Tahqīqī wa Tajziyātī Mutāla‘a”) and Fayaz Ahmad Yatoo’s introduction of “Risālah-i Hifzān: Ek Mutala‘a” supply essential findings with regards the thought and ideology of Shah-i Hamadan. “Awrād-i Fathiyyah: Mukhtasar Ta‘āruf” by Dr Zulfiqar Siddiqi and Mir Imtiyaz Aafreen’s “Awrād-i Fathiyyah: Wazīfah-i Tawhīd” represent scholarly attempts at introducing and emphasizing on the subtle, spiritual and doctrinal significance of the hymns of this invaluable gift from Shah-i Hamadan for the Kashmiris.
Finally, nine short and succinct statements in “Paighāmāt (Messages/Teachings)” by renowned religious scholars and intellectuals emphasizing on the role, contribution, erudition and spirituality of Shah-i Hamadan besides his impact and favours made on Kashmiri society, culminate this timely and studious volume on the benefactor of Kashmir, Shah-i Hamadan. An overall assessment reveals that the work is a valuable academic contribution to the study of the personality, role and contribution of Shah-i Hamadan to medieval Kashmir. Although many articles display a usual, non-academic and rhetorical approach, yet some articles accrue considerable academic credence embellished with proper critical and analytical methodology supplying profound insights pertaining the themes under study. The book is highly recommended for academicians, intellectuals, religious scholars, researchers, students and partially to general readers and delivers highly relevant and interesting stuff to be studied and reflected upon.
……Concluded
ABOUT THE REVIEWER
Dr Mohammad Irfan Shah is Ex-SRF Candidate, Institute of Islamic Studies, AMU, Aligarh. He can be reached at asadirfan11@gmail.com
