Syed o Sadat Salari Ajam
Dast o Maimar i taqdeer i umam
By: Bashir Ahmad Dar
With the spread of Islam, a new era heralded in almost all the spheres of society in Kashmir. The greatest personality who ushered this ‘revolution’ was that of Amir-i-Kabir, Mir Syed Ali Hamdani (RA), popularly known as Shah-i-Hamdan in Kashmir. Besides being the great missionary of Islam, he was a Sufi of high order and a versatile writer. But it is a pity on our part that even after the lapse of six centuries we know very little about the multi- dimensional personality of this great luminary- as a Sufi scholar, his missionary activities here and abroad, and more so the majority is probably still ignorant about his works.
No doubt some research works have been undertaken and many books have been penned down about Shah-i-Hamadan, but still very less is known to us about all the events of his life,the hardships he did face enroute and here, his scholarly accomplishments, the members of his caravan who contributed a lot to enrich our society and make it prosperous in every aspect. Though being over -busy and ever- busy in the missionary activities as also in Sufi practices, Hamdani (RA) was the man of letters. His writings prove him to be a great poet and writer and more than a hundred and fifty works in Arabic and Persian are credited to him which highlight his teachings, ideas, message and philosophy with the view to reach to the maximum audience.
It is interesting to note that Moulana Jami, the well know Persian writer, particularly famous for his Naats, in his ‘Nufhatul Uns’, Amir Sultan Hussain, the author of ‘MajalisulUshaq’ and Dr. Mehdi Darakshan in ‘Buzurgan we Sukhan Sarayani Hamdan’, besides many historians and hagiographers have mentioned the titles of the works of this great Sufi. Though many of the titles mentioned in these sources are, without any iota of doubt, the works of Syed Hamdani (RA), there are some which have been attributed to him and no conclusive opinion has not been arrived about the authorship of these ones.
The works of this luminous Sufi are no doubt found in the libraries of the universities all over the world, in the national archives as well as personal libraries but it is still a matter of research to determine the actual number of works of this great Sufi and which of these are his real works. Though it is not possible here to mention all the ones attributed to this great writer, some of the chief works are: Chihil Asrar, ZakhiratulMaluk, Sirat-ul-Talibeen, Risala Dah Qaida, Mirat-ul-Talibeen, Risala Derweshia, Manazilul Salikeeen, Adaabi Murideen, RisalaMunajat, Risala Fatwia,Risala Zikriya, Risala Farsia, Risala Hamadania, RisalaWajoodia, RisalaEitiqadia, Masharibul Azwaaq, Munqabatul Jawahir, Muwadatul Qurba , Sharah Fasoosul Hikam, Asrarul Nuqt, Sharah Qasida-i-Khumria Fardia, Maktoobat, darsoorat-u-seeratiInsan, RisalaIstilahat-i-ilm-ul-Qiyafah, MirataTaibeen, SairulTalibeen, Kitab-u-sabeen-fe-fazail Amirul Mumineen Ali, Raudatul Firdous, Firdausul Akhyar, Manazil-us-Salikeen, Khulasat-ul-Manaqib.
The style of the writings of his works is simple, attractive but at the same time it is adorned with the verses from the Quran as well as Ahadith as also verses of Arabic and Persian literature. In poetry, he uses pen names; ‘Ulai’ and ‘Ali’. Chihli-Asrar is one of his anthologies consisting of 40 poems mostly based on spirituality. Abdul Wahab Noori, author of the book Fatuhaati Kubraviyah quotes Syed Ali Hamdani saying; ‘I have not been appreciated in the contemporary world but hundred years after my death, people will start benefiting from my writings and appreciate my value’. These writings being available in almost all the parts of the world, scholars in particular and people, in general, have no doubt benefited from them.
Among these writing, Awrad-Fathiyah is one of the great Arabic works of Syed Ali Hamdani(RA). Written in Arabic, it contains all those verses of the Quran and the supplications which are said to have been bestowed to him by one thousand and four hundred spiritual guides. Nuruddin Jafar Badakshi mentions that once Shah-i-Hamadan (RA) on his way to Makkah visited Baitul Muqadus in Palestine wherein the great Prophet Muhammad SAW blessed him with a pamphlet and this was the same which had been compiled by him and was titled as Auard-i -Fathiya. Being regarded as one of the highest degree in religious and Sufi circles, it is concise primer, describing the unity and attributes of ALLAH (SWT) in an eloquent style.
In most of the Central Asian countries, the Muslims recite it daily after Fajar(morning) and evening prayers. In the valley of Kashmir it is recited in almost all the mosques, shrines as well as in homes, besides the religious congregation of the shrines on the anniversaries of the Sufis. As it is recited aloud in the mosques, it is committed to memory by tens of thousands of Kashmiris, even illiterate Kashmiris have memorised it.
Besides Asian countries, in several Arab and European countries, Muslims do recite it after prayers and has been translated in many languages including English, Urdu, Kashmiri and many commentaries have been penned down. For the commoners it is a priceless gift from the great Sufi and the Sufis regard it as the effective healer for all ills.
In the pluralistic and full of conflicts world of today, the issue of understanding, tolerance, forbearance and peaceful coexistence is an inevitable urgency. “Zakhirat-ul-Muluk” is one of the important works of Mir Syed Ali Hamadani on state craft on the style of the renowned book of Imam Ghazali known as “Nasihat-ul- Malook”.The learned scholar has contemplated deep thoughts about techniques to achieve a peaceful life which represents his attention towards the necessity of ‘human society’.
‘Tolerance and forbearance’ in his thought is a moral and human virtue whose origin is Islam and the holy Quran. He believes that Allah’s pardon and mercy for people is vast which presents hope and joy so that they could know their contemporary time optimistically and dynamically. And Mir Syed Ali Hamadani has laid down the instructions in the “Zakhirat-ul-Muluk” how to make it possible for the rulers to achieve it. It may be interesting to note that Shah i Hamdan (RA), besides commenting on political affairs of state, personally established contacts and wrote letters to the rulers of Kashmir for enlightening them with Islamic teachings and Shariah rulings, particularly regarding state affairs.
Another work, “Mashribul Azwaq” is the commentary rendered by Shah-i-Hamadan on the famous ‘Qasida Khumriya’ of Sheikh Umer ibn Abul Hasan ibn Faarid. Though many commentaries have been written on this Qasida, but the one done by Shah-i-Hamadan is a unique one as it has followed the spiritual style. After the introduction, Shah-i-Hamadan as a true Sufi has discussed, in an interesting style, the love towards Allah.
He has raised many issues which attract the attention of the reader. Commenting on the famous ‘Hadith’, ‘alahu jameelun we yuhubu jamalun’ (Allah is Beautiful and likes the beauty) he says that as the Beauty is an attribute of Allah SWT, it is only He who may be regarded Beautiful and none in this universe can share His attribute. Now those who have beauty in this universe may be said to have a reflection of His Beauty.
Similarly at another place he has discussed the degrees of Love as also the principles to be followed in the way towards it. He has provided with nice instances so that a reader is in a position to comprehend this compound and complicated issue. Moreover he has resorted to use his Persian verses as also of other poets to have clarity in the meaning of the verses of the Qasida. Copies of this Qasida are presently available in Russian, Iranian libraries as also in the Research Library of J&K.
Though this Qasida has been translated in French as well as in English, it has also been translated in Urdu by Professor Mohammad Toyeb Kamili and published by Auqaf Committee of Khanqahi Moula. MiraatuTaibeen is another great work of Shah-i-Hamadan. Explaining the reasons for its compilation, the author of ‘Khulastul Manaqib’ Nurddin Jafar Badakshi, says that the author wrote it on the request of his beloved Khalifa(follower) Haji Behram Shah Kashmiri. Moreover, the author too desired to define Touba(Repentance) and on the request he got it penned down. It consists of four chapters. First ‘Haqiqat i Touba’ (what is Touba) , 2nd chapter details the people who have to make a Repentance , third one lists the conditions required for Touba.
Classifying the people who seek Repentance, he says that there are four categories of these people. First those who have a firm will and people of Toubatu Nusu, 2nd those who refrain from greater sins but do indulge in little ones. These are expected to join the first defined class. Third one consists of those who indulge in sins and repent on their evil doing but are trapped in the lust of evil desires (Nafsi Lawama). It may happen so that consequent upon some incident or event, they may come to the True Path.
Excluding these three categories, there are people who may be regarded as far from Repentance (Touba) as, according to the author, they are devoid of wisdom and without good deeds. They just murmur Touba with their tongue but do not refrain from sins. Then the author, quoting the Quranic references, details the types of sins. Further reproducing the events of lives of the Sufis elaborates the main issues in the MiratuTaibeen. The crux of this work is that to err is human but there are blessed ones,though less in number, who do refrain from the evil doing. One should strive to reform self and repent, from the core of his heart, and also seek the blessings of Allah.
An interesting anecdote has been recorded by the hagiographers. It is like this: That one day in the month of Ramdhan(the holy month of the prayer) Shah i Hamdan (RA) was invited by his devotees ,one after the another and the number reached to forty ones. In the evening though the Sufi remained in his apartment (Known as Hujra i Khas) in Khanqahi Moula and offered Isha prayer there, yet in the morning all the forty devotees claimed that the the Sufi had paid visit to his house and each presented one Ode(Ghazal) as a proof which the Sufi had recited there. These forty odes came to be known as “Chihal Asrar”(Literarary Forty Secrets).These Ghazals depict the experiences of a Sufi following the path to the Truth. These are widely recited in the Sufi gatherings, mosques and shrines.
One of the famous Odes is
Qiblai dil aftab i roai oast
Kabai jaan khaki koi oast.
Maktūbāt-i Sayyid ‘Alī Ḥamdānī (Letters by Ali Hamdani (RA)) is a collection letters by this famous Persian scholar, Sufi, and preacher Sayyid ‘Alī Ḥamdānī (RA) .One of the rarest extant manuscripts of his letters addressed by him to his disciples, is presently available at Allama Iqbal Library, University of Kashmir. In the letters the Murshid Hamdani (RA) is directing his disciples how to unravel the secrets of Islamic mysticism. In the letters, Sayyid ‘Alī Ḥamdānī quotes a number of couplets from a 12th-century Persian poet, Shaykh ‘Attār. In another letter he advises the Sultan Qutubuddin as follows,”Out of sheer love, I advise you that the worldly glamour is like a fast wind and the worldly favour is like an unfulfilled dream; He alone is wise who neither gets fascinated by dreams, not feels proud of any notion but learns a lesson from the experiences of bygone people, believing firmly in the axiom that ‘one who does not learn the examples of others, himself becomes an example for others”.
One of the remarkable influences of Hazrat Amir i Kabir (RA) was the introduction and establishment of Khanqahs (hospices) in thd valley. These were the centers which functioned as the residing abode of the Sufis , offered prayers there, taught islamic teachings and instructions to their disciples(Mureed/Khulfa),held congregational supplications(Zikr) and conversed with the commoners.These institutions served as the centers of learning as also feeding places( langarkhana/free kitchen)for the poor often. No doubt the first Khanqah was established by the first known missionary Hazrat Syed Bulbul Shah (RA) at Bulbul Lankar, but with the arrival of Shah i Hamdan (RA) and his companions, these khanqahas were set-up in the different quarters of the valley and were supported with the assigning of the revenues from specific villages as also the donations from the devotees. Khanqah i Moula at Fateh Kadal Srinagar owes its foundation to Amir i Kabir (RA)though it was formally built by his illustrous son Hazrat Mir Muhammad Hamdani (RA) with the support of Sultan Sikander ,then ruler of Kashmir. Likewise Khanqahs were set up at Kulgam,Tral and other places.
