Mir Sayyid Ali Hamadani (Persian: میر سید علی همدانی; c. 1312–1385CE) was a Sufi Muslim saint of the Kubrawiya order, who played an important role in spread of IslaminKashmir. He was born in Hamadan, Iran and preached IslaminCentral Asia and Kashmir. He died in Swat[1] 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").[2]
The title "Sayyid" indicates that he was a descendant of the Islamic prophet Muhammad, possibly from both sides of his family.[3][4]
Hamadani spent his early years under the tutelage of Ala ud-Daula Simnani, a famous Kubrawiya saint from Semnan, Iran. Despite his teacher's opposition to Ibn Arabi's explication of the wahdat al-wujud ("unity of existence"), Hamadani wrote Risala-i-Wujudiyya, a tract in defense of that doctrine, as well as two commentaries on Fusus al-Hikam, Ibn Arabi's work on Al-Insān al-Kāmil. Hamadani is credited with introducing the philosophy of Ibn-Arabi to South Asia.[5]
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 exterminate the 'Alavi 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 ud-din Semnani and Mir Syed Hasan Semnani, to take stock of the situation. Shibu'd-din became a follower of Mir Syed Hasan Semnani and so Hamadani was welcomed in Kashmir by the king and his heir apparent Qutub ud-Din. At that time, the Kashmiri ruler, Qutub ud-Din Shah was at war with Firuz Shah Tughlaq, the Sultan of Delhi, but Hamdani brokered a peace. Hamdani stayed in Kashmir for six months. After Sharaf-ud-Din Abdul Rehman Bulbul Shah, he 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 ud-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 with the intention of staying 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.[8] His body was carried by his disciples to Kulab, Tajikistan, where his shrine is located.[5]
Hamadani started organised efforts to convert Kashmir to Islam. Hamadani is regarded as having brought various crafts and industries from Iran into Kashmir notably carpet weaving; it is said that he brought 700 Syed's with him to the country.[9][5][10] 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,[clarification needed][11][12] bringing with them crafts such as minting[clarification needed] and writing.[13]
Hamadani wrote a book on politics, governance and social behaviour, called the Zakhirat ul-Muluk[14][15]
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).[16]
Risalah Nooriyah is a tract on contemplation
Risalah Maktubaat is a collection of Hamadani's letters
Dur Mu’rifati Surat wa Sirat-i-Insaan, discusses the bodily and moral features of man
Dur Haqaa’iki Tawbah, deals with the nature of penitence
Hallil Nususi allal Fusus, is a commentary on Ibn Arabi’s Fusus-ul-Hikam
Sharhi Qasidah Khamriyah Fariziyah, is a commentary on the wine qasidahofUmar ibn ul-Fariz who died in 786 A.H. =1385 A.C.
Risalatul Istalahaat, is a treatise on Sufic terms and expressions
^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.
^Stellrecht, Irmtraud (1997). The Past in the Present: Horizons of Remembering in the Pakistan. Rüdiger Koppe. ISBN978-38-96451-52-1.
^Barzegar, Karim Najafi (2005). Intellectual movements during Timuri and Safavid period: 1500–1700 A.D. Delhi: Indian Bibliographies Bureau. ISBN978-81-85004-66-2.
^S. Manzoor Ali, "Kashmir and early Sufism" Rawalpindi: Sandler Press, 1979.
^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.
