Builders of Faith: How Syed Ali Hamadani’s Disciples Shaped Kashmiri Society

By Sahil Razvi, New Age Islam 17 December 2024 The Disciples of Syed ‘Ali Hamadani Were Instrumental in Spreading Islam Across Kashmir Through Preaching, Establishing Khanqahs, And Community Welfare. Key Figures Like Syed Husain, Pir Haji, And Syed Kabir Shaped the Region's Spiritual and Social Landscape, Leaving A Lasting Legacy. Main Points: 1. The first disciples sent to explore Kashmir; Syed Husain's efforts led to mass conversions and a shrine in Kulgam. 2. Preached Islam after converting the chief Brahman at Srinagar. 3. Prominent scholar, established Khanqahs, and contributed to social welfare through Langars. 4. Settled in Vijabror, actively preached Islam, though temple demolition claims remain debated. 5. Syed Muhammad Firoz, Syed Ruknuddin, and Syed Fakhruddin played roles in spreading Islam across Kashmir. ------ The arrival of Syed ‘Ali Hamadani in Kashmir marked a transformative era in the religious and cultural history of the region. A revered Sufi saint and scholar, Syed ‘Ali’s spiritual mission extended far beyond his personal endeavours. Accompanied by a distinguished group of disciples, he laid the foundation for a vibrant tradition of Islamic teachings, social service, and spiritual guidance. Although different historical accounts vary, it is believed that hundreds of dedicated Syeds either followed Syed 'Ali or were dispatched by him to Kashmir before he himself reached the Valley. These devotees, through their unrelenting commitment and influence, made a difference in the promotion of Islamic values and formation of spiritual life in the Valley. This article explores the lives and contributions of Syed ‘Ali’s prominent disciples, those who settled in different regions, established Khanqahs, preached with compassion, and engaged deeply with local communities. From Syed Taju’d-Din’s counsel to Sultan Shahabuddin to Syed Husain’s miraculous impact in Kulgam, and from Syed Qazi’s work in Latapura to Pir Haji Muhammad Qari’s enduring legacy in Srinagar, these luminaries left indelible marks on Kashmiri society. Through their diverse approaches ranging from preaching and asceticism to building mosques and serving communities these disciples ensured that Syed ‘Ali’s mission thrived for generations. This account sheds light on their extraordinary lives and the profound changes they brought to a land that would become a cherished centre of Sufi spirituality. According to some sources, seven hundred Syeds had accompanied Syed ‘Ali to Kashmir; many modern scholars uncritically accept this as true. No source, however, gives a complete list of the disciples, and only the following are mentioned in the different sources. Some of them either came with Syed ‘Ali to Kashmir or were sent there by him before his arrival. The first to arrive in Kashmir were Syed Tajuddin and Syed Husain, the cousins of Syed ‘Ali. They were both deputed by Syed ‘Ali to explore the religious atmosphere in the Valley of Kashmir; but Syed Husain went to India and only Syed Tajuddin proceeded to Kashmir, where Sultan Shahabuddin, the ruler of the time (1354-1373), received him warmly. The Sultan built a Khanqah for Tajuddin at Shihab-Dinpura close to his own palace and granted the revenues of the village of Nagam for his maintenance. It is said that Sultan Shahabuddin used to consult Tajuddin both on religious and administrative matters. No authority mentions the type of instruction which the Sultan received. It seems that Tajuddin, unlike Syed ‘Ali, either approved Shihabu’d-Din’s policy of tolerance towards his non-Muslim subjects or avoided coming into conflict with him, and was content with the patronage he received. Encouraged by the Sultan’s patronage, Tajuddin invited his brother Syed Husain to join him. The Sultan received the latter well and helped him to settle at the village of Kulgam. Syed Husain was able to interest a considerable number of the local population in his activities. His kitchen, for the maintenance of which he received a state grant, was open to all sections of the people, and his interest in their welfare helped him a great deal in converting them to Islam. It is said that the people in the village of Kulgam lived near the banks of the river Vaishu. Once Syed Husain asked them to move from there to a safer place, where he himself lived, predicting that some misfortune was going to visit them there. The villagers did not agree. Shortly afterwards, a flood in the river Vaishu took a large toll on the population, which convinced the villagers of the saintliness of Syed Husain and this fact became a potent stimulus of their faith in him. Syed Husain breathed his last on 11 Sha’ban, 792/25 July, 1390. A magnificent shrine with "exquisite wood carving and painted lattice” at the village of Kulgam stands as a memorial to the reverence with which the people held him. Syed Kabir Baihaqi became Syed ‘Ali’s disciple at a very early age. It is said that when Syed ‘Ali converted the chief Brahman of Kali-Mandir at Srinagar to Islam, and turned the temple into a mosque, he ordered Syed Kabir to settle down there and preach the truths of Islam to the people. However, after Syed ‘Ali’s departure, Syed Kabir shifted to Mohalla Daribal in Srinagar and lived for the rest of his life there. Syed Jamaluddin Ata’ was one of the very few followers of Syed ‘Ali who brought their families with them to Kashmir. However, unlike his spiritual master, Syed Jamaluddin was not a teacher or a preacher but lived an ascetic life in retirement at the village of Chitar, in the Pargana Khowpur. Syed Muhammad Kazim, commonly known as Syed Qazi, was Syed ‘Ali’s librarian (Tahwildar-I-Kutub). When Syed ‘Ali, while journeying through the Valley, reached Latapura, he asked Syed Qazi to settle there and propagate Islam. Although the ancient and medieval Hindu scholars attach no importance to Latapura, medieval Muslim scholars assert that it was a great centre of Hinduism. The fact that a disciple of Syed Qazi’s eminence was chosen to work there shows that in those days Latapura was an important place. Syed Qazi worked there with considerable success, and when he died, he was buried there. Another disciple of Syed ‘Ali was Syed Muhammad Balkhi, also called Pir Haji Muhammad Qari. He was a sound scholar of Islamic theology. His ability to recite the Qur’an according to the prescribed rules was responsible for his fame as a Qari. When Syed Ali left Kashmir, he particularly asked Pir Haji to stay there and guide the people to the path of Shari’ah. Pir Haji, unlike his preceptor, was friendly with Sultan Qutbuddin, who built a Khanqah for him and gave the revenues of some two Parganas for the maintenance of his Langar (lit. alms-house), which was thrown open to all people. Because of the fame of the Langar, this place is still called Langarhatta. Pir Haji is said to have built several Khanqahs and mosques, but only one survives, the Ziyarat-Pir Haji Muhammad Sahib, to the north of Srinagar. These Khanqahs were the nucleus of his teaching and preaching activities. He died after a short illness, on 8 Rajab, 792/22 June, 1390, and was buried in his own Khanqah at Langarhatta. Syed Muhammad Quraish and Syed ‘Abdullah, the two other disciples of Syed ‘Ali, were asked to settle down in the town of Vijabror, a great centre of Hindu learning and famous for its numerous temples. Some authorities allege that Syed Muhammad Quraish demolished the famous temple of Vijayesvara at Vijabror, converted its custodian to Islam and erected a Jami-masjid on its site. Some authorities assert that Syed ‘Ali himself performed this act. Both versions of the story seem to be legendary. Although the demolition of temples and erection of mosques in their place was not an uncommon practice, it seems unlikely in this particular instance. The fact is not borne out by the archaeological evidence, for the temple was on the bank of the river Jhelum while the Jami-masjid, which still stands, is in the middle of the town and is situated at a considerable distance from the river. The stone material of the temple could be seen there as late as the reign of Ranbir Singh (1857–1885), who used it for the construction of the new temple of Vijayesvara, close to the site of the old one. Again, it is unlikely that Jonaraja, who gives a long list of the temples destroyed from time to time, would have omitted to mention the destruction of this famous temple. Thus, the story that Syed Muhammad Quraish or Syed ‘Ali demolished the temple is an attempt to glorify the missionary zeal of the Syeds. However, both Syed Muhammad Quraish and his co-worker, Syed ‘Abdullah, are reported to have been very active there in persuading the people to embrace Islam. The dates of their death are not known, but it is said that they were buried near the Jami-masjid at Vijabror. Syed Muhammad Firoz, also called Syed Jalaluddin, another disciple of Syed ‘Ali, led the quiet life of an ascetic and took little interest in the preaching of Islam. He had settled down permanently at the village of Simpur, in the Pargana Vihi. Also Read: Sultan Darvesh: The Sufi Healer of Kashmir and His Timeless Teachings Sheikh Hamza Makhdoom: The Saint of Kashmir Rishi Sufi Order in Kashmir: Roots, Legacy, and Impact Islam's Early Roots in Kashmir: A Historical Account The Suharwardy Order: Foundations of Sufism in Kashmir Baba Zain-ud-Din Wali: Illuminating Kashmir’s Spiritual Path The Naqshbandi Order in Kashmir The Quadri Order’s Legacy in Kashmir: Saints and Spiritual Foundations The Kubravi Order and Its Spread to Kashmir Hazrat Qayumuddeen Qadri RA: A Sufi Saint of Kashmir ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-society/faith-syed-hamadani-disciples-kashmiri-society/d/134044 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism