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Shah Hamadan’s Contribution to communal

The impact of Sufism on the composite culture of Kashmir is an obvious from the positive and optimistic
behavior of the people of Kashmir. It influenced every nook and corner of the Kashmir. The culture of
Kashmir is best known from its flexible nature. The group behaviour of Kashmir’s was never rigid and
aggressive from the past hundreds of years. They always look towards for a change and amendment of social
system, they are emotionally stable (i.e., their responsive behaviour depends on the situation prevails).
Collective psyche of Kashmir’s leans towards humanity, love and brotherhood. They have a loving attitude
and positive behaviour for everyone, irrespective of region, religion, caste and ethnicity etc. They provide
fair and equitable treatment to all people of the world which is obvious from the arrival of seven sages in
Kashmir of manifold experiences like; traders, craftsmen, scholars, philosophers and educationists. These
sages were men of mercy, kindness, and staggering achievements. Real humanity is totally reflected from
the behaviour of Kashmir’s. This privileged and ethical moral cult prevails in every section of the society.
The spirit of tolerance of a Kashmir’s zest for a life is most unshakably discernible for the attainments of
kashmiri mind and intellect.

Key words: Humanity, Sadaats, Culture, Kashmiriyat and Communal Harmony etc.

Main Body:

Since the beginning ofthirteen century, the first and foremost scholar Hazrat Bubul shah from Turkistan
entered Kashmir in the reign of Sahadeva (1301-1320) for the propagation of Islam. From Bulbul shah’s
arrival till now people of Kashmir propagated a culture of tolerance by honoring people from all over the
world. His successor Shah Hamdan with seven hundred Islamic scholars enlightened the whole valley. He
conveyed the true spirit of Islam, by inculcating in them the culture of harmony and brotherhood. The
people of Kashmir have only changed their religion not humanitarian behaviour. The spirit of humanity is
always there for ever. Basically, Islam is a religion of non-violence, peace and humanity etc., which makes
the whole social system of Kashmir very calm and quite. It was the real spirit of Islam which Sufi saints
have preached with the tool of chastity, interfaith dialogue and democratic outlook. They shattered all sorts
of extremism, aggression and oppression etc. The Prophet of Islam before 14 centuries provided the
universal charter of co-existence, harmony, love and democracy etc to the whole humanity. Fida Hassnain
writes: “Truly the advent of Sufi missionaries from central Asia and Persia in the valley from fourteenth
century played an important in the dissemination of Islamic teachings within the broader framework of the
Quran and Sunnah. Kashmiri Muslims devotion to the shrines of the Sufis and Rishis is deep rooted in their
collective unconsciousness. The famous shrine of Hazratbal is the spiritual fountainhead for everyone, Mir
Sayyid Ali Hamadani’s shrine, Shaikh Hamza Makdoomi that attracted a multitude of Muslim devotees.”1
Sufi saints preserved and conveyed the same to the whole mankind. Kashmir with diverse religions;
Buddhism, Hinduism, Shivism and Islam etc., were living with spirit of communal harmony, even Islam got
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the dominated position in Kashmir. The Rishi tradition among Hindus and Muslims not only co-existed
them, but also created unity in diversity. It strengthened the bond of brotherhood by providing fair and
equitable respect to each other’s spiritual places. They used to visit the shrines mosques and temples etc.
Over the centuries saints of different religions came to Kashmir with the whole purpose of developing
universal and humanitarian values. Hayat Aamir writes: “The chief source of the philosophy of Shah e
Hamdan was Ibn al-arabi, Junaid al Bagdadi, Hussain ibn Mansoor, Imam Gazzzali, Najmuddin al kubravi,
ibn Farid, and simnani etc.” 2

Hence forth, it is established that Hamadanis influential personalities were those who have started for the
humanistic and spiritual development. They practice these stations of spirituality throughout their life which
includes repentance, watchfulness, renunciation, poverty, patience, trust and acceptance of faith etc. Shah e
Hamdan’s main emphasis upon the refined Islamic behavior, modesty, culture of tolerance, moderation,
compassion and passion, helping needy, irrespective of caste, creed, sex, religion etc. controlling anger,
forgiveness, sincere obedience, benevolence, lenient behavior, humbleness, good character and good
conduct, humbleness, condemnation of error, kindness, mercy, honesty, respecting neighbors and guests etc
Thus one can understand the influence of Sufism on kashmiri composite culture . It has strengthened the
bonds among people by developing in them the moral and value centered qualities of Islam. Ishaq Khan
writes: “Since originally the conversion of commoners to Islam never took place in the strict religious sense,
it was natural that the shrines served as cultural mediators between Islam and Hinduism. The ambience of
the Muslim shrines in the sub continent reflects the role of Sufis as well as the response of the people who
came under their influence. The tomb is in fact the central point which attracted the huge crowd of people
belonging to different religions.”3 A powerful tool in the hands of Shah e Hamadan was peace and mercy.
He succeeded in preaching the Islamic teachings with ease and without any interruption and hindrance.
Shrines of the known or unknown Sufis that form the spiritual objects of their veneration. Kashmiri Pandits
reverence for the shrines of the Sufis in the valley is well known. Thus, it emphasizes for the establishment
of pluralistic concept of society. Shrines of all the faiths existed in a good number and we can observe this in
every nook and corner of the valley. This composite material culture (places of teaching, learning and
worship) showered the same effect upon the collective psyche of kashmiris. They have developed the culture
of brotherhood, which is the basic element of composite culture of Kashmir. Shah e Hamadan a person of
manifold and staggering achievements contributes a lot in developing the composite culture of Kashmir. He
provided an unshakable strength to this culture. Hayat Aamir writes: “He talks about seven fundamental
rights in his master piece: “Right to life and property, right to equality, right to justice and equality before
law, right to privacy, right against exploitation, right of equal treatment and right of destitute and the needy
to be provided with basic necessities of life by the state.” 4 The philosophy of Shah e Hamadan contains
humanistic principles which made the Kashmiri culture peaceful, dynamic and prosperous. He also talks
about the responsibility of rulers for the welfare of people. Hayat Aamir writes: “In short we can say that his
politico ethical principles contain elements of humanism, pragmatism, socially centered philosophy and
universalism.”5 The influence of the teachings of Shah e Hamadan can be seen in the poetry of Shaikh ul
Aalam. He amended the Rishi philosophy by including in it the element of Risala. He imparted it not with
violence, but with an interfaith dialogue which is obvious from the debate with Bum saad. He from his very
early age of his life was brought up in an environment of Sufi saints, which he imparted the same to the
people. This influenced to a great extent the composite culture of Kashmir from the aspect of brotherhood
co-existence and chastity etc. He acted against the caste system prevailing in Kashmir that time: “Who
belongs to the same parents difference. Then why this difference left Hindus and Muslims together worship
God alone; we come to this world like partners; we should have shared our joys and sorrows together”. He
has not confined his universal message only to one race or section of people, but addressed the mankind as a
whole. He did not approve division of society on the basis of socio-religious status; instead he advocated
total surrender before God. He has emphasized on a universal message of humanity. He integrates morality,
good conduct and character development. He was the creator of new humanistic thoughts. He not only
expressed the support of equality of man, but preached and practiced what was the best and noble for human
beings. He desired everyone to be votary of the unity of man. He loved all and respected all the faiths. Sufi
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female Mystic white Lal ded is best known for her humanistic and individualistic approach and outlook. She
shattered all the religious barriers with common Sufi ideology of brotherhood. “Adam is the progenitor of
the human race the mother Eve has the same primordiality. So from where have the low cost is descended?
How can a highborn divide his on ancestry”?

Conclusion: In summing up, it is an admitted fact that Sufism influenced even the unconsciousness of
Kashmiri people. Westernization for some time can veil the real identity of Kashmir, but not for a long the
quality of humanism which we have inherited from our forefathers, who were very much influenced by
Sufism is settled in our composed culture can be seen from the festivals of Kashmir in innumerable number
among different religions. There is a unity in diversity. People have developed a culture of tolerance
brotherhood and democratic outlook. Their participation in these festivals without any hindrance of region
and religion. In commemoration of Rishi saints people in distant villages erected Mosques, raised Tombs
and established Shrines. People from different religions visit these places which make the whole Kashmir
pluralistic in nature. It adds the beauty to the composed culture of Kashmir. In nutshell, brotherhood is the
distinguished characteristic of the people of Kashmir due to the teachings of Sufi sages.

References:

1. Haasnsian, Fida Mohammad. 2012 . Historic Kashmir. Gulshan Books Residency road Srinagar,
pp.107.108

2. Hussanini, Hayat Aamai. 2012. The Religious Thought of Mir Sayyid Ali Hamdani. Jay Kay Books , p.
15

3. Khan, Mohammad Ishaq. 2011. Sufis of Kashmir. Gulshan Books , Srinagar, p.427

4. 2. Hussanini, Hayat Aamai. 2012. The Religious Thought of Mir Sayyid Ali Hamdani. Jay Kay Books, p.
176

5. Ibid., p. 178

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