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Religion and Politics: a Study of Sayyid Ali Hamdani

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Religion and Politics: a Study of Sayyid Ali Hamdani American International Journal of Available online at http://www.iasir.net Research in Humanities, Arts and Social Sciences ISSN (Print): 2328-3734, ISSN (Online): 2328-3696, ISSN (CD-ROM): 2328-3688 AIJRHASS is a refereed, indexed, peer-reviewed, multidisciplinary and open access journal published by International Association of Scientific Innovation and Research (IASIR), USA (An Association Unifying the Sciences, Engineering, and Applied Research) Religion and Politics: A Study of Sayyid Ali Hamdani Umar Ahmad Khanday Research Scholar Department of History Aligarh Muslim University, Aligarh, Uttar Pradesh, INDIA. Abstract: Sayyid Ali Hamdani was a multi-dimensional personality. He belonged to Kubraviya order of Sufis. When he landed in Kashmir, the ethical quality was at its most reduced ebb. The pervasiveness of standings and sub-stations in the general public, misuse of ordinary citizens because of conventional Brahmins, had rendered normal individuals defenceless. Individuals were prepared to welcome any change in the framework. Under his effect, the impact of Brahmans declined. His Khanqah was available to all from the Sultan to poor Hindu. He had no reservation in counselling rulers and nobility because he saw that their policies were key to the welfare of people. He was a social reformer other than being a preacher.Among the 700 devotees, who went with him to Kashmir were men of Arts and Crafts Crafts, as a result, several industries of Hamadan (Iran) became well introduced in Kashmir. Key Words: Khanqah, Rights,Ruler, Sayyid Ali Hamdani,Sufi ,Zakhiratul-Muluk I. Introduction Sayyid Ali Hamdani, who belonged to the family of Alawi Sayyids1 was born on 12 Rajab, 714/22 October, 1314 at Hamdan2. Alaud-Daula, his maternal uncle had made arrangements for hiseducation due to the busy schedule of his father, Syed Shahub-Deen, who was the governor of Hamdan. Sheikh Muzdaqani introduced him into the Kubraviya order. Kubraviya order was founded by Najmud-Din of Khwarazm in the 13th century, but after his death, it lost its importance 3.The restoration of a strong Kubravi lineage in Central Asia began with the career of Sayyid Ali Hamadani in the second half of the 14th century. He was a prolific writer. The four works of Hamdani which have been published so far include Zakhiratul-Muluk, Risala i-Dahqaida4, Minhajul Abiding and Auradal- Fathiya5, The Sufis in general and the Kubraviyas, in particular, took great interest in missionary activities and same was the case with Sayyid Ali. He visited Kashmir thrice6 and is credited for the introduction of the Kubravi order in the valley. There is a debate among scholars whether there was any pressure behind him or it was his free will to visit Kashmir. According to Muhibbul Hasan, when Timur for the third time invaded Persia and Iraq in 1383, he expelled the powerful Alawi Sayyids from there7. On the other hand, it becomes evident from the following statement that Timur was congenial to Sayyids8.When Hamdani arrived Kashmir during the reign of Sultan Qutbu'd-Din (1373-1389 A.D) along with number of Sayyids, what is interesting all of them did not belong to the family of Alavi Sayyid's, so the question arises here if the wrath of Timur was against Alavi Sayyids, then why did the other Sayyids belonging to other families left their native place. Moreover, some ten years before the date of Timurs expulsion, Sayid Ali had sent his two cousins (Sayyid Tajuddin and Sayyid Hussain) to explore the religious milieu of Kashmir. Therefore, it was the establishment of Muslim rule under Shah Mir (1339-42 A.D) which draw his attention towards Kashmir for popularizing Islam. Both medieval, as well as modern scholars, glorify the proselytizing activities of Syed Ali in Kashmir. As a belief that cities being the catalysts of social change, Sayyid Ali concentrated first on rulers and then on the inhabitants of the city because he believed that common people copy the culture of rulers. Different people have given different views regarding proselytize activities of Sayyid Ali. Like Prof. Ishaq Khan argues that his activities remained confined to royal cities and circles and he had not established any mass contacts.9 This argument is already contested by Walter Lawrence and according to him despite the small size of the valley Sayyid easily preached the Gods command without organizing any mass meetings.10 Despite being an academic scholar, Sufi and an alim he addressed average folks, in order to make them understood the lessons of Islam and anticipated to follow the laws as approved by the Asharite arrangement of Sunni theology. Ishaq Khan's view that teaching of esoteric-exoteric knowledge of Islam was necessary for conversion seems contrary to the practical demonstration of the difference between the old and the new religion. The new religion offers equality, justice and freedom from social evils like a caste system. Therefore Sayyid Ali was in favour of poor and preached against social evils11. As a Sufi, he kept up the wisal or mystical association is conceivable between the Creator and made. He observed that highest degree of ma’rifa, ma'rifa-i-mushahada (gnosis dependent on examination) is required for such AIJRHASS 19-236; © 2019, AIJRHASS All Rights Reserved Page 167 Umar Ahmad Khanday, American International Journal of Research in Humanities, Arts and Social Sciences, 26(1), March-May 2019, pp. 167-170 association. Ma'rifa-i-mushahada, according to him is obtained through divine motivation (ilham) to the saints12.He divided the beneficiaries divine motivation into three types. The principal type is made out of those whose gnosis depends on supernatural happiness, the second class have a place majzub (baffelled) and third who are in the phase of hairat (astonishment). Marifa according to him prompts the affection for God and Saiyid Ali attributes the tendency for respect to God due to the love of oneself, love of a supporter, love of an ideal man, love for the excellent, and love for beauty.13 Sayyid Ali divides the admirers of God into four classes, most normal, normal; select ones, most astonishing among the select. The select ones are close to Godand most noteworthy among the chosen, have a place with the universe of profound presence. Here the Sufi starts to see the Divine magnificence completely because the lover at this point is completelydrowned in the ocean of solidarity. Furthermore Sayyid Ali divided the holy people into two classes, moderate people called Muqtasidan and the pioneers of saintly characters called Sabiqan-i-safuf-I-wilayat and they are the people with a clear vision of their ideas14. Sayyid Ali remarks about three different paths. The first path of those who observe only external rules of the religion followed by common Muslims. The second road is that of those who undergo self mortification and the basic principle of the third path is to wean the nafs from evil.To attain the highest path, Sayyid Ali, in his treatise entitled Risala-i-Dah-Qa’ida, prescribes the following ten rules: 1. Tauba (return) is an act by which man can return to God 2. Zuhd (renunciation) According to Mir Sayyid Ali Hamadani one should not only give up the world and worldly objects but even the desires for these should be renounced 3. Tawakkul (trust) in God traveller in the spiritual path should entrust himself to god 4. Qannat (Resignation) is an act of stripping of the garments of worldly and beastly desires. 5. Uzlat (seclusion) means seeker must turn his back on mankinddivert the senses from forbidden to the lawful 6. Zikr (remembrance)according to Mir Sayyid Ali Hamadani is “Lailaha illa l-lah" (There God but Allah).categorically rejects the Zikr-i-Jahr (Zikr recited aloud or outwardly) and recommends only Zikr-i-Khafi (zikr recited silentlyor inwardly 7. Tawajjuh(concentration) means to present one’s self entirely with all devotion before Godif a true seeker tread on the path of God for thousands of years shows negligence for a single moment, he loses all those blessings earned during a thousand odd years. 8. Sabr (patience) says that patience is the basis of all worship It is obligatory to remain patient on the illness, grief and hardships. 9. Muraqaba (contemplation)amounts to giving up all authority and activity overwhich the seeker has control. 10. Riza(pleased) when a person thinks no more of his own and entrusts to God, he receives limitless grace and starts to shine with the divine light15. Besides the above, he had divided the holy people into the two classes, Muqtasidan (the individuals who pursue a moderate course who tread on the correct way. They are the general people who prevail with regards to pounding the brutal components in their inclination and try to lead an unadulterated and devout life. Sabiqan-i-safuf-I- wilayat (pioneers of the positions of sainthood) they are the general people who are not fascinated in the haziness of nasut, and have discovered a place in the wide scope of lahut. Sayyid Ali, similar to every other Sufi, composes that nobody can make a trip on the way to God without the direction of a preceptor who is properly approved to enrol disciples16. II. Political Thought Sayyid Ali writes, when a ruler follows the footprints of equality, justice and sharia, he is the chosen deputy of God, but if he goes against the principles of justice, equity and follows his desires without taking into consideration the limits of sharia, the rights of subjects, he becomes the deputy of imposter (dajjal), enemy of God and vice- regent of Satan17.These brutal rulers would achieve their fruits on the day of judgments.
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