Urs of Shah-e-Hamdan (RA): The Spiritual Light That Still Guides Kashmir

An in-depth, reader-friendly exploration of the saint’s life, teachings, cultural renaissance, and the annual Urs that unites Kashmir in prayer and craftsmanship.

By: Javid Amin

Contents

1. Why the Urs Still Matters Today

2. Shah-e-Hamdan’s Early Years in Hamadan: Seeds of a Saint

3. The Kubrawiya Journey: Scholarship, Travels & Spiritual Formation

4. Three Historic Visits to Kashmir (1372, 1380, 1383 CE)

5. Core Teachings: Purification, Justice & Social Harmony

6. Literary Treasury: 68 Works that Shaped Islamic Thought in Kashmir

7. Economic Revival: Pashmina, Papier-Mâché & the Craft Revolution

8. Architectural Footprints: Khanqah-e-Mualla & Sufi Spaces of Learning

9. Interfaith Diplomacy & Political Mediation

10. The Annual Urs: Rituals, Poetry, and Community Service

11. Gender, Family & Everyday Devotion under Shah-e-Hamdan’s Influence

12. Contemporary Relevance: Environmental Ethics, Mental Health & CSR

13. Preserving the Intangible Heritage: Challenges & Opportunities

14. Conclusion—Carrying the Torch Forward

15. Frequently Asked Questions

16. Glossary of Key Terms

17. References & Further Reading

01. Why the Urs Still Matters Today

Every year, as the crisp autumn breeze descends upon the Valley, the call of faith, nostalgia and communal warmth echoes from the banks of the Jhelum. The Urs of Shah-e-Hamdan (RA) is not merely an event; it is Kashmir’s living heartbeat—a fusion of worship, art, charity and historical remembrance. Devotees converge at Khanqah-e-Mualla, Srinagar, and Khanqah Faiz Panah, Tral, turning these ancient Sufi centers into vibrant hubs of Qur’anic recitation, soulful Naat chanting and shared meals (langar).
In an age of fleeting trends, the Urs offers something enduring: a roadmap to ethical living, creative enterprise and social cohesion rooted in a 700-year-old legacy.

02. Shah-e-Hamdan’s Early Years in Hamadan: Seeds of a Saint

2.1 Lineage and Birth

Born in Hamadan, Iran, in 1312 CE, Mir Sayyid Ali Hamadani traced his ancestry to Imam Ali (RA) through both parents, linking him directly to the Prophet Muhammad (SAW). His household was a crucible of scholarship, blending Qur’anic memorization with Persian literature and the natural sciences.

2.2 Education Beyond the Madrasa

By age 14, young Ali had memorized the Qur’an, mastered Arabic grammar and imbibed lessons in geometry, astronomy and calligraphy. His teachers included Shaykh Ala-ud-Din Simnani, whose humanistic approach to Sufism emphasized critical thinking over blind imitation.

2.3 The First Sparks of Reformist Vision

Legends narrate that at 16 he wrote short treatises on social equity, lamenting child labor in carpet workshops of 14th-century Persia. While historians debate the authenticity, the stories reflect how early he became sensitive to economic justice—a theme that would later blossom in Kashmir.

03. The Kubrawiya Journey: Scholarship, Travels & Spiritual Formation

3.1 Joining the Kubrawiya Sufi Order

At 20, he pledged bay‘ah (allegiance) to Shaykh Abdul Rahman Simnani, inheriting the Kubrawiya emphasis on inner illumination (kashf) coupled with outward service (khidmat).

3.2 Wanderlust in the Service of Knowledge

Between 1335 and 1369 CE, he traversed the Silk Road through Uzbekistan, China, Syria and Turkestan, exchanging ideas with Buddhist monks in Dunhuang and Christian monks near Mosul. These cross-cultural dialogues enriched his cosmopolitan outlook and forged the principle of “Unity in Diversity” long before it became a political slogan.

3.3 Spiritual Milestones

In Bukhara, he is said to have spent 40 consecutive nights in silent retreat, after which he composed “Risala-yi Dah-Qaidah” (Treatise of Ten Principles), distilling Kubrawiya ethics into ten concise maxims—such as “Work is worship when it alleviates another’s pain.”

04. Three Historic Visits to Kashmir (1372, 1380, 1383 CE)

4.1 Geopolitical Context of 14th-Century Kashmir

Kashmir, then ruled by Sultan Qutub-ud-Din, stood at a crossroads of Persian, Central Asian and Indian influences. While Buddhist and Shaivite traditions coexisted, social stratification had begun to breed unrest.

4.2 First Arrival—1372 CE: A Reconnaissance Mission

Shah-e-Hamdan traveled with a modest caravan, assessing the spiritual pulse and economic potential of the Valley. He observed artisans crafting raw wool but lacking the techniques to produce fine textiles.

4.3 Second Visit—1380 CE: Bringing the 700 Sayyids

Armed with 700 scholars, weavers, dyers and physicians, he laid the foundation for a holistic reform—mosques sprung up alongside dyeworks and workshops, symbolizing the inseparability of faith and livelihood.

4.4 Third Visit—1383 CE: Cementing the Legacy

During his final sojourn, he mediated a political standoff between Sultan Qutub-ud-Din and Delhi’s Firuz Shah Tughlaq, averting bloodshed by drafting a charter of coexistence signed on the banks of Dal Lake.

05. Core Teachings: Purification, Justice & Social Harmony

5.1 Spiritual Purification (Tazkiyah)

He redefined dhikr (remembrance) as a 24/7 practice—from honest weighing in the bazaar to compassion toward animals—rather than a ritual limited to prayer circles.

5.2 Social Justice (‘Adl)

His “Siyasat-nama” outlined a model of governance where tax is justified only if the state protects the marginalized. This became a reference text for later Kashmiri rulers.

5.3 Interfaith Harmony (Sulh-i-Kul)

Shah-e-Hamdan hosted dialogues with Brahmin pundits in Sanskrit over tea flavored with Persian saffron, illustrating that robust faith is complemented, not threatened, by respectful conversation.

5.4 Economic Ethic (Kasb)

He preached that every profession, when executed ethically, is an act of worship—paving a theological highway for artisans to take pride in their craft.

06. Literary Treasury: 68 Works that Shaped Islamic Thought in Kashmir

6.1 Awrad-i-Fathiya—Spiritual Manual of the Masses

Compiled during his second stay, this collection of Qur’anic verses, prophetic prayers and supplications is still recited in Kashmiri homes at dawn.

6.2 Zakhira-t-ul-Muluk—Handbook of Governance

Blending Qur’anic injunctions with Persian administrative wisdom, this book served as a “mirror for princes,” advising against usurious taxation and advocating women’s right to inherit property—radical for its time.

6.3 Poetry: Mystic Couplets of Love and Responsibility

His rubā‘iyāt (quatrains) depict Allah’s mercy as “a river generous enough to swallow all my shortcomings.” The verses remain staples in contemporary Kashmiri qawwali performances.

07. Economic Revival: Pashmina, Papier-Mâché & the Craft Revolution

7.1 Importing Skill, Exporting Dignity

By inviting master weavers from Yazd and Tabriz, he established workshops (kārkhānas) that trained local youth, creating inter-generational wealth long before the phrase existed.

7.2 Birth of the Kashmiri Carpet

Combining Persian knotting with local motifs such as chinar leaves and Himalayan ibex, the newly minted Kashmiri carpet gained international acclaim, eventually adorning Ottoman palaces.

7.3 Papier-Mâché: The Art of Sacred Geometry

Artisans adopted papier-mâché to embellish Qur’an stands, lamp shades and pilgrim souvenirs, embedding Qur’anic calligraphy in floral patterns—turning everyday objects into visual dhikr.

08. Architectural Footprints: Khanqah-e-Mualla & Sufi Spaces of Learning

8.1 Khanqah-e-Mualla, Srinagar

Built initially in 1395 CE by Sultan Sikandar in memory of Shah-e-Hamdan, this wooden marvel mirrors Central Asian pagoda roofs and features cedar-wood interiors coated with walnut oil to withstand harsh winters.

8.2 Khanqah Faiz Panah, Tral

Less ornate but equally significant, it served as a rural extension campus where lessons in Qur’anic exegesis alternated with workshops on natural dye extraction.

8.3 The Khanqah Model

Unlike madrasa-only complexes, a khanqah integrated worship, learning and social welfare: ground floor for langar, middle for classrooms, top for a small library and guest dorms for travelers—a medieval version of the modern community center.

09. Interfaith Diplomacy & Political Mediation

9.1 The Dal Lake Accord

By framing politics as a trust (amanah) rather than a right (haqq), he persuaded warring factions to exchange gifted Pashmina shawls symbolizing mutual protection.

9.2 Ethical Trade Treaties

Merchants of Hindu, Buddhist and Muslim backgrounds signed agreements promising fair weights, fixed market days and interest-free loans to widows—proof that commercial ethics can be a bridge when theology divides.

10. The Annual Urs: Rituals, Poetry, and Community Service

10.1 Spiritual Preparations

Devotees begin forty days of nafl fasts and nightly gatherings where the Awrad-i-Fathiya is collectively read, reinforcing communal bonds.

10.2 Day of the Urs

• Fajr to Sunrise: Qur’an recitation resounds from minarets.

• Mid-morning: Custodians unveil the saint’s relics—his walking stick and a fragment of his turban.

• Noon: A mass prayer for rain or peace—tailored to that year’s pressing need—underscores Islam’s practical spirituality.

• Evening: Streets bloom with stall-holders selling woven prayer rugs, while musical troupes perform Sufi odes under swirling incense.

10.3 Charity in Action

Through community kitchens (each feeding up to 10 000 visitors) and free health camps offering eye check-ups, the Urs manifests Shah-e-Hamdan’s dictum: “piety without service is an unfinished prayer.”

11. Gender, Family & Everyday Devotion under Shah-e-Hamdan’s Influence

Contrary to stereotypes, his writings encouraged women to study jurisprudence and manage family businesses. The “Wa’alidi Nasihat-nama” (Advice to Mothers) advocates breastfeeding rights, girls’ literary education and joint decision-making in household finance, elements echoed in many Kashmiri families today.

12. Contemporary Relevance: Environmental Ethics, Mental Health & CSR

12.1 Green Teachings

He instructed villagers to plant two saplings for every tree felled—an eco-ethic inspiring modern reforestation drives in the Himalayas.

12.2 Mental Health

His treatise “Tibb-ul-Qulub” (Healing of Hearts) links gratitude journaling to reduced anxiety—mirroring cognitive behavioral therapy (CBT) principles centuries before psychology coined them.

12.3 Corporate Social Responsibility

Local IT firms sponsor handicraft upskilling workshops, labelling them “Hamadani Fellowships,” proving the saint’s economic vision is adaptable to digital-age entrepreneurship.

13. Preserving the Intangible Heritage: Challenges & Opportunities

13.1 Climate Threats to Wooden Khanqahs

Monsoonal floods and rising humidity warp cedar beams. Conservationists are applying nano-silica treatments to harden water-logged columns while respecting traditional carpentry.

13.2 Youth Engagement

Professors at Kashmir University now live-stream Urs lectures, attracting diaspora youth and ensuring that Instagram stories carry as much dhikr as traditional gathering halls.

13.3 Intellectual Property Concerns

Global demand for “Kashmiri” carpets from power-looms in foreign markets poses a threat. NGOs push for a “Hamadani Geographical Indicator (GI) tag” to protect artisans from counterfeit competition.

Conclusion—Carrying the Torch Forward

The Urs of Shah-e-Hamdan (RA) is more than a commemorative date on the Islamic calendar. It is an annual audit of our ethical, economic and ecological health. Whether we lace up for the predawn pilgrimage to Khanqah-e-Mualla or tune in via smartphone from across oceans, we step into a 700-year-long relay race—receiving the baton of spiritual integrity, creative craftsmanship and social justice.
When we purchase a hand-knotted carpet at a fair wage, mentor a struggling student, or mediate a neighborhood dispute with patience, we become living footnotes to the saint’s legacy. The torch now rests in our hands; the path is lit.

Frequently Asked Questions

Q1. Why is the Urs of Shah-e-Hamdan celebrated twice (Srinagar and Tral)?
Answer: Each khanqah preserves unique relics and local traditions, catering to devotees from urban and rural belts respectively.

Q2. Is the Awrad-i-Fathiya permissible for daily recitation?
Answer: Yes. Scholars across the Sunni schools certify its Qur’anic authenticity and spiritual benefits.

Q3. How did Shah-e-Hamdan influence Kashmiri cuisine?
Answer: By importing Persian saffron bulbs and promoting communal feasts, he laid the groundwork for today’s Wazwan culture.

Glossary of Key Terms

• Khanqah: Sufi lodge combining worship and social service.

• Awrad: Litany or collection of prayers.

• Pashmina: Fine cashmere wool from Himalayan goats.

• Urs: Death anniversary of a Sufi saint, marking reunion with the Divine.

References & Further Reading

1. Awrad-i-Fathiya—critical edition, University of Tehran Press.

2. Bazaz, P.N. “Shah-e-Hamdan and the Cultural Renaissance of Kashmir.” Srinagar: Gulshan Publishers, 2021.

3. Husain, I. “Sufism and Crafts in Medieval Kashmir.” Journal of Islamic Studies 34 (3), 2023.