…the saint, his saintly work remains integral to ‘K’ narrative
Dr. Javid Iqbal
Amir-e- Kabir Mir Syed Ali Hamdani (RA) the saint and his saintly works are integral to ‘K’ narrative of more or less 750 years –mid 14th century onwards. Study of Kashmir from any perspective—historical, socio-cultural, economic would be incomplete without reference to the much revered Amir-e-Kabir. His work and deft approach impacted all aspects of human activity in Kashmir. Irrespective of his ethnicity, his footprints could be seen from Hamadan, across Central Asia—where he lies buried in Khatlan to Kashmir. In Kashmir, his name is associated with a change, which was nothing short of a renaissance.
Amir Kabir’s name reverberated on social networking site a week or two back, as academicians, politicians’ journalists and netizens engaged in a passionate discussion on anthem of Kashmir University. It was pointed out that Amir-e-Kabir did not figure in the anthem, on the basis of his ethnicity being different. It needs to be asked—could a wandering saint of Amir Kabir’s stature stay encaged in narrow confines of ethnicity. Strange, it might seem in Hamadan, he is hardly a household name as he is in Kashmir, though there are references to him in the literary hub. I should know it, as for over a decade, I worked in hospitals in cities close to Hamadan. Hamadan formed a place; I frequently visited, as some of my friends were posted there in various hospitals.
Amir-e-Kabeer’s period of stay in Kashmir weighed with the impact he had should add lustre to his immense input. The stay is related to be in three phases, comparatively shorter than the stay of his son—Mir Mohammad. On the sheer impact, what better we could have than the light Allama Iqbal throws on it. The way he illuminates it is dazzling:
Jumla ra aa’n shah’e darya asteen
Daad ilm va sanat va tahzib va deen
The couplet makes out that Shah-e-Hamadan with his inclusive approach and oceanic vision provided (to Kashmiris) knowledge, industry, culture and religion…could there be a greater proof that Shah-e-Hamadan identified with the needs of Kashmiris in multiple spheres and contributed liberally. He mingled with Kashmir to the extent of becoming an everlasting part of the vale, as Allama Iqbal makes out in the couplet preceding the one noted above:
Syed-e-aa’n Kishwar menu nazir
Mir va darwesh va salatin ra misheer
Syed of the country a la paradise
Guide of nobles, the saints, the sultans
Allama Iqbal glues him to the paradise of Kashmir. It worked to Mirs’ (nobles) darweshs’ (saints) and sultans consulting Shah-e-Hamadan for guidance. It is related that Sultan Shuhab-ud-Din Shahmiri (1354-1373 A.D) sought his audience.
Allama Iqbal in his masterly Kashmir related Persian poem captioned ‘Ziyarat e Amir-e-Kabir Mir Syed Ali Hamdani va Mulla Tahir Ghani Kashmiri’ imagines a Kashmir conference by the side of Hauz-e-Kauser, a well in the paradise. The poem forms a part of ‘Javid Nama’ a poetic treatise on flight of imagination, as Iqbal with his mentor Maulana Rumi sets on heavenly trail. Iqbal is seen feverish in anticipation of meeting his friends; a galaxy gathers—Rumi, Iqbal, Mir Syed Ali Hamdani and Ghani Kashmiri to dwell in ‘K’ related issues. Rumi calms Allama by advising him to get over his anxieties.
Guft Rumi unche mee ayad nigar
Dil ma’dah ba unche be’guzasht pisar
Rumi says whatever you may get to see
Whatever passed, lose not your heart, son
Rumi further asks Iqbal to listen to Tahir Ghani’s tunes:
Shair’e rangeen nawa Tahir Ghani
Fukur’ou batin ghani zahir ghani
Tahir Ghani is introduced as a colourful poet, who lived a life of penury, yet his penury has a ring of richness, outwardly and inwardly too he is rich. The richness in the poetic tone shows Tahir Ghani’s state of contentment. Ghani is thus at peace with himself. Rumi wants Iqbal to imbibe the state of peace, so that his state of restlessness over what is happening to Kashmir is set to rest. The prevailing scenario may not upset him, seems to be the advisory note of Iqbal’s mentor—Peer-e-Rumi. Ghani’s tunes are registered, so is the presence of high bred Syed (read Amir-e-Kabir). He is introduced as a Syed of Syeds (Syed-ul-Sadat) and a leader of Iran (Salar-e-Ajam), who shapes destiny of nations (Mamar’e’Taqdeer’e’Umam: read Kashmir):
Syed-ul-Sadat’ Salar-e-Ajam
Daast ou mammar’e’taqdeer’e’umam
Allama’s statement is elaborate on Syed of Syed’s shaping the destiny of Kashmir and becoming an integral part of ‘K’ narrative. And, the poet traces his impeccable pedigree:
Ta Ghazali dars’e Allah’ho girift
Zikr va fikr az doodh’maan’e ou girift
Ghazali, relates Iqbal, until he grasped the essence of faith in one and only God had to rely on ancestors of Amir-e-Kabir to impart the all-important lesson. Imam Ghazali (1058-1112 A.D) who lived three centuries before Shah-e-Hamadan was the student of his ancestors. Ghazali’s stress on faith taking precedence over logic and reason is an important chapter in Islamic literary stream. It might be added though Ghazali in his dissent on Greek thought of primacy of logic and reason stressed on faith having its own logic.
The impeccable pedigree in Islamic realm, the immense impact on ‘K’ narrative makes it preposterous to even imagine that Ami-e-Kabir does not belong to Kashmir a la Tahir Ghani Kashmiri, irrespective of their Persian ethnicity. ‘K’ narrative owns him as much as it owns Kashmir being the citadel of Buddhism of yore hosting international conventions on Buddhist thought.
Yaar Zinda, Sohbat Baqi [Reunion is subordinate to survival]
(Author is doctor in medicine, a social activist, and a senior columnist)
