Spiritual and Moral Aspects
Shah-e-Hamadan decked his disciples with the ornaments of piety and endurance through the ‘Khanqahi’ technique of training. He not only led them to the highest levels of spirituality, but he also inspired them to participate actively in social transformation. He encouraged Kashmir’s existing Sufis to leave their seclusion and exposed them to a new method of preaching. He instilled in them a sense of social responsibility and inspired them to serve humanity in general. As a result of these efforts, great souls like Alamdar I Kashmir Sheikh Noor-ud-Din Noorani (RA) and Sultan-ul-Aarifeen Sheikh Hamzah Makhdoom (RA) were born in this region of the world and contributed greatly to the spread of Islamic ideals.
He was particularly interested in the construction of mosques and Khanqahs, and he chose Imams to teach the people the Quran. His companions possessed a wide range of abilities: mystics, preachers, jurists, calligraphers, physicians, and so on. He made the most of their abilities in order to alter Kashmiri society. The seminaries received both religious and worldly instruction as a result of his efforts. Prior to his arrival, Kashmiri society had devolved into a breeding ground for evil. Through his da’wah advocacy, he was instrumental in the abolition of adultery, gambling, alcoholism, and other crimes. He not only exhorted people to refrain from committing these crimes, but he also convinced the ruling class to pass stringent legislation to prevent them. A substantial number of non-Muslims were so moved by this reformation that they expressed their willingness to convert to Islam.
Economic and Cultural Aspects
An individual or a society cannot be unconcerned about financial and economic issues under any circumstances. In times of shortage, hunger, and poverty, religious devotion is also deficient. This was something Shah-e-Hamadan was well aware of. He believed that Islam could only grow strong roots if the people’s economic and financial difficulties were completely handled. He not only preached austerity but also demonstrated how to acquire halal (permissible) food. He focused his efforts on the growth of manufacturing and other handicrafts, as well as providing a solution to unemployment and poverty. Despite his spiritual status, he would earn a living by manufacturing hats with his own hands, just like any other common guy. He encouraged his followers to become self-sufficient by earning halal food and wrote a treatise called “Ma’ash ul Salikeen” to help them do so. Shahi Hamadan was dubbed “the economic revivalist.” He encouraged kings such as Shahabuddin to foster trade and work toward economic stability. He cautioned the merchants against selling items at exorbitant costs. He started a new trend of selling and purchasing by conducting business according to Islamic principles.
Landlords were asked to disperse land among tenants in order to avoid exploitation and economic inequalities in society. He established the Islamic system of charity, known as ‘ushr’ and ‘zakat,’ in order to help the destitute and needy.
Dr. Shamsuddin Ahmad writes on the characteristics of Shah-e-Hamadan’s economic revolution:
“Shah e Hamadan brought intellectual training and a mental revolution to Kashmir. Because this task was accompanied by divine assistance, it was immune to failure. Shah-e-Hamadan and his comrades were skilled in a variety of arts-related to life’s affairs. They were architects, doctors, traders, farmers, engineers, poets, writers, calligraphers, and artisans. They were well-versed in worldly and spiritual matters, and they were fully equipped to fill any gaps or shortcomings while directing people to Islam. However, they were scholars first and professionals second, and the people of Kashmir were drawn to them because of their abilities.”
On a cultural level, Shahi Hamadan had a significant impact. Persian language and literature received a new impetus as a result of his work. People were educated about Persian literature’s rich history. People were able to acquire high-quality Sufi poetry, which had a huge impact on the local languages. The Kashmiri language and diction were supplemented with Persian terms (whose deep impact can still be seen today), and it was freed from Sanskrit’s supremacy and became more inclusive.
In Islam, the term “dawah” refers to calling others to Allah’s path, and it is a requirement imposed on every Muslim to engage in “dawah” labour. Da’wah can take many forms and tactics; nonetheless, every verbal and practical endeavour to lead others to Allah’s path is referred to as “da’wah.” From this perspective, Shah-e-life Hamadan’s appears to be a great example of sincere and tranquil Da’wah because he dedicated his entire life to this cause. He carried out his da’wah work in accordance with the approach outlined in the Holy Qur’an. He led all elements of society, especially travelling ascetics, sorcerers, and other transgressors, to Islam through his enlightened character and lofty morals. His words and deeds were completely consistent, and he was the perfect example of what he preached. Because compassion was at the heart of his teachings, he never used force or compulsion in any way. People were so moved by his preaching style that they converted to Islam in great numbers. Extremism, terrorism, and military confrontation have no place in his Sufi teaching, and history shows that Sufis have always been moderate, apolitical, and appreciative of other faiths. He did not teach dry religiosity and instead presented Islam on aesthetic, spiritual, and moral levels. He used ‘Hikmah,’ or wisdom, in his preaching, which is an important aspect of Quranic Da’wah. He used a unique method of preaching known as ‘Tabligh bil Mithl,’ which takes into account the similarities seen in other faiths while also taking into account the mental and psychological levels of those who are invited to Islam. Shah-e-Hamadan drew all kinds of people in with his generous and attractive demeanour, and his benevolent look erased their doubts.
by some news agency.