The Earliest Muslim Monument in Hazara: The So-Called Tomb of Sayyid Ali Hamadani at Naukot near Mansehra (2012)

AbstractThe extant Muslim monuments in Hazara mainly comprise buildings of various periods representing mausolea of Muslim saints and rulers. During the recent archaeological explorations in districts Abbottabad (Ali et al 2009), Haripur (Ali et al 2010) and Mansehra, we noticed that most of the Muslim monuments have gone completely due to one reason or another, while the remaining ones are in a very poor state of preservation. Muslim monuments, the most neglected and exposed to manifold threats, have been disappearing without even being properly documented and published. Since it is difficult to include all in a single work, we have, therefore, confined the scope of this paper to the ruined enclosure, which is generally taken for the burial place of Sayyid Ali Hamadani (Pani 2010: 532) (Pl.l). The ruined enclosure under review has not been subjected to proper architectural analysis in the past. We aim to probe the conjectural form, association of Sayyid Ali Hamadani with this place, architectural analysis and tentative age of the structural remains.Brief Life-sketch of Sayyid Ali HamadaniSayyid Ali Shah Hamadani, also known as Shah-i Hamadan, Ami r-i- Kabi r (or the great religious leader) and All Sâ ni, was one of the greatest Muslim personalities of the 14th century CE (Hasan 2004:77). He was born in Hamadan (located about 297 kilometres southwest of Tehran) in 714H/1314 CE (Babar 2007: 109). The city of Hamadan encompasses tombs of some caliphs, saints and scholars, for instance, those of Abu Dajana, Imam Husain, Sharf ad-Din Mahmud and Ibn-i Sina (Hamadani 2003:50). His father, Sayyid Shahab ad-Din, had once acted as governor of Hamadan. Unlike his father, Sayyid Ali Hamadani was not much interested in the political affairs rather he was influenced by his uncle, Ala ad-Din, a great Muslim saint who taught him the Holy Qur'an. He also remained student of great Muslim teachers to quench his spiritual thirst. Important among them are Shaikh Saraf ad-Din Mahmud ibn-i Abdullah Mazduqani, Shaikh Rukn ad-Din Ala ad-Daulah and Qutb ad-Din Nishapuri (Hasan 2004:77).Having completed his religious education, he started propagating Islamic teachings and visited various places for the purpose. But his journey to Kashmir proved to be the most important one as it greatly influenced life of the people of that area. He visited Kashmir thrice during the last quarter of 14th century (i.e.775-85H/1373-82CE) and stayed there for some time in accordance with his mission of preaching Islam (Hasan 1353H:147; Nashad 2003:70; Pandit 1990:111). Qutb ad-Din, the ruler of Kashmir, in the company of his officials, welcomed the saint near the city of Sri Nagar. Most of the Kashmiris were then Hindus and had a deep cultural and religoius impact on the native Muslims. Sayyid Ali Hamadani introduced religious reforms in Kashmir and taught the people to follow the true spirit of Islam. With this, not only the Muslims started following the Islamic code of life, but also a large number of Hindus embraced Islam (Pandit 1990:110; Hasan 2004:77-78; Afaqi 1988: 65). According to Sayyid Abd ar-Rahman Hamadani, a descendant of the saint, about 37000 persons embraced Islam due to the efforts of Sayyid Ali Hamadani (Hamadani 2003: 59). Qutb ad-Din, the ruler of Kashmir, showed great respect to Hamadani and used to seek his advice on various sensitive matters. After spending a year, Sayyid Ali Hamadani decided to depart after nominating Maulana Muhammad Balkhi as advisor to the Sultan.On his way back to Afghanistan, Sayyid Ali Hamadani was welcomed warmly by Sultan Muhammad, the ruler of Pakhli, where he stayed for a few days. From here, the Sultan accompanied him. On the way, the saint fell ill and died at Kunar (Afghanistan) in 786H/1385CE (Babar 2007:109, f.n. 27; Hamadani 2003: 66; Khan 1976:123). We are further told that he was laid to rest, according to his last will, in Khatlan (Tajikistan) after the passage of five months and nineteen days (Hamadani 2003: 66; cf. …