About the end of the 3rd/9th century, even before the Fatimid Caliphate was established on the North African soil, the Fatimid mission was at work in many countries including India. On this point we have the evidence of the learned Qadi an-Nu'man (d. 363/ .974)., Chief Qadi of the Fatimid Caliph ai-Mu'izz (d. 365/976), who states that in 270/883 the Yamani Da'i Abu I-Qasim b. Hawshab Mansur al-Yaman sent his nephew al-Haytham as da'i (missionary) to Sind and the Da'wa (mission) spread to Hind'. We also have Rashid ad-din's account of Fatimid da'is in India during the period prior to the Fatimid conquest of North Africa2. A marginal note in Juwayni corroborates the same account3.

Having made a beginning in Sind, the Da'wa continued to grow and gradually permeated other areas, such as Multan, Gujrat and the Punjab and by the time of the Fatimid Caliph al-Mu'izz, it had quite a large following. This is recorded by the same Qadi an-Nu'man4 and his contemporary the geographer Ibn Hawqals.

Since the Arab conquest of Sind by Muhammad b. Qasim during the time of the Umayyad Caliph Walid, the Arab Muslim power was firmly established in this province. In 258/871, the 'Abbasid Caliph Mu'tamid practically handed over the province to the famous Saffarid leader Ya'qub b. Layth, who was considerably responsible for the spread of Shi'ism in Sind. On the latter's death in 265/878. the Muslim territories in Sind were divided between two independent chiefs, those of Multan and Mansurah (Bahamanabad)6.

By 279/892 Multan passed into the hands of an Arab dynasty. Banu Sama, founded by one Asad Qurashi. The population, however, remained Hindu (referred to as "Majus" in our sources) and worshipped a famous idol Aditya (Sun God), venerated even by the Arab princes. In 347/958 we find a Fatimid mission active in the city, trying to convert the local inhabitants to Islam. However, the da'i in-charge of this mission showed signs of disloyalty and the Fatimid Caliph al-Mu'izz was trying to replace him, when the da'i was killed in a riding accident7.

Next year a new da'i was sent to Multan. He was Jalam b. Shayban. He had great success in converting the local people to Islam and bringing them within Fatimid loyalty8. In fact he succeeded in deposing the Arab prince and putting him to death, thus establishing Ismaili rule in Multan. On this occasion, the Fatimid Caliph sent him instructions in a letter dated 354/965, the full text of which has come down to us9. During Da'i Jaiam's rule the famous geographer and traveller, al-Muqaddasi, visited Multan. He gives the year as 375/985 and writes: "The people of Multan are Shi'a...... In Multan the Khutba is read in the name of the Fatimid Caliph of Egypt and the place is administered by his orders. Gifts are regularly sent from here to Egypt".10 About the social life of Multan under Ismaili rule. al-Muqaddasi gives the following picture: ".Multan is smaller than Mansurah in size. but has a large population. Fruits are not found in plenty.. yet they are sold cheaper.... like Siraf, Multan has wooden homes. There is no bad conduct and drunkenness here, and people convicted of these crimes are punished with death or by some heavy sentence. Business is fair and honest. Travellers are looked after well. . Most of the inhabitants are Arabs. They live by a river. The place in abounds vegetation and wealth. Trade flourishes here. Good manners and good living are noticed everywhere. The Government is just. Women of the town are modestly dressed with no make-up and hardly found talking to any one in the streets. The water is healthy and the standard of living high. There is happiness, well-being and culture here, Persian is understood. Profits of business are high. People are healthy, but the town is not clean. Houses are small. The climate is warm and arid. The people are of darkish complexion. In Multan, the coin is minted on the style of the Fatimid Egyptian coin, but the Qanhari coins are commonly used ll."

At the time of al-Muqaddasi's visit in 375/985. Multan still had its idol Aditya, but al-Biruni informs us that the Da'i Jalam b. Shayban destroyed it along with a mosque built during Umayyad times and in their place built a new mosque 12. This must have been in 376/9,86 shortly after al-Muqaddasi's visit.

We have no information about the date of Da'i Jaiam's death. Farishta 13 says that the next ruler of Multan was Shaykh Hamid, another Isma'ili da'i, and probably the son 14 of Jalam b. Shayban. Da'i Hamid ruled up to approximately 387/997 15. The Ghaznawid Amir Sabuktagin invaded Multan in 381/991, but later made a truce with Shaykh Hamid, as Isma'ili Multan served as a buffer-state between the rising Turkish power of Ghazna and the old Hindu rulers-the Imperial Pratiharas of Kanauj.

Sabuktagin's successor, the famous Mahmud of Ghazna, was temperamentally adverse to compromise but was sworn enemy. of lsma'ilism. He broke the truce by invading Multan in 396/1005. At this time the Isma'ili da'i Abu'l-Futuh Da'ud b. Nasr, the grandson of Shaykh Hamid, was ruling Multan. Tiring of the seven days siege of the town laid by Mahmud, Abu'l-Futuh agreed to pay tribute to the Sultan and Mahmud withdrew to Ghazna. Returning in 40111010, the Ghaznawid finally annexed Multan, took Abu'l-Futuh prisoner and massacred many Isma'ilis. Abu I-Futuh died in a prison in Ghazna 16.

So came to an end the Ismaili rule in Multan. It had lasted from 354/965 to 401/1010 - about half a century. The Da'is of Multan constituted an Arab dynasty of three rulers under the sovereignty of Fatimid Egypt. After the fall of this dynasty Isma'ilism did not disappear from Multan. In fact it even became a ruling creed at the nearby Mansurah. But with this later history we are not concerned here.17

* This article is based on my monograph: The Beginnings of the Isma'ili Da'wa in Northern India, Sirovics, Cairo, 1956.

1 lftitah ad-Da'wa, ed. Wudad ai-Qadi. Beirut. 1970, 45. This account is copied verbatim in Da'i Idris: Uyun al-Akhbar (ms. Hamdani coll.) VI. f. 38.

2. Excerpts from Rashid ad-din in R. Levy: "Isma'ili Doctrines in the Jami 'at-tawarikh etc."

3. Ta'rikh Jahan Gusha'i, G.M.S. (1937), III, 248-249 (being marginal note to p. 154.1. 8).

4. Ibid., 45-46.

5. AI-Masalik, ad. Kramers. II. 410, 11 7-12 (also see foot-notes). Cf. De Goeje: Memories sur les Carmathes, note on p. 196.

6. Majumdar. Raychudhuri and Datta: Advianced History of India, London, 1953, 275.

7. Qadi an-Nu'man: Al-Malalis wa'l -Musayarat (ms.), quoted in S.M. Stern: "Heterodox Isma'ilism at the time of al-Mu 'izz". B.S.O.A.S., XVII/I

8. Al-Biruni (5th/1 lth Century): India (ed. Sachau), text. 56; trans. 116-117 corroborated by the Isma'ili historian. the da'i Idris 'Imad ad-din (d. 872/1467): Uyun (ms. Hamdani coil.), Vi. f. 100 seq. Also see Drefremery: Histoire des Isma'ilis de la Perse," J.A. VIII. (1856), 381 and Reinaud: "Fragments Arabe et Persan relatifs a 1' Inde, II". J.A. (1844). 283-84, note 2.

9. Idris:Uyun,ff.114-117. SeeS.M.Stern:"Isma'ili Propaganda and the Fatimid Rule in Sind." Islamic culture, (Oct. 1949). 298-307: trans. in S.M. Stern: "Heterodox lsma'ilism in the time of al-Mu'izz.." B.S.O.A.S.. XVII/I.

10. Ahsan at-Taqasirn (Leiden ad.). 481.

11. Ibid., 481-482.

12. Al - Biruni, ibid.

13. Ta'rikh Farishta (Nawal Kishor ed.), I, 17-18.

14. In the learned opinion of Mawlana Sulayman Nadvi: 'Arab-o-Hind ke Ta'alluqat (Allahabad. 1930). 326.

15. The year of the Ghaznawid Sabuktagin's death. Farishta (ibid.) considers Shaykh Hamid contemporary to Sabuktagin.

16. Gardizi (d. 441/1049): Zayn af-Akhbar (Berlin. 1928), 67-69. Farishta gives another version. While Gardizi is silent about the race of the Isma'ili ruler. Farishta considers him to be of Pathan origin. They differ also on the route of Mahmud's invasion. Again Farishta makes Abu'l-Futuh run away with his treasures to Ceylon.

As Mawlana Sulayman Nadvi points out (op. cit., 331-332) Gardizi's account it to be preferred, because he was contemporary to the events described. and lived and wrote in the Ghaznawid capital itself.

Farishta not only wrote much later. but had a tendency to melodramatic inaccuracy.

17. For a detailed account of this period, see my monograph: Beginnings of Isma'ili Da'wa in Northern India, referred to above.

By:
Dr. Abbas Hamdani, University of Wisconsin, Milwaukee (U.S.A.)

The name of Hazrat Abu Yaqub as-Sijistani is placed among the names of those well known preachers of "Ismaili religion" who made fruitful efforts to combine religion and philosophy and used the latter as a weapon and source to contradict or to bring down the critics of religion and to prove the truthfulness of religion.

His full name was Ishaq Bin Ahmad and his surname was Bandana. According to Professor, W. Ivanow, this surname is used in place of Bandanai or Bandani, probably due to his belonging to Bandan a district in the Northern part of Sijistan (or Sistan). But usually he is known as Sijistani (or Sijzi, or Sigzi).

Birth And Education: Like other famous Ismaili preachers, the details of his life history are not available. From some notes on his life found in history books, we come to know that he was born about 271 A.H. in Bandan a district in the north of Sijistan. Sijistan is situated in the south of Khurasan, which is the birth place of the famous Iranian wrestler Rustam. Some people say that Hazrat Sijistani's family was also a member of the same race, but some others say that he belonged to the Arab race; his grandfather had settled in Khurasan after migrating from Kufa.

As far as his education is concerned, we know nothing about his early religious education and his secular education. But it is said that he gained his knowledge of preaching and philosophy in schools devoted to Ismaili preaching in Yaman. During his studies he proved to be very intelligent and a genius and very soon he was known as a great philosopher. He had a golden opportunity to gain some knowledge of preaching and philosophy from Hazrat Abu Abd Allah (or Abu'l Hasan) Muhammad Bin Ahmad Nasafi, (or Nakhshabi), a great philosopher and preacher. Hazrat Sijistani was much influenced by Hazrat Nasafi's views and was a great supporter of these views. Therefore, when Hazrat Abu Hatim ar Razi wrote the book "Kitab al-Islah" for the correction of a few points of views of Hazrat Nasafi, presented in the latter's book "al-Mahsul", Hazrat Sijistani wrote the book "Kitab an Nusra" in support of Hazrat Nasafi's views.

Preaching: After completing his studies, he was appointed as a preacher in Eastern countries like Khurasan and others along with Hazrat Nasafi.That period when Hazrat Sijistani was preaching is known as Golden Age in the history of preaching of Ismaili religion, because by that time, Hazrat Imam Mahdi had appeared in the West according to the following Hadith "The sun will rise in the West after three hundred years after Hijrat," and Ismaili preachers were spreading the Ismaili views all over the world.

Although, in the light of the good speeches of the preachers well documented with knowledge and logic, the preaching was successful everywhere yet. at the same time the opposition was also increasing. Especially in Eastern countries like Khurasan, to rouse the people towards the Ismaili religion was considered just as to jump in the well of death. It was due to the fact that the ruler of that part of the world, being under the influence of Abbasid Caliphs, were the greatest enemies of Ismailis. Therefore, due to this religious opposition, Hazrat Husayn Bin Ali al-Maruzi, a teacher of Hazrat Nasafi was killed by Nasar Bin Ahmad Samani. Although Hazrat Nasafi and Hazrat Sijistani were well aware of this danger, still they worked in this area with great boldness and stability. They preached in such a logical way that not only the courtiers and friends of the king- adopted the Ismaili faith, but the King Nasar Bin Ahmad Samani himself adopted this religion willingly. The king not only believed in the religion but he also sent 1,19,000 dinars to Hazrat Imam Mahdi as a compensation for the death of Husayn Bin Ali al-Maruzi. Thus these two learned preachers and scholars met with great success in spreading the true religion in the East.

Abbasi Caliphs did not like Ismaili teachings to spread and they tried to stop it by any means. Therefore, in the year 331 Hijri or 942 C.E. with the help of Nuh Bin Nasar son of Nasar Bin Ahmad, and his commander-in-chief, they made a plan against the Ismailis and jailed Nasar Bin Ahmad. Then they started the cruel mass murder of Ismailis.

In Ismaili History this mass murder is referred to as the Great Trial. In this mass murder Hazrat Nasafi was killed along with many other preachers. According to Abdul Qahir at Baghdadi (429 A.H.) Hazrat Sijistani was also killed. But according to recent research and also to the books written by Hazrat Sijistani himself and by other authors, the date given by Baghdadi is wrong, Sijistani had escaped this mass murder. His own book Kitab al-lftikhar proves he was alive till 361 Hijri (972 C.E.) and according to the book a]-Mabda' wal-Ma'ad he was alive till 386 Hijri (996 C.E.).

After escaping from the mass murder of 942 C.E. (331 Hijri). it seemed likely that he worked in Bukhara This is also supported by Arif Tamir who writes that the Hazrat was preaching in the period of Hazrat Imam al-Muizz (365 Hijri). However, Ibn Nadim writes in his book al-Fihrist (completed in 377 Hijri) that Sijistani was appointed as a preacher in Ray. In this book he writes that Ismaili preachers were Mooslis and they were preaching in AI-Jazair (Algeria) under the order of Caliph Abu Yaqub. who was staying in Ray at that time. Most probably Caliph Abu Yaqub was referred as Hazrat Abu Yaqub as Sijistani by Ibn Nadim.

Besides, Dr. Mustafa Ghalib writes, with reference to "the secret Ismaili documents" that Hazrat Sijistani was the head of all the preaching institutions in Persia.

Moreover, according to the research of Professor Stern (details are given in the following pages) it does not seem impossible that he was still alive in the era of Hazrat Imam ai-Hakim bi-amri'il-lah (Peace be upon him) (386 - 411 Hijri).

Thus, in the light of history we come to know that his efforts to preach Ismailism were not discontinued in 331 Hijri, but he continued his services for Ismaili religion for more than half a century. Thus, in this way he had a golden opportunity to spread Ismailism from the period of Hazrat Imam Mahdi to the period of Hazrat Imam ai-Hakim bi-amri'l-lah (peace be upon him) i.e. for a period of six caliphs.

HAZRAT SIJISTANI AS A SCHOLAR:

Hazrat Sijistani has a great value both as a Muslim philosopher and as a preacher of Ismailism.

As has already been stated. Hazrat Sijistani is regarded as one of those greatest Muslim philosophers and scholars who have contributed a lot to combine Islamic way of life with logic and to develop Muslim philosophy.

The period in which Hazrat Sijistani was preaching was considered as the golden age of the history of Muslim knowledge and thinking due to the development of Islamic literature and to the publication of translated version of Greek philosophical books. Unfortunately, besides this development, Muslims suffered from a confusion in their thinking and a troubled soul due to some extremist scholars; that is, some narrow minded philosophers gave preference to philosophy over Shariat (religious law) refusing to believe in Holy Prophets and neglecting the logic and knowledge of some people praising superficiality, although knowing that knowledge and logic offer a great reward according to the Holy Quran. These philosophies issued a judicial decree of infidelity against the people who studied these thoughts. All this created such a big gap between religious law and logic that it was very difficult to bridge that shiism. It was a challenge for the neutral Muslim scholars and philosophers to prove the reality and truthfulness of Islam by logic and shariat (religious laws) both. Therefore. at this critical stage, Ismaili preachers were the first to come forward to fulfil their duty and they did it with a great success.

Hazrat Abu Hatim ar-Razi (322 Hijri) discussed the matter with Abu Bakr Muhammad Bin Zakariva Razi (313 Hijri) a famous Physician and philosopher and the head of the group of people not believing in the prophets after the last Prophet. Hazrat Abu Hatim ar-Razi also wrote a book A'lam an-Nubuwwat refuting Abu Bakr Muhammad Bin Zakariya ar-Razi. In this book he has proved the necessity for prophets after the last Prophet by logical and illogical arguments and with reference to the books of different religions. Although, many Muslim scholars and learned men like Abu Nasr Farabi (339 Hijri) and Ibn Hazam Zahni from Spain (456 Hijri) have written many books against Abu Bakr Razi, yet there is no doubt that the first one was written by Hazrat Abu Hatim ar-Razi.

Hazrat Sijistani continued the mission started by preceding scholars and preachers. He wrote a valuable book "Ithbatu'n Nubuwwat" on the problem of necessity for Prophets after the Last Prophet. This problem had attracted the attention of all Islamic circles of knowledge and thought at that time. In his book he proved the existence of prophets by arguments from all religions and soul of man and the physical state of nature. He had also admitted his belief in the Last Prophet (Peace be upon him). Besides this, Hazrat Sijistani has written many other valuable books on Muslim philosophy in which he has combined Shariat (religious law) with logic and has shown that actually these two are not contradictory to each other but they point towards a single one object.

In recognition to his services in the field of knowledge, researchers who have worked on his books and his philosophy, place him among those greatest philosophers and scholars who have contributed immensely to the development of Muslim thinking. Dr. Hasan Ibrahim Hasan wrote that Hazrat Abu Ya'qub as-Sijistani has compiled many books that had a profound impact on development of Islamic thinking and the development of philosophy of Ismaili religion.

Dr. Taha Ahmad Sharif writes about Ismaili preachers that Hazrat Nasafi and Hazrat Sijistani and other Ismaili preachers were along the great philosophers and they made valuable discussions with contemporary philosophers.

Dr. Hussayn Hamdani writes that Hazrat Sijistani is another Ismaili preacher and protector of Islam who used philosophy itself as a weapon against opponents of religion, and he is one of those very early philosophers and thinkers who have contributed a large part in the development of Ismaili philosophy.

Professor Stern writes that a thorough study of the writings of Hazrat Sijistani is very necessary. This is because his writings are our greatest proof about the believer of the philosophical branch of Ismailism in 4th century Hijri and 10th century milad.

Finally to realise Sijistani's greatness as a scholar, it is enough to know that Hazrat Hamid ad-din Kirmani, a great Ismaili philosopher, who was also a student of the former and he gained his knowledge of Ismaili philosophy from Hazrat Sijistani and carried it to its peak. Secondly, he removed all small differences in Ismaili beliefs which existed among the preachers before him. He constructed the building of Ismaili philosophy on such a solid foundation that there has never been even a minor difference among his succeeding preachers.

DEATH:

Even today some historians and biographers believe in the date quoted by Abd al-Qadir al Baghdadi (Hijri : 429) that Hazrat Sijistani was killed in the mass murder of 331 Hijri/942 C.E., along with Hazrat Nasafi and other Ismailis. But according to the recent research of Professor. W. lvanow and Professor Stern based on Sijistani's own books and other history books, this date is proved to be wrong.

In the 9th Chapter of his book "ai-iftikhar", Hazrat Sijistani writes that at the time of writing this book, a period of more than 350 years had elapsed since the death of the Holy Prophet.

Another similar statement comes in the 13th Chapter of the same book under the heading of "Knowledge of Ablution and Neatness." Since the Holy Prophet died in 1 1 Hijri, therefore, Hazrat Sijistani was alive till at least 361 Hijri/972 C.E.

Besides, Professor W. lvanow quotes from Hazrat Sijistani's book "al-Mabda', Wa'l ma'ad" that in the preface of this book Hazrat Sijistani has recognised Maulana at-Hakim bi Amri-i-lah as "Imam-e-Zamana" (Caliph or leader of the world at that time.) The latter was a Caliph in the year 386 Hijri/996 C.E. Accordingly, Sijistani was alive till at least 386 Hijri 996 C.E.

Besides, Arif Tamir writes in the preface of his book "AI-Riaz" that Hazrat Sijistani was appointed as a preacher in Bukhara by the order of Caliph Hazrat al Mu'izz who was a Caliph from 341 Hijri - 365 Hijri. In this respect he was a contemporary of the Magistrate Hazrat an-Nu'man (362H) and Hazrat Ja'far Bin Mansur from Yaman (365 Hijri).

Also, Professor Stern quoted from Rashid ad-din (Jami'at Tawarikh. i.e. Complete Histories - a book from the British Museum, No. 7628) that "after the death of Hazrat Nasafi who was sentenced to death in Bukhara (331 H/942 C.E.), Hazrat Ishaq al-Sijzi was captured by Amir Khalf Bin Ahmad al-Sijzi (the latter was a ruler from another safary family who ruled from 349 Hijri to 399 Hijri. From the above statement, probably he means that Hazrat Sijistani was killed by Amir Khalf." From this statement we infer that he did not die before 349 Hijri. Therefore, the date of his death as given by Baghdadi proves to be incorrect, and from these historical evidence we conclude that he passed away like his forefathers in the path of religion; but this death did not occur in 331 Hijri, instead it probably occurred between 386 Hijri - 399 Hijri in the era of Amir Khalf Bin Ishaq (read Ahmed in the place of Ishaq since Ishaq is incorrect although it is given thus in history books).

May Allah shower his blessings on the Holy People who gave their lives only for Allah.

WORKS:

Sayyidna Sijistani was a great author. He has produced books on different subjects concerning Muslim philosophy and Ismaili Da'wat (propagation). Value of these books can be well ascertained from the undermentioned titles selected from the index of AI-Majdu'a as well as 'Ismaili Literature' of Prof. W. Ivanow.

1. lthbatu'n-Nubuwwat' It is his greatest and remarkable work. In it he has communicated different religions such as Daysanites, Marcionites, Sanavi (of China). Mazdakites, Zorastrian. etc. It has seven parts and each part depends upon 12 chapters. In these parts clarification on variation in the Universe. proof of the Creator of the Universe, Apostles' discord in exoteric matters and accord in esoteric matters, prophets' epochs, presence of wondrous subjects and solid proofs of the Apostle's prophethood in holy Quran and Shariat, etc., have taken place subjectwise.

2. Kitabul Yanabi'. It has been created on 40 sources. Yanbu' means spring or source; Yanabi' is its plural. In it clarification of the meaning of Yambu', balance between spiritual and physical sources, reality of the universe, concern of two letters, i.e. 'Kun' with God's ordinance. world of wisdom and impulses, firmaments, primitive condition of human being. angles, non-existence of evil in creation, reward, meaning of heaven and hell, parity between bed reading and martyrdom. position of the Lord of the Day of Judgment, singularity and plurality, finality, condition of securing spiritual aid in physical world. etc., subjects have been discussed. Prof. Henry Corbin has translated this book into French and has published it in 1961 from Tehran and Paris.

3. Kitabul Mawazin. It depends on 19 chapters. In it reputation of opposition of truth and its follies; amenities for ac)provers of truth and detrimental results. for its disapprovers; mystique of the Creator; ordinance, prayer and its mystique; mystique of wisdom and its qualities; two main (wisdom and impulse) and three subordinates (jad, victory and idea) : Natiqs, Asas and Imams' mystique Hujjat and Da'is, ever living and his importance; benediction for Virtuous and conviction for wrong doers; knowledge and spiritual aid (gain of which is eternal repose and its loss ever lasting): etc., have been explained with evidence.

4. Tuhfat al-multajib or mustajibin. In it God's ordinance, Kalima, wisdom, sabik. void, hayala, impulse, lawh, firmament. thani, tali. appreciation, complexion. sun, moon. 2 main, jad, victory, idea meaning of 7 spiritual letters, etc., have been clarified.

5. Kitab al-lftikhar' It has been composed in 17 chapters, in which unity, ordinance, wisdom, and impulse; jad, victory. idea; 7 spiritual letters; prophethood, visazat, Imamate, dooms day, baas, benediction and conviction deep meaning of holy Quran, as well as arkan (foundation) and secret of Shariah, etc., have been dealt with.

6. al-Mabda' wa'l-ma'ad: It is a booklet, in which unity of God, lauh, Mabda and Ma'ad of Nafs Natiqu have been discussed. According to W. lvanow, in the introduction of this booklet Imam Hakim bi Amrillah. has been referred to as ]mam. No mention is made in the index of Fihrist ai-Majdu' about this booklet, which is to be found in a private collection.

7. Sullam an-Najat: It has been written subjectivise. In it Quranic conception of faith termed as 'a I Imam billahi wa Malaikatihi wa kutubihi wa rusoolihi wal yawmil aakhiri wal baasi baadal maut wal janatu wan-naar', etc., have been discussed. Moreover, in this book mention is also made of Sanavi, Daysanite, Sabean Majusi, etc.

8. Kitab an-Nusra fi sharh ma qala-hu'sh-Shaykh al-hamid fi kitab al-Mahsul: It is a refutation, by Sayyidna Sijistani, of criticisms on 'ai-Mahsul' of Sayyidna Nasafim made by Sayyidna Hatim ar-Razi in his book ai-Islah.

9. al-Maqalid al-Malakutiyya. It has been reproduced in 'Kiatbul Azhar'.

10. Musliyat al-ahzan. It has been written on greatness of patience in sufferings and in difficulties.

11. Kitab al-wa'iz. It has been written on the regulations of righteousness.

12. ar-Risalat al-Bahira' It has been written on omniscience of God, mention of which has been made by Pir Nasir Khusraw in his book 'Zadul Musafarin'.

13. al-Radd 'ala man waqaf 'inda'l-falak al-muhit mina'l-falasifa' It has been dealt with world constitution and astronomy.

14. Kitab al-Bisharat' It has been communicated in another book of Sayyidna Sijistani.

15. Asas ad-Da'wat'

16. Kashf al-Asrar' Mention of these books has been made on page 283 of 'alFarqu Bainui Farq' by Baghdadi. Besides this, nothing could be known about these from other books.

17. Ta'wil ash-shara'i. It has been also described in 'al-Farq' by Baghdadi, besides in the index

of 'Majdua'. In it facts and secrets of shari'at as well as deep understanding of Quranic verses, besides many other subjects have been discussed.

18. Sus al-baqa or usus an-ni'am. It has been mentioned only in 'Zadul Musafarin' by Nasir Khusraw.

19. Sara'ir al-ma'ad wa'l-ma'ash. As it is mentioned in the index of 'ai-Majdua', some find it to have been written by Sayyidna Abu Katim Razi.

20. al-Kitab al-Gharib fi ma'na'l-Iksir. It has been written on chemical science, to be found in private library.

21. Mu'nis al-qulub'

22. Risalat fi Ta'lif al-Arwah

23. Risalat al-Amn mina'al-hayrat. All these three books are to be found in a private library.

24. Khazinat al-adillat: It is dependent on 28 treasures concerning Ismaili concepts. Most probably it has been considered among 13 Risalas by Hamid ad-Din ai-Kirmani. In the index of 'ai-Majdua', it is described as a work of unknown individuals.

25. Kashf al-Mahjub. It is in Persian language, description of which has been made on page 422 of 'Zadul Musafarin' by Nasir Khusraw, printed in Berlin, in Khwanul Ikhwan page 1 1 7 printed in Cairo, page 1 39 printed in Teheran, as well as on pa-e 32 prin+ed in Laipaza and page 48 printed in Deccan, of 'Malil Hind'. According to some, it is a translation of 'Kitab al-Asrar'. It has been published by Professor Henry Corbin in French language with an introduction, in 1949 from Teheran and Paris.

B I B L I 0 G R A P H Y

1 . Sayyidna Sijistani: Kitab al-Iftikahar. published by Ismailia Association for Pakistan. Pg. 132. 181.

2. Baghdadi: al-Fark Bain Fark: Cairo pg. 183.

3. al-Bairuni: Malil Hind; Deccan 1958. pg. 49. Lai Pazag, 1925 Page 32.

3. al-Fehrist; Cairo Page 282.

5. Sayyidna Pir Nasir Khusraw: Jami'u'l-Hikmatayn. Tehran, 1953. Page 171-172.

6. Sayyidna Pir Nasir Khusraw: Zadu'I-Musafirin; Berlin 1932. page 421-423.

7. Sayyidna Pir Nasir Khusraw: Khwanu'i-lkhwan: Cairo 1940. Page 12. 113. 115.

8. Dr. Hasan Ibrahim Hasan: Tarikh-e-Daulat-e-Fatimaha. Third edition. Cairo 1964. Page 472, 473.

9. Dr. Kamil Hussain and Dr. Mustafa Halim: Introduction of 'Rahat al-'aql; Cairo 1952. Page 17.

10. Dr. Kamil Hussain: 'Taifalul Ismailiyah: Cairo 1959. Page 149.

11. Dr. Hasan lbrahim Hasan: Ubaiduilah at-Mahdi. Cairo. 1 947 Page 245.

12. Dr. Taha Ahmad Sharf: Dawlat uh-Nizaria ajda'd-e-Aga Khan: Cairo 1950. Page 18 .

13. Khawaja Rashiduddin: Jami at-tawarikh; Tehran 1338 Page 12-13.

14. Nizamul Mulk: Siyasat Nama: Tehran 1320 Page 266-273.

15. Shaykh Ismail al-Majdua: Fihrist Fi-Kutub wa-Rasail, Tehren, 1966.

16. Stern: Das'irat ui-Ma'riful Islam (Urdu), Punjab Uhiversity, Part 1, 1962, Page 937, 938,

17. Dr. Kamil Husssain Fi adabi Misril Fatimiha'; Cairo 1950. Page 28.

18. Dr. Zahid Ali: Tarikh-e-Fatimin-e-Misr; Hyderabad Deccan 1948. Page 396.

19. Arif Tamir:Mukdamat af-Yanabi fa Sayyidna Sijistani, Beirut 1960. Page 10, 18.

20. Abdul Rehman . Saif Aazad: Tarikh-e-lkilfaye Fatimin, Tehran 1382 H. Part 1. Page 4-5.

21. Mustafa Ghalib: Mukdamat al-Yanabi la Sayyidna Sijistani. Beirut 1965, Page 45-48.

22. Mustafa Ghalib: Tarikh-e-Da'watul Ismaliyah; Beirut, Page 187.

23. Mustafa Ghalib: Aalam ul-Ismailiyah: Beirut 1964 Page 154.

24. Henry Corbin: Introduction to "Trilogie Ismailienne" Tehran. 1961.

25. Henry Corbin: Introduction to "Kashf-al-Mahjoob" Tehran. 1949.

26. Hamdani: Some Unknown Ismaili authors and their works. (J.R.A.S-) 1933 Page 136.

27 Stern: Encyclopaedia - Leidon :- London 1960, Page 160.

28. W. lvanow: Ismaili Literature. Tehran, 1963, Page 27, 28. 29, 30.

29. W. lvanow: Problems in Nasir Khusraw's Biography, Bombay. 1956, Page 53. 59. 63, 66.

30. W. lvanow: Studies in Early Persian Ismailism, Leidon 1948, Page 119.

By:
Mr. Fakquir Muhammad. Karachi (Pakistan)

His full name was Abu Hatim Ahmed, although some others described his name to be Abdur Rahman bin Hamdan al - Laisi Al-Warsinani ar-Razi. In the period of Hazrat Imam Mehdi, he was in the office of "Hujjat-e-Jazira" at the island of Ray. He is supposed to be in the rank of those philosophic Da'is who, through their vast knowledge, intelligence, rhetoric speech and logical interpretation, brought emperors, kings, lords and high ranked government officials of their time into the fold of Ahle Bait, i.e. Ismaili concept.

Early Life:

Just as activities of other Ismaili Da'is being behind the screen their life accounts were in the dark, account of early life of Sayyidna Abu Hatim ar-Razi is unavailable. However, some historians surmise that he was born in later half of the third century. i.e. nearly 260 A.H., near Ray in the district of Bishawooie.

The period in which he was born was, from the point of view of flourishing knowledge, a golden era of the world of Islam. Everywhere there was a flow of knowledge, literature and philosophy. Ray itself was a great centre of literature and earning, especially in the fields of philosophy, theology and enlightenment on the sayings of the holy Prophet Muhammad. Incidentally, it gave him the opportunity of acquiring thorough knowledge of Islamic concept, philosophy and theology in general. Besides, he had good acquisition of the knowledge of all religions, and references of religions like Mani, Zoroastrianism, Mazadaism, Bahafaredi, Judaism, Christianity, etc., could be found in his works. His powerful eloquence and lucid explanation had no match. In view of these qualities, when appointment of skilful workers from the centre of Da'wa was made for reforms in religious esoteric understanding and its prosperity, he was one amongst them. And in this direction Sayyidna Hamidad-din al-Kirmani, in his Kitab ar Riyad says that Sayyidna Razi was one of those skilful workers of Da'wa whose appointment was made for reforms of religious esoteric understanding, its glory, explanation of lsmaili concept and emphasis upon man's fulfilment of his duties towards God.

In the beginning Sayyidna Abu Hatim ar-Razi worked as Assistant to the Hujjat, Da'i Rayath, of island of Ray. After the death of Da'i Rayath, Abu Ja'far, succeeded him. Nevertheless, this post was afterwards bestowed upon Abu Hatim ar-Razi. Upon taking up the office of Hujjat-e-Jazira, he carried out the work of Da'wat with great efficiency and promptness. Thereupon, ruler of Ray, Ahmed bin Aly, (304 to 311 A.H.)., who was the bitterest enemy of lsmailis, was converted by him to lsmaili faith. Because of the great influence and bearing of the ruler of Ray, many a lord and dignitaries of his court embraced Ismaili faith.

Over and above this, he deputed Da'is to Tabaristan, lspahan and Azarbaijan. Influence of lsmaili Da'is was so effective in this era that people were embracing lsmaili faith group by group and their rivals, Sunni advocates, could not withstand their reasoning. Therefore, Nizam ul Mulk, in his Siyasatnama', writes: "people of Tabaristan solicited learned help from Baghdad namely, to depute highly qualified authority, so that he could face the lsmaili Da'is."

Sayyidna Abu Hatim had made Ray, Tabaristan, lspahan and Azarbaijan centres of Da'wa. Besides deputing his subordinate Da'is, he himself used to tour different provinces and according to demands of the circumstance, was changing the centres. In view of this, due to his untiring efforts, apart from the ruler of Ray, Ahmed bin Aly, personalities like Mardavij-ud-Daylami, Governor of Tabaristan; Yusuf bin Abi as-Saj, Governor of Azarbaijan; Asfar bin Shiroya and many other embraced lsmaili faith.

These ruling and governing authorities, through their own delegates, submitted offerings to the lmam of the time, Mowlana Abdullah al-Mahdi, and wrote to say that if the Imam would be so pleased to command, - they would be prepared to be present before the Imam with their own army. However, the Imam wrote to them at the back of their own letters: "Azzamu marakizukum li kulii ajalin kitab". i.e. to remain at their own centre, for there is a specific ordinance for a particular time.

Famous orientalist, Paul Kraus, on behalf of great deeds and achievements of Sayyidna Abu Hatim, writes that he was from among great Da'is of lsmaili Da'wa, playing a vigorous role in the politics of Tabaristan, Azarbaijan, Daylum and particularly of lspahan and Ray, and brought governing authorities like Asfar bin Shirova, Mardavij al-Quaid etc. into Ismaili fold.

Literary works:

As aforesaid in his own era he was one of the great philosophers, theologians and learned personalities. He was eminent not only in Ismaili Da'wa but in the propagation of Islamic understanding in general. This highly qualified status of his has been narrated by lbn Nadeem, Nizam ul Mulk Baghdadi and lbn Hajar 'Asqualani.

The most famous of his works is the Kitab 'azzina'. In this book he has dealt with the literary and terminological explanation of the apparent terms of attributes of God, Quran and Hadiths, as well as jurisprudence and theology. It is also explained as to for what purpose and intent these terms have been established. This book is very significant in view of the knowledge of jurisprudence and Arabic literature. Therefore, he himself writes about this work that it is that book which is indispensable for jurisprudents and that literary persons cannot do without it.

According to Sayyidna ldris lmadad-din, when this book was presented before Hazrat lmam Mowlana Qa'im, it was highly appreciated and Hazrat lmam awarded it to his son, Hazrat Mansoor, as a gift and commanded him to keep it secret. It is said about 'Kitab az-zina' that it is comprised of 1 200 pp. Its two parts have been printed in 1957 at Cairo.

His another famous work is, "Kitab A'lam an Nubuwwat." This book is the collection of his impulsive arguments made with Muhammad bin Zakariya Razi at the court of Mardavij ad-Daylami. His contemporary, Zakariya Razi, was a famous physician, but his ideas and conceptions were against the religion. For him, the only source of deliverance of human race was through philosophy. He was a disbeliever in religion and prophethood. Therefore, Sayyidna Razi had many discussions with him and, by his own absolutely enlightened reasoning, contradicted his conceptions and beliefs.

Paul Kraus published some portion of A'lam an Nabuwwat' under the name and style of 'Al-Munazirat Bain ar-Raziana' in 1939 from Egypt.

Besides these, Abu Hatim ar-Razi produced the works of two other books entitled 'Al-Isiah' and 'Al-Jami'a'. In the former book, reforms of the view points mentioned in the book' Al-Mahsool' by Sayyidna an-Nasafi, have been made, whereas, although lbn Nadeem, in his book 'Al-Fihrist', has made a mention of the latter one, the book itself has disappeared.

Death:

Due to the day to day progress in Ismaili Da'wa, Sayyidna Abu Hatim was a eyesore of the enemies of the Ismaili faith and thereby had been the target of the opponents in faith. Ultimately, when the enmity grew vast, he had to conceal himself in Daylam and in this condition, according to lbn Hajar Asqualani, he died in 322 A.H.

By:
Mr. Fakquir Muhammad. Karachi (Pakistan)

Abu Abd Allah al-Husain b. Ahmad Muhammad b. Zakariya was a Yemenite of Kufa. He was also known as al Muhtasib.

He was a dedicated Shi'ite and highly versed in esoteric. Realizing his promise and potential, the Imam sent him to Yemen for apprenticeship at the hands of Abu'l Qasim b. Hawshab, the Ismaili da'i, who had succeeded in establishing a foot-hold in that country, Abu Abd Allah stayed in Yemen for a year, in close association with Abul Qasim and participated in missionary. administrative and military activities.

The Imam had earmarked Abu Abd Allah for conducting missionary work in the Maghrib. At the end of his term of apprenticeship, which coincided with the Pilgrimage season, Abu Abd Allah accompanied by a Yemenite assistant, left 'Adan-La'a, Abu'l Qasim's headquarters, for Mecca.

During the Pilgrimage, he contacted the Kitama pilgrims at Muna and he impressed them with his thorough knowledge of the attributes of the Ahl Al Bayt. Accompanying the Kitama caravan to Egypt, he captured the admiration of his fellow-travellers, with the unmistakable skill and craft of an Ismaili da'i. When he revealed that he intended to stay in Egypt in order to undertake teaching for a living, he was conveniently prevailed upon by the Kitama to accompany them to their country. Abu Abd Allah avoided Ifriqiya (Tunisia) by taking a route to the south and he arrived in the Kitama country in the middle of 893 C.E.

He chose as headquarters lkdjan near Satif, a mountain stronghold that dominated the Pilgrimage route. He started to teach the attributes of 'Ali b. Abi Talib and his descendants, the Imams, and tribesmen began to trek to lkdjan. It was during this period that Abu Zaki Tammahi b. Mu'arik, a member of the Kitama clan of Idjana, arrived at Abu Abd Al]ah's headquarters. From that moment he was to become the Da'i's right-hand.

Abu Abd Allah set about organizing his followers whom he called lkhwan i.e. brothers. To the Berbers he was known as al-Mashiriqi, i.e. the Easterner, and his followers as the Mashariqa.

Abu Abd Allah organized classes - Majalis and collected a fee from students - this was probably the fore-runner of the Najwa.

The activities of the Da'i alarmed the neighbouring governor of Mila. In vain he urged the Kitama to hand him over. The autonomous governor, wary of Aghlabid intervention, belittled Abu Abd Allah when lbrahim b. Ahmad, the Aghlabid ruler of lfriqiya, enquired about the Da'i's, activities. Eventually Ibrahim entered into correspondence with Abu Abd Allah, courting his friendship at first and ending with threats. Recognizing his vulnerable position at lkdjan, the Da'i retired to Tazrut under the protection of al-Hasan b. Harun, the powerful leader of the Ghashman clan.

A number of Kitama sheikhs wary of Aghlabid inroads into their country, sought to banish the Da'i, and in the ensuing battle, Abu Abd Allah gained the upper hand. After his resounding victory, the Da'i built himself a palace in Tazrut and his followers built living quarters around it. He embarked on a career of conquests that brought the Kitama country under his control. Immediately, he set on laying the foundations of administration for his principality. He divided the Kitama into seven units, each with its own army, commanders and sheikhs whom he gave wide powers, a measure that sowed the seeds of a power struggle under the Mahdi and in which the Da'i lost his life. Closely following the activities of his Da'i from his retreat in Salmiya, the Imam 'Ubayd Allah al-Mahdi, decided to leave for the Maghrib in 289/902. Failing to join Abu Abd Allah the Imam took refuge in Sidjilmassa where he was detained by its ruler lbn Midrar. The Da'i's brother, Abu'l 'Abbas Muhammad, who accompanied the Imam in his journey, fell into the hands of the Aghlabids.

After consolidating his position in the Kitama country, Abu Abd Allah embarked on his second phase of conquests. After a short siege he took Mila. The new Aghlabid ruler, Abu'l 'Abbas b. lbrahim, promptly sent his son Abu Hawwal with a strong army against the Da'i. Abu Hawwal defeated Abu 'Abd Allah in the country of the Matusa, advanced on Tazrut which he took and burnt the Da'i's palace. He took Mila and Abu Abd Alla fell back on lkdjan. Regrouping his troops the Da'i inflicted a heavy defeat on Abu Hawwal. A counter-attack by the Aghlabid general was repulsed. The Da'i then marched on Satif and took it. He inflicted a series of defeats on the Aghlabdis, notably those at Kabuna, Darmalul and Darmadyan.

On March 19, 909 C.E. Abu Abd Allah decisively defeated the Aghlabid near Larybus. Six days later he entered the Aghlabid capital, Raqadda.

After establishing a new fabric of administration in Ifriquiya, he left for Sidjilmassa in order to liberate al Mahdi, leaving Abu Zaki as his deputy. After a short siege, the Da'i took the town by storm and liberated the Mahdi and his son.

Back in Ifriqiya Abu Abd Allah fell under the influence of his brother Abul Abbas who, exploiting the discontent of the Kitama Sheiks who were losing power under the Mahdi's set-up, urged rebellion. Wen the plot became known he was put to death on Monday 15, Jumada al-Ukhra 298\18 February 911. Wrote Ibn Khalikan, "He was one of those sagacious men who knew what they were doing."

By:
Dr. B. I. Beshir. Khartoum (Sudan)

Renowned Ismaili poet and intellect, Abu Abdullah bin Ja'far bin Muhammad Rodaki, was born some 1100 years before in Rodak near Samarkand. His verses are so famous in the world that he is known

as "Bawa Adam", i.e. distinguished authority of Persian poetry. The era wherein Hakim Rodaki was born was the highly significant in Ismaili history. It was this era wherein, according to the Holy Prophet, Hazrat Imam Mahdi, became manifest in the West, and Ismaili Da'is, with their indefatigable efforts and swiftness, were propagating Ismaili concept in every nook and corner of the world.

Consequently, during this particular period, great importance to the propagation of Ismaili Da'wa at Khurasan, Bukhara and Bain an-Nahrain was also given, and the Samani ruler of these places, Nasr bin Ahmed Samani, a sworn enemy of Ismailis, who had assassinated Da'i Husayn bin Aly al- Maruzi, embraced Ismaili faith through the untiring efforts of Sayyidna Abu Abdul]ah bin Ahmed an-Nasafi and he gave allegiance to Hazrat Imam Mahdi, from the core of his heart in as much as he requested to be present along with his 50.000 soldiers before the Imam of the time and fight against the enemies of the Imam.

Because Nasr bin Ahmed being a great obstacle in the propagation of Ismaili Da'wa, by his embracing Ismaili faith this obstacle vanished. People began to embrace Ismaili concept; group by group so much so that many a lord, minister and courtier became fortunate to espouse Ismaili beliefs.

In consequence of this, the renowned Ismaili poet and intellect, Rodaki, also found during this period the opportunity of espousing Ismaili concept. It is said that Rodaki was quite intelligent from childhood. He learnt by heart holy Quran at the age of 8 years. After that he acquired all the prevailing sciences of the era and for this he is termed to be an intellect. Rodaki had natural attachment to poetical verses, stanzas and music. He was gifted with melodious voice. He was widely playing a musical instrument "Chang". Besides, he had the charm of humour and presence of mind pounded in his person.

Upon these qualities of his he was summoned by Nasr bin Ahmed to his court, who did leave no stone unturned in the encouragement and honour of Rodaki. Consequently, due to the extraordinary favours of the ruler and God gifted qualities, he enjoyed such a position in the court which no dignitary had ever secured. He is presumed to be one among the opulent poets in the world. It is said that whenever his procession was taking place, there used to be with him 200 slaves adorned with golden belts and 400 camels laden with his belongings.

Poetry of Rodaki

Just as herein above stated that Rodaki has been termed as 'Bawa Adam' of Persian poetry, it is said that he has composed 1.300.000 verses. It is such a status in composition of verses that there seems to be no such large an amount of verses ever composed either in Persian or any other language of the world by any poet, and the effect produced (by his composition) was such that once Nasr bin Ahmed Samani, on hearing his verses, went into such a trance that he rode bare footed on an unsaddled horse towards Bukhara.

Side by side Rodaki had the honour of eulogising and glorifying Fatimid Imams, in his compositions. He was in the periods of Hazrat Imam Mahdi, and Hazrat Imam Qa'im. Due to strongly based religious opponents, much of his compositions in the glory, of Fatimid Imams did not survive, but from whatever has remained Rodaki's belief in and love for the progeny of 'Ahle Bait' is glittering like sun. For example to quote a verse by Maroof Balkhi narrated to him by Rodaki:

"I have heard the king of poets, Rodaki, saying: "do not give allegiance to anyone save Fatimid (Imams)."

It is clear by this verse that not only love and belief of Rodaki comes to light but it invites others to the allegiance of the progeny of 'Ahle Bait'.

Last days and Death

Rodaki was blinded in his last age in punishment of his love for "Ahle Bait". Consequently contrary to his early life his last days passed with great turmoil and poverty.

It is said that by the acceptance of Ismaili faith by Samani ruler, Nasr bin Ahmed, and by the spread of Ismaili Da'wa in Bukhara, etc, districts. Abbasid Caliph became horrified. Therefore he insinuated Nuh bin Nasr, son of Nasr bin Ahmed against his father and Ismaili faith, with the result that Nasr bin Ahmed was forced to abandon the throne and upon the insinuation of the Abbasids Caliph, Ismailis were either massacred or subjected to severe punishments.

Consequently Hakim Rodaki also fell prey to this tyranny. On the other hand he was subjected to the severest punishment than others for eulogising and glorifying holy Imams. Some presume that Rodaki

was blind from his birth, but the fact is that it was not so, save that he was blinded for the sake of strong religious bias. From the recent exhumation of his remains in Rodak, it has been gathered that his head was pressed against glowing fire, causing his eyes to burst out and he thus became deprived of his sight. In this way, Rodaki's last days passed with great hardship and turmoil and he succumbed to this precarious condition of peril and poverty, in 329 A.H.

Rodaki's life sets a solid example for the faithfuls to the effect that come what may, it is incumbent upon one to remain firm and unshaken upon one's own faith, conception and attachment to the Lord of the Age, even at the time of breath taking circumstances, for the Real Life is gained and attained only through the infallible love and attachment to the Lord of the Age. True lover never dies. Rodaki set the just example. Although the enemies of the Imam of the Time deprived him of his eyesight, no tyrant could snatch of him the inner vision derived by his unfailing love and attachment to the progeny of 'Ahle Bait' and in spite of the most hardest turmoil he remained inexhaustible in his love for the Imam of the Time and, Inshallah. his name will remain ever shining, for:

"Hargiz namiread anki dilash zinda shud bi ishk;

Sibt ast bar jaridai aaiam dawam ma."

By:
Mr. Fakquir Muhammad. Karachi (Pakistan)

To write about the persons who have played important roles in shaping the course of Ismaili History is an immensely difficult task for a historian or a biographer. lbn Hawshab is also such a personage whose antecedents and career are barely discernible through the misty veil hung by the sectarian prejudice of his contemporary annalists or bigotry of latter historians. Most of the Muslim historians appear to have deliberately ignored him or suppressed facts about his life and career. Notwithstanding the dearth of original biographical material about his life, historians are unanimous about his solid contribution to the spread of Ismailism in Yaman during the last quarter of 3rd century Hijri.

There appears to be considerable difference of opinion amongst historians about lbn Hawshab's birth, name and early life. According to Qadi Numan, (Iftitahad-Da'wa. page 32) he was named Abul Qasim ai-Husayn bin al-Farah bin Hawshab bin Zadan al-Kufi, while lbn-ul-Athir (Al-Kamil Volume 8. page 30) gives his name as Rustam bin al-Husayn bin Hawshab bin Dazan al-Kufi. lbn-e-Khaidun (Al-ibar, Volume 3. Chapter 3. page 740) gives his name, as Rustam bin al-Husayn bin Dawood un-Jar, while Da'i ldrees gives yet another name Al-Hasan bin Farah bin Hawshab al-Mansur. Out of these, Qadi Nu'man's version appears more believable due to his closer proximity. In Ismaili annals he is famous as lbn Hawshab Mansuru'l - Yaman for his outstanding contributions towards the spread of Ismailism in Yaman.

As far as his ancestry and place of origin are concerned. al-Jundab (as-Suluk, page 140) states that he was a descendant of Aqeel bin Abu Talib and hailed from Kufah as most other historians also aver. There is no record extant about his date of birth but according to the guesses of historians he must have been born sometime during the second quarter of 3rd century Hijri.

About his early life and education also records are scant, but Qadi Nu'man attests (Iftitah--ud-Da'wat page 33) that he learned Ouran, Hadith and Fiqah at home. According to Qadi Nu'man, (Iftitah-ud-Da'wat, pages 33-38). lbn Hawshab originally belonged to Shia lthna-'Ashri persuasion, but he could not reconcile himself to the strange disappearance of Muhammad bin Hasan al-Askari, the twelfth lthna'Ashri Imam, and the abrupt and inexplicable termination of lthna-'Ashri Imamat. It is said that he used to spend most of his time in a secluded spot on the bank of Furat, reciting Ouran and cogitating upon the fate of the last Ithna-'Ashri Imam and the consequent implications for himself and his fellows-in-faith. In such a state he is reported to have met lmam Husayn bin Ahmed (Imam Radhi Abdullah, the tenth Ismaili lmam) and discoursed with him upon religion and the questions that were exercising his mind. The lmam left him after promising to meet again soon. lbn Hawshab was so impressed by his chance meeting with lmam Husayn bin Ahmed (Radhi Abdul]ah) that he eagerly looked forward to further meetings with him. However, when after an anxious wait of several days, the Imam did not appear again, he became restless and began a search for him. Despite his frantic efforts to locate the lmam's whereabouts, he could not trace him. After sometime he accidentally met the Imam's Naib or Shaikh (Deputy) and through him he eventually succeeded in reaching the presence of lmam again.

Imam Husayn bin Ahmed (Radhi Abdullah) answered his queries to his satisfaction and assuaged his doubts. He readily accepted Ismaili faith at the lmam's hand.

Imam Husayn bin Ahmed (Radhi Abdullah) himself imparted the knowledge of Ismaili creed, tenets and esoterism to him and he was so eager and devoted to his new faith that he was soon initiated in the higher mysteries of Ismailism.

When the Imam found that lbn-Hawshab was firmly grounded in Ismaili faith and groomed enough for the responsibility of its propagation, he jointly entrusted him and his colleague, lbn-e-Fadhal with the onerous task of propagating Ismailism (Da'wa) on his as well as his son, Imam Mahdi's behalf in Yaman. Before they set off on their venture, he called each of them in private audience separately and urged him to respect and co-operate with the other, and to avoid all differences for the greater cause of their faith. While seeing them off, he again exhorted both of them to be faithful to their cause and to co-operate whole heatedly with each other in achieving their aim.

Beside the individual and collective directions, the Imam entrusted lbn-Hawshab with a voluminous tome which comprehensively dwelled upon the exoteric and esoteric aspects of Ismaili faith. Thus fully equipped with verbal as well as written guidance, both of them set forth on their mission to Yaman sometime in the last months of 268 Hijri. First of all they proceeded to Mecca and accosted the Hajj caravan from Yaman. They discreetly enquired about the religious, climate and political situation then prevailing in Yaman. Having ascertained the propitiousness of their venture, they availed the opportunity to join the Yaman Hajj caravan and proceeded to Yaman as returning Hajis. They had to adopt this strategy to escape the merciless persecution of Abbasids as also to avoid arousing suspicions of their Yamani hosts. Thus they reached Yaman.

After reaching Yaman, both of them separated. lbn-Hawshab headed towards Southern Yaman and started looking for the village of Adanla'a, which abounded with Shian-e-Ali (Well wishers of Ali) and to which the Imam had directed him. After some difficulty, he succeeded in reaching Adanla'a and was welcomed by its inhabitants. There he learnt that a learned and pious man, Ahmed bin aliah bin Khuleh, used to live there, but was imprisoned by lbn-abi-Yaafar for his suspected sympathies with the Ismaili Da'wa. lbn- Khuleh had died in imprisonment. Ibn-Hawshab settled down in lbn-Khuileh's house and after some-time married one of his (Ibn-e-Khuleh's) friend's daughter.

Though he married a local woman and ostensibly settled down in Adanla'a, lbn Hawshab continued to observe strict Taqiyya. He did not reveal by word or action his identity as an Ismaili and a Da'i (Missionary) of highest order for that matter. (Ibn-e-Khaldun' Al-ibar, Volume 3, Chapter 3) - In the open he strictly subscribed to the lthna-'Ashri creed, the faith of his hosts, but secretly he went on cultivating them by his pious and exemplary behaviour, gathering adherents and sympathisers in ever-increasing numbers. In a short time he became so popular as a learned and pious man that the populace of Adanla'a and the surrounding villages became his faithful supporters. After having won their allegiance, he at first only exhorted them to render Zakat scrupulously and appointed honest and trustworthy Collectors to collect Zakat. (Al hamadi, Kashf-ul-Israr-ul-Batiniya, page 25). When he felt that the time for revealing his identity and mission had become propitious, he discreetly started inviting them to the Ismaili fold and accepting Ba'it on behalf of Imam Husayn Bin Ahmed (Radhi Abdullah) and his designated successor, Imam Mahdi. (Al-Gandhi, ars-suluk, page 141).

On the other side, his colleague, Ali bin Fadhal too, was following the same pattern and in a short time succeeded in winning the sympathy, and adherence of the people of Saroyafoa and its neighbourhood. First he gained popularity through piety and exemplary behaviour and then established complete sway over their hearts and minds. Under his orders his adherents built a strong fort in a Vantage Corner of Saroyafoa (Ash-sharfi, Volume 2, page 85).

Thus Ibn-Hawshab and Ibn-e-Fadhal carried on their missionary activities without hindrance and

unnoticed in the rural seclusion of Yaman for nearly two years and now felt strong enough to openly challenge the authority of Sanaa, the Yamani capital (Qadi Nu'man, lftatah-ul-Da'wat, page 44).

Ibn-Hawshab got a strong fort constructed on a hillock and made it his headquarters. He arranged military training for his adherents and in a short time contrived to have an excellent fighting force at his command. First he attacked Jabal-al-Jusayah and occupied it. Then he set forth to assault the stronghold of Jabal-al-Maswar. Despite its reported invincibility, he successfully overran it. He assured the occupants of al-Maswar that he was neither after booty nor personal glory, but his campaigns were solely meant for spreading the true Islamic faith i.e. Ismailism. He not only allowed them to retain their possessions, but distributed amongst them the booty he had collected earlier (Al-Hamadi. Kashf-al-Asrarul-Batiniya, page 26). His benevolent treatment of the conquered won him their general acclaim and to the last man joined Ismaili fold. He used to claim that he owed his successes to his being Da'i,"(Missionary) of Imam Mahdi.

According to Qadi Nu'man, Ibn-Hawshab finally conquered Sanaa, the capital of Yaman, exiled the ruling tribe of Bani laydir and established Ismaili authority there on behalf of Imam Mahdi. After transferring his headquarters to Sanaa, he sent out his Da'is (Missionaries) to the farthest corners of Yaman to preach Ismailism. He is also said to have sent his Da'is as far outside Yaman as Yamama, Bahroin, Sind, India in the East and Egypt and Tunisia, in the West. (Qadi Nu'man, Iftatah-ul-Da'wat, page 47).

In the early stages, there was complete unenmity between lbn Hawshab and lbn-e-Fadhal. lbn-Hawshab being the senior of the two, lbn-e-Fadhal used to show proper deference to him. However, when in 289 Hijri (901 C.E.) Imam Mahdi headed West instead of Yaman as was originally planned, one of his Da'is', Feroz, defected and escaped to Yaman (Qadi Nu'man, Iftitah-ul-Da'wat, page 149).

First he went to lbn-Hawshab and tried to undermine his loyalty to Imam Mahdi, but Ibn-Hawshab remained steadfast. Then he went to Ibn-e-Fadhal and succeeded in winning him over. Ibn-e-Fadhal had become intensely jealous of Ibn-Hawshab and succumbed to the evil machinations of Feroz. Ibn-e-Fadhal had the audacity to order Ibn-Hawshab, his senior, to switch his fealty to him (Ibn-e-Fadhal) and to obey his commands thenceforth Ibn--Hawshab wrote him a mild and affectionate epistle urging him to come to his senses and fulfil the pledges of loyalty he had solemnly made to Imam Husayn bin Ahmed, (Radhi Abdullah) when the ]mam had sent them off to their mission. He also tried to impress upon Ibn-e-Fadhal the serious consequences that were sure to ensue his rebellion to Imam and parting with himself (Ibn-Hawshab). But lbn-e-Fadhal was in no frame of mind to listen to reason, particularly from lbn-Hawshab of whom he had grown intensely jealous. He replied in a very rude manner and persisted in his erroneous way, greatly undermining the successes both of them had achieved under the aegis of their Imam.

Ibn-Hawshab remained steadfast to the Ismaili cause and loyal to his Imam till his death. On his death-bed he did not appoint or nominate his successor ,but in his will to his son. Hasan, and his trusted lieutenant - Abdullah Shawari, he strictly commanded both of them to remain staunchly loyal to their Imam and obey the orders of Imam in the matter. He urged each of them to defer to whomever of them the Imam in his spiritual sagacity thought fit to succeed him (Ibn-Hawshab). (al-Gandhi. as-suluk, page 150).

However, Ibn-Hawshab's son, Hasan was aspirant of succeeding in his father's post. Immediately after his father's demise, he left Yaman for Maghrib to seek audience with Imam Mahdi, who had succeeded his father, Imam Husayn bin Ahmed (Radhi Abdullah), with a view to secure his succession to his father's post. But to his disappointment and chagrin, he learnt that Imam Mahdi had already appointed Abdullah Shawari, frustrated he returned to Yaman and of implicitly abiding with his father's will, persisted in his resentment and took the path of rebellion.

By:
Mr. Saifuddin Qassir. Salmieh (Syria.)
Translated by Al-Wa'z Bulbul-Shah

Chateau de Bellerive,

Collonge-Bellerive,

Geneva, Switzerland,

December 14, 1972.

Dear Mr. Kanji,

Thank you for your letter of December 2nd. It is with pleasure that I hear of your intention to hold an Art Exhibition in the first days of February 1973.

The journal entitled "The Great Ismaili Heroes" which you will be publishing on this occasion, containing the life sketches and work of thirty great Ismailis as well as articles contributed by well-known scholars from all over the world will, no doubt, prove most interesting and inspiring for the students and the Jamat. I am looking forward to receiving a copy of it.

I congratulate you most sincerely on this original initiative and hope this manifestation will be a great success.

With my best wishes, I send you and all Members of your Religious Night School my very affectionate regards.

SADRUDDIN AGA KHAN

Abdul Rehman Kanji, Esq.

Convenor,

1-8 Prince Ally S. Khan Colony,

Diamond Street,

Garden East Karachi-3, Pakistan.