Ismaili Dictionary & Encyclopedia

ISMAILI FLAG - Significant features of both colours Encyclopedia Topic

"We have described above the features of green and red colours. We will briefly proceed to discuss significant characteristics of these two colours together.

Ibn Khaldun (d. 1406) writes in Muqaddimah (1:186) that Khadija asked, what garment he liked best to wear during revelation, and the Prophet replied, "White and green ones", whereupon she said that it was an angel, meaning that green and white, are the colours of goodness and of the angels." Imam Ahmed bin Hanbal (d. 855) writes that when the revelation came, the Prophet covered his head with almost green mantle, his face grew red, he snored as one asleep, or rattled like a young camel; after some time he recovered (Masnad, Cairo, 1949, 4:222).

Ibn Athir (2:83) writes that when the Prophet handed over his green banner to Ali bin Abu Talib during the battle of Khaibar, he proceeded towards the fort. On that occasion, Ali had worn a red sheet on his body.

The famous tradition has it that once Imam Hussain and Hasan mounted on the shoulders of the Prophet when they were yet small boys. Imam Hussain wore red garment, while his elder brother was in green dress. Being asked why both brothers were in different dresses, the Prophet said, "This Hasan will fight for restoring peace in religion, while Hussain will sacrifice for the cause of Islam." It ensues from this tradition that the agency of peace and sacrifice is symbolized in green and red colours in Islam.

Ibn Jubayr, who went on a pilgrimage to Mecca on August 22, 1183, described the cover of the Kaba that, "The outside of the Kaba, on all its four sides, is clothed in coverings of green silk with cotton warps; and on their upper parts is a band of red silk on which is written the verse (3:96): "Verily, the first House founded for mankind was that at Bakkah i.e., Mecca." (vide The Travels of Ibn Zubayr tr. By R.J.C. Broadhurst, London, 1952, p. 79)

Kubrawiyya, one of the Sufi orders developed an elaborate colour symbolism. Najmuddin Kubra (d. 1220), one of the saints speaks green with tranquility (itmi'nan) and red with gnosis (irfan). Furthermore, Prophet Abraham is symbolized as the red colour, the aspect of the heart and the Prophet of Islam as the green colour, the point connected with the divine reality (haqqiyya).

Imam Sultan Muhammad Shah ascended on the throne of Imamate at the age of 7 years, 9 months and 16 days on August 17, 1885. His enthronement ceremony was solemnized at Bombay Darkhana Jamatkhana on Friday, September 1, 1885. On that historic occasion, he sat on the oblong wooden throne surrounded by the elder persons of the community. The most striking feature was that the oblong cushion inside the throne was absolutely green, and the Imam sat in the centre in red attire. It explicitly depicted an image of the present design of the Ismaili flag.

It must be known that both ruby (yakut) and pearl (marjan) are the Koranic terms, having natural colours of red and green respectively. Ruby is a transplant red gemstone variety of the mineral corundum. Rubbies vary in colour from pale to deep red, also called the pigeon blood. On the other hand, the pearl is a substance forming the inner layers of the shells of nacreous mollusks, as pearl-oyster, abalones, etc., having rich green colour. The Koran contains following mention of yakut (ruby, i.e., the red) and marjan (pearl, i.e., the green) that:- Ka anahunal yakut wal marjan "As though they were rubies and pearls" (55:58) and Both yakut and marjan, therefore denote the celestial emblems.

The notion of green and red emerges in addition while pondering minutely over the following Koranic verses:- "And the herbs and the trees do adore" (55:6), "Therein (earth) is fruit and palms having sheathed clusters" (55:11), "And when the heaven is rent asunder then it becomes red like red hide" (55:37), "And for him who fears to stand before his Lord are two gardens" (55:46), "Dark-green in colour" (55:64) and "In both are fruits and palms and pomegranates" (55:68).

The essential features of green and red colours have been mentioned above in the historical context. In sum, the green colour in Ismaili flag symbolizes joy, gaiety, prosperity and peace; while the broad red diagonal on it connotes sacrifice.

Wazir Dr. Pir Muhammad Hoodbhoy (1905-1956), the then President of the Ismailia Association for Pakistan had made a humble submission to the Imam in his letter of October 8, 1954, asking the interpretation of green and red colours of the Ismaili flag. In reply, the Imam sent the following letter that:-

16TH OCTOBER, 1954

MY DEAR HOODBHOY,

IN REPLY TO YOUR LETTER OF 8TH OCTOBER, THE COLOURS OF OUR FAMILY ARE, AS YOU KNOW, RED AND GREEN, THE REASON BEING THAT WE REPRESENT BOTH THE (OFFICES OF) SHAH AND THE PEER.

THE SHAH WAS HUSSEIN, THE PEER WAS HASAN. HASAN HAD THE PEER'S COLOUR OF GREEN, BUT HUSSEIN'S MARTYRDOM WAS SO ENORMOUS IN EVENTS AND WAS SO OPPOSED TO EVEN THE SMALLEST LAWS OF WAR THAT THE COLOUR OF HIS HOLY BLOOD, NAMELY RED, WAS ACCEPTED WITH THE GREEN OF THE PROPHET'S FLAG AS A SOUVENIR AND REMEMBRANCE OF THAT TERRIBLE DAY.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISMAILI JOURNALISMEncyclopedia Topic

"Journalism in the modern usage is one of the younger professions. The first prototype of the modern newspaper was the series of public announcements, known during the Roman empire as Acta Diurna published daily from 59 B.C., and later in Venice as the Gazette. Similar official reports were made in China, where the earliest newspaper, the Tehing-Pao appeared in Peking in the middle of 8th century. The invention of printing from movable type by Johann Gutenberg in Minz about 1450 revolutionized the spreading of news. Mercurius gallobelgicus (1594) was perhaps the earliest magazine issued from Cologne.

The journal of a community whether a daily, a weekly, a fortnightly or a monthly is its mirror. It is like a sun which not shines everywhere at the same time, but advances slowly but surely dispersing the darkness. Journalistic expression is far from being an appendix to other, generally accepted and well-organized undertaking of the community. It is a vital expression in self-expression, a basic mode of interpreting the ethos of the community on a more articulate and self-conscious level.

In a community, the journal commands a very significant place. The Ismaili journalism has played a very important and contributive role in the affairs of the community. Before the migration of Imam Hasan Ali Shah in India, some learned Ismailis known as the Akhund came from Iran and settled in Kutchh and spread gradually in Sind, Kathiawar and Gujrat. They were economically very poor; therefore, they began to copy the ginans (religious hymns) and the farmans of the Imams and sold them in different jamats. Sometimes, they organized local gathering to communicate latest news of the different jamats. These courier Akhunds had created the spirit of reading and were the early bricks of the modern Ismaili Journalism. In sum, the awakening in the field of journalism arose in India, and gradually, the Ismaili writers began to creep into the field.

The contribution of Alauddin Ghulam Hussain in the field of journalism was highly outstanding. He was working in the Oriental Press in Bombay in 1864. He also started his profession to transcribe the Ismaili literature in Khojki character since 1867. He also established his own printing press in 1880 and received orders from Ibrahim Ismail (d. 1897) of Junagadh every year to print the book of dua and the ginans for making free distribution among the Ismailis.

It is to be noted that between 1900 and 1940, there were numerous unsavoury and harsh allegations from other communities on Ismailism in India, and numerous journals sprouted out to counter and present the facts. Though these journals short-lived, they served to reveal the potency of the Ismaili writing, journalists and poets.

The first monthly Ismaili journal, "Ismaili Sitaro" came out on Sunday, August 21, 1908, published by the Ismaili Religious Library, Khadak, Bombay.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISMAILI MISSION CONFERENCEEncyclopedia Topic

To promote religious education, to train the missionaries and teachers and to establish an independent Ismailia Association in Africa, Imam Sultan Muhammad Shah had called the first Ismailia Mission Conference on Friday, the 20th of July, 1945 at Dar-es-Salaam. About a hundred delegates and observers were invited, and the Imam inaugurated the conference in the auditorium of the Aga Khan's Boys High School, Kisutu Street, Dar-es-Salaam.

Some of the eminent persons, who attended the conference were Rai Hamir Lakha (1888-1963), Haji Muhammad Fazal, Amir Ali Khudabaksh Talib (d. 1959), Ghulam Hussain Juma Patel, Kadar Ali B. Patel, Dewan Ghulam Hussain Jindani (1891-1983), Varas Kassam Sunderji Samji, Count Abdullah Hashim Gangji (1906-1982), Count Fateh Ali Dhalla, Count Hassan Kassim Lakha (1892-1982), Varas Hashim Jamal, Varas Amershi Kanji, Dewan Sir Eboo Pirbhai (1905-1990), Varas Ismail Jivraj Pirani, Varas Kanji Nanji, Chief Wazir Kassim Ali Hassan Ali Javeri (1877-1968), Count Kassam Ali Rajab Ali Paroo (1906-1998), V.M. Nazer Ali, Bahadur Ali K. S. Virjee, Count Ibrahim Nathoo (1905-1962), Count Ibrahim Jamal (1880-1970), Dhanji Bhatia, Alijah Nimji Zaver Kassam, Varas Ismail M. Jafar Chhotubhai (1904-1978), Shamsuddin Ahmed Mohammad, Hasan Ali Virani, Huzur Wazir Ali Muhammad Rehmatullah Macklai (1894-1971), etc. On this occasion, the Imam delivered a historical speech. The Conference lasted for three days, and as a result the decision was taken to create a separate Ismailia Association in Africa. It was also resolved to set up the first Ismailia Mission Centre in Dar-es-Salaam to train the missionaries and teachers.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISMAILI RULE IN SIND AND HINDEncyclopedia Topic

"The Abbasid caliph al-Mutamid (d. 279/892) had handed over the charge of Sind to the Saffarid chief, Yaqub bin Layth, in order to divert his intentions from attacking Iraq. As a result, Yaqub bin Layth acquired the power of Sind, Balkh and Tabaristan. He however recited the Abbasid khutba, and was simultaneously responsible to spread Shi'ism in the territories he governed. He died in 265/892, and with his departure, the Muslim territories in Sind had been divided into two main states, i.e., the State of Multan and Mansurah. In 279/892, the State of Multan passed into the hands of an Arab dynasty, called Banu Samah, founded by the clan of Asad.

Meanwhile, Ibn Hawshab had sent al-Haytham in 270/884 from Yamen to Sind for Ismaili propaganda. He operated the Ismaili mission that continued under the charge of different da'is. The early accounts are so meager that nothing can be gleaned about the missionary activities. It is however possible that they had spread in the State of Multan during the period of Samah rule. Qadi Noman (d. 363/974) writes in Iftitah al-Dawa (comp. 346/957) that, "The mission in Sind goes back to the early days of the Ismaili movement. Abul Qassim bin Hawshab, well-known under the name of Mansur al-Yamen, sent his cousin, al-Haytham, as a da'i to the country of Sind, the latter converted many of its inhabitants and his mission still exists in Sind." It suggests that the Fatimid mission in Sind was in operation from 270/884 to 346/957. During the time of Imam al-Muizz (d. 365/975), it is reliably known that a certain unknown da'i, who had tied close relations with the ruling Samah dynasty and neglected in his duty, and acted contrary to the policy of the mission. Qadi Noman writes in his Kitab al-Majalis wa'l Musayarat (comp. 351/962) that, "In the time of al-Muizz in 347/958, there was in charge of the mission in Sind a da'i, whose views and conduct were utterly at variance with the Ismailism taught by the Imam and his close associates. Not only did he adopt a latitudinarian attitude towards those members of his flock who had made a direct passage from their old religion to Ismailism; whom he allowed to keep many of the un-Islamic practices of their former religion, but he even relaxed certain statutes of Islam for those who had been Sunni Muslims before joining Ismailism."

It suggests that the Ismaili faith penetrated among the non-Muslims and the Sunni Muslims in Sind, but the retention of certain practices of their former cults had been seriously noticed in Egypt. This unknown da'i was ultimately killed in a riding accident in 348/959, and according to the statement of Qadi Noman, another da'i called Jaylam bin Shayban was recommended by Imam al-Muizz to the headquarters of Yamen. Jaylam bin Shayban most probably proceeded to Sind via Khorasan, and seized Multan after overthrowing the ruling dynasty, and founded a Fatimid vassal state in Upper Indus Valley in 349/960. In another passage quoted by Uyun'l Akhbar (6:222), Qadi Noman summed up the Ismaili mission in Sind as follows: - "The mission of the ruler of the epoch (wali al-zaman) has emerged victoriously in Sind, his faithful followers earned glory; his da'i there conquered the ruler of the kingdom of Sind who was a Zoroastrian, killed him and his men and destroyed the idol which they used to worship and made a mosque of the temple in which the idol used to stand." It implies that there had been a firm foothold of the idolatrous in Sind, most possibly the Hindus, not Zoroastrians, and their domination throughout Sind was like their rule in Sind, which was wiped out by the Fatimid da'is, but the actual destruction of the rule in Sind was practically the Samah dynasty. It also suggests that Jaylam bin Shayban had faced challenges of both the Hindus and Samah dynasty.

Ibn Hawqal is generally quoted to have narrated the existence of the Samah rule in 358/968, and after him Maqadisi reported the Fatimid rule in Multan in 375/985. With the accounts of Ibn Hawqal and Maqadisi, the scholars almost determined the Fatimid foothold in Multan between 358/968 and 375/985, which seems unlikely. Ibn Hawqal started his famous journey from Baghdad in 331/943, and returned back in 358/976, and was in the African lands in the following year, and since 361/972 he had been in Sicily. The year of the termination of his work, according to Barthold, is held to be 367/978. With all this in mind at now, it is quite possible that the narration of Multan given by Ibn Hawqal cannot be dated as 358/968. Istakhri (d. 404/1014) also gives the details of Multan for the year 340/951 when he met Ibn Hawqal at Indus Valley. While examining the extracts of these two travellers, we will safely arrive to the conclusion that Ibn Hawqal had borrowed his information of Multan from Istakhri in 340/951, and himself was not in Multan in the year 358/968. Thus, the account of Ibn Hawqal relates to the year of 340/961 he had actually acquired from Istakhri. According to Barthold (vide Barthold's Preface in Hudud al-Alam, tr. by Minorsky, London, 1937, p. 20), Ibn Hawqal was in Mosul in 358/968, and writes, "The manuscript, which Sir W. Ouseley took for a copy of the translation of Ibn Hawqal and edited as such was found to be an abridged version of Istakhri's book." It further suggests that the account of the ruling Samah dynasty in Multan reported by Ibn Hawqal in 358/968 relates to the year 340/951, and the product of De Geoji's research in this context also testifies the fact. Sir H.M. Elliot's The History of India (Lahore, 1976, 1:26) also describes that, "Istakhri was a little anterior in point of time to Ibn Hawqal, but these two travellers met in the valley of the Indus, and exchanged observations. A comparison of the extracts will show how Ibn Hawqal availed himself of his contemporary writings, and made them the basis of his own work."

The Fatimid foothold in Multan therefore seems to have existed between 340/951 and 358/968. The early accounts are too vogue to permit of any solid inference concerning an exact influence of the Fatimid in Multan. We however come to know from a rare letter of Imam al-Muizz written in 354/965 addressing to Jaylam bin Shayban, the then Ismaili ruler of Multan, in which he acknowledged the report of Multan's occupation. It further transpires that the Fatimid vassal state was founded in Multan before 354/968. The anonymous geographical work, entitled Hudud al-Alam (The Regions of the World) compiled in 372/982, giving also the accounts of Multan, and its source of information is also Istakhri and Ibn Hawqal. The author however admits the existence of the Fatimid rule in Multan during the period he compiled his work in 372/982. It writes that, "Its governor is a Quraishite from the descendants of Sam. He lived at a camp half of farasang (from Multan) and reads the khutba in the name of the Western One (bar Maghribi)." In this context, the author of Hudud al-Alam shows the Samah dynasty as the rulers of Multan, suggesting that he had extracted from Istakhri and Ibn Hawqal. While his expression bar maghribi (Western One), according to Minorsky (Ibid. p. 246) refers to the Fatimids; also suggesting a report of his own period he had known. It may also be possible that the author of Hudud al-Alam had known in his time that the rulers of Samah dynasty recited the khutba of the Fatimids instead of Abbasids, making Jaylam bin Shayban, as the then Samah ruler.

In sum, it has been indicated previously that the Fatimid da'i Jaylam bin Shayban founded the Ismaili rule in the State of Multan in 349/960. Multan was a state of antiquity. For Hindus, it was the navel of the world. The Arabs called it the Bayt al-Zahab, and for the Mughal's it was Dar al-Aman. The State of Multan does not mean the present location of the city, but it was a big state, including whole Punjab and the region of Sind. Jaylam bin Shayban had solidified his hold and extended his power. His immediate neighbours in the north were the Hindu Shahis, who ruled the territory from Lamghan to the river of Chinab and from the hills of southern Kashmir to the frontier kingdom of Multan. He established friendly relations with the Hindu Shahis. He is reported to have demolished the famous Suraj Temple and smashed the highly venerated idol, called Aditya (sun-god), and built a big mosque in the city. Writing for Jaylam bin Shayban, al-Biruni (d. 430/1039) writes that, "He broke the idol into pieces and killed its priests. He made his mansion, which was a castle built of bricks on an elevated place." (vide Alberuni's India, Lahore, 1962, 1:157). It is also reported by al-Biruni that when Muhammad bin Kassim conquered Multan, he inquired how the town had become so flourishing and huge treasure had there been accumulated, and then he found that this idol was the cause, for there came pilgrims from all sides to visit it. He thought it best to have the idol where he was. According to Istakhri in Kitab al-Masalik wa'l Mamlik (comp. 340/951), "The temple of the idol is a strong edifice, situated in the most populous part of the city, in the market of Multan, between the bazar of the ivory dealers and the shops of the copper-smiths. The idol is placed under a cupola in the midst of the building, and the ministers of the idol and those devoted to its service dwell around the cupola. The idol has a human shape, and is seated with its legs bent in a quadrangular posture on a throne made of brick and mortar, and its hands resting upon its knees, with the fingers closed. Its whole body is covered with a red skin like Morocco leather, and nothing but its eyes are visible, made of precious gems, and its head is covered with a crown of gold."

Jaylam bin Shayban started the new coinage in the State of Multan, known as Qahirya minted in Egypt in the name of the Fatimids. It was equivalent in weight to five Iraqian dhirams. He also started the Fatimid khutba to be read in the mosques. He was in close contact with Imam al-Muizz, and reported the progress he made during his operation. According to Uyun'l Akhbar (6:214), "There arrived a letter from him (Jaylam bin Shayban), in which he mentioned the victory which God has granted him in the jazira of Sind and the dominion which the "Friends of God" had acquired there. He mentioned that he had broken the idol for the destructions of which he had previously asked the Imam's permission. He addressed to the Imam certain questions concerning the restoration of religion and abolition of the changes introduced by the former wicked da'i, who had wandered upon the path of transgressors. He also consulted the Imam about several matters concerning the laws (fiqh) and permitted and prohibited things (al-halal wa'l haram) and about problems of allegorical interpretation (tawil), the knowledge of which has been given by God to the "people of meditation" (ahl al-zikr), Imam after Imam. The Imam answered him by a sijill which is very famous and well known and is written down in the pages of the books." The reply of Imam al-Muizz to the letter of Jaylam bin Shayban is cited in Uyun'l Akhbar (6:219) which reads: "Referring to what you have written that God has granted you a victory over those who had attacked you and wanted to oust you from your place; that terrible battles have been fought between you, till God gave you the victory, by His help and assistance and you exterminated them completely; that you destroyed their idol and built a mosque on its site. What a great favour, what manifest and palpable excellence and lasting glory is that from God! We would be very much pleased if you could send us the head of that idol; it would accrue to your lasting glory and would inspire your brethren at our end to increase their zeal and their desire to unite with you in a common effort in the cause of God. The realization of God's promise to us, which used to seem so remote, has, indeed, become imminent...." In the concluding lines, Imam al-Muizz writes: "We have sent you some of our banners, which you can unfurl in case of need. Whenever they are unfurled over the heads of the believers, God increases their glory by the banners and hails them with His assistance; on the other hand, when they are unfurled over the heads of the unbelievers, the banners humiliate their pride and overwhelm them by the power of God, Who is our Benefactor....Written on Sunday, the 19th Ramzan, of the year 354."

After getting directions from his spiritual master, Jaylam bin Shayban attained both religious and political achievements in the State of Multan. No further details are accessible from the contemporary or later sources. It is however known from the fragments of the sources that the Abbasids assisted the remains of the clan of Munabbah in the State of Multan against the Fatimid ruler. Before the time the operation might threaten the Fatimid foothold, Jaylam bin Shayban took field against them in 373/983 and destroyed the remaining ashes of the Munabbah dynasty. Maqadisi was in Sind in 375/985 and writes in his Ahsan al-taqasim (p. 485) that, "In Multan the khutba is recited in the name of the Fatimid and all decisions are taken according to his commands. Their envoys and presents go regularly to Egypt. He (Jaylam) is a powerful and just ruler." Maqadisi further adds: "Multan is smaller than Mansurah in size, but has a larger 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 by 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 abounds in 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 anyone in the streets. The water is healthy and the standard of living high. There is happiness, well-being and culture here. Persian is understood. Profit of business is 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." (Ibid. pp. 481-2) Jaylam bin Shayban died probably in 376/986. "It may be summarized" says Dr. Ahmad Nabi Khan in his Multan, History and Architecture (Lahore, 1983, p. 38) "that his rule was benevolent and the people prospered under him." He was succeeded by his son, Shaikh Hamid, who ruled till 387/997. In 385/995, Shaikh Hamid is reported to have sent a deputation from Multan to Cairo to meet Imam al-Aziz along with presents. Abu Jabbar Hamdani (d. 415/1025) also confirmed the arrival of such deputation from Multan in 385/995 at Cairo in his Tathbit Dala'il Nubuwwat (p. 180).

Alaptagin (d. 352/963) had founded the kingdom of the Ghaznavids in Afghanistan, and was succeeded by his son, Abu Ishaq Ibrahim (d. 355/966). Bilkatagin (d. 364/974), the slave of Alaptagin rose to the power as the third ruler. Piritagin (d. 366/977), another slave of Alaptagin ascended as the fourth ruler, and the fifth ruler was Sabatagin (d. 387/997), and his son and successor, Mehmud (d. 421/1030) had seized Ghazna and made it his capital. In 381/991, Sabatagin, the fifth Ghaznavid ruler had raided Multan, and concluded a truce with Shaikh Hamid, since the Ismaili ruler of Multan served a buffer state between the rising Turkish power of Ghazna, and the old Hindu Shahis. After the death of Sabatagin, his son Mehmud, known as Mehmud of Ghazna; the sworn enemy of Ismailism, had violated the above truce, and invaded Multan in 395/1005.

In 391/1001, Mehmud debouched from the snow-clad hills along the north-western frontier of India, marched through the Khaibar Pass and swooped down upon India. Between 391/1001 and 421/1030, he invaded India no fewer than 12 times. When he was returning from his expedition to Bhatinda in 395/1005, Abul Fateh Dawood bin Nasr, the grandson of Shaikh Hamid is said to have resented the passage of his army through the province of Multan, and as a result, Mehmud is supposed to have invaded Multan in 396/1006. Utabi however writes in Kitabu'l Yamini (comp. 411/1020) that, "Abul Fateh Dawood's adherence to the Ismailism was the root cause of Mehmud's invasion." Mehmud laid a siege over Multan, and exhausted with the seven days siege of the town due to the shortage of supplies, Abul Fateh Dawood was forced to pay a large sum of ransom to him, and it was also concluded that the reign of Multan facing the Indus River would remained under the Ghaznavid occupation.

In 401/1010, Mehmud once again spurred his horses towards Multan through opposite route, and crossed Khyber with a view to invade Multan after passing through Lahore. Anandpal, the son of Jaypal (d. 393/1002), the king of Hindu Shahis at Lahore did not allow Mehmud to pass through his territory, and himself commanded his army to block Mehmud at Peshawer, but was swept away before the mighty forces of the invaders. Mehmud entered Multan via Bhatinda, and launched a terrible massacre. Besides being greedy of wealth in plundering, Mehmud was a fanatical and cruel, and a special fierce enemy of the Ismailis. His aggressive operation is attested by al-Baghdadi (d. 429/1037), who writes in Kitab al-Firaq (p. 277) that, "The Ismailis of Multan were massacred in thousand by Mehmud." Gardizi writes in Zainu'l Akhbar (comp. 441/1048) that, "Mehmud arrested the majority of the Ismailis, who lived in Multan, killed and chopped off the hands of some and punished them severely." According to Tarikh-i Firishta (comp. 1015/1606) that, "A large number of the Ismailis were slaughtered. Hands and feet of a large number of them were ruthlessly amputated." Muhammad bin Mansur writes in Adabu'l Muluk wa Kifayatu'l Mamluk (comp. 615/1228) that Mehmud put so many Ismailis to the sword by himself that, "a stream of blood flowed from the Lohari Gate in Multan, which was on the western side of the town, and that the hand of Sultan Mehmud was stuck fast to the hilt of the sword on account of congealed blood, and has to be immersed in a bath of hot water before it could be loosened." In sum, after a bloody slaughter and savage persecution, Mehmud gained a booty of two crore dinars from the local citizens as a price of refraining from further horrible massacres. Thus, Multan was annexed to the Ghaznavid dominions. Abul Fateh Dawood, the then Ismaili ruler was taken prisoner and was imprisoned in the fort of Ghurak, about 50 miles northwest of Kandhar, and died there around 406/1015. So came to an end of the Fatimid rule in the State of Multan. It lasted for over a half century. The da'is in Multan constituted a dynasty of three rulers and were of Arab race.

Before long, however, the Ismaili power again revived in Multan by the descendant of Abul Fateh Dawood. In 572/1176, Shihabuddin Ghori (d. 602/1206) in his bid to revive Mehmud's tradition, had captured Multan. The small Ismaili state of Multan could not withstand the onslaught of the mighty military machine of the Ghorids, and according to Tabaqat-i Nasiri (comp. 658/1260), "The sultan snatched away Multan from the hands of the Ismailis in 572/1176." The underground organization of the scattered Ismailis however continued the mission for a long time without having direct contact with the Imams.

During the Fatimid rule in Multan, there existed one Sunni rule below Multan in Mansurah, known as the Habbarids, belonging to the Arab clan of Asad. Umar Habbar bin al-Asad (d. 270/884) had founded the Habbarid rule in 247/861 at Mansurah. Masudi writes that Mansurah was about 75 farasangs (each farasang in India consisted 8 miles) from Multan. It was a main city of Sind, about a mile long and mile broad; but the whole State of Mansurah comprised of three lac small villages, extending from Shahadadpur to the coast of Makran, Gwadar and Muscat with a large hinterland of Baluchistan. It also included the eastern delta of the Indus, extending from lower Sind to Aror. The State of Mansurah was famous for having a city and port, called Daibal.

The Fatimids had taken serious notice of the brutal massacre of the Ismailis in Multan, and intended to prevent further terrible operations. Ibn Jawzi (d. 597/1200) writes in al-Muntazam (7:262) that, "In 403/1012, the Fatimid Caliph al-Hakim made his contact with Mehmud of Ghazna, asking him to join the Fatimid mission, and declare his loyalty." Since Mehmud had been granted the titles of Yaminud Dawla, Aminu'l Millat and Sultan by the Abbasid caliph Kadir billah (d. 422/1031), one of the sworn enemies at the throne of Baghdad, therefore, Mehmud does not appear to have accepted the offer. Being a devout orthodox ruler, he refused Imam al-Hakim's proposal. Mehmud sent the record of communication, after tearing them up, to the Abbasid court to demonstrate his loyalty. Mehmud had committed slaughters in 396/1006 and 401/1010 at Multan, and thus the rise of the vigorous Ghaznavid regime had become a threat to the Ismailis even in Iran. Imam al-Hakim may, therefore, have endeavoured to win Mehmud's friendship, if not loyalty, to ensure the interest of the Ismaili mission. To ensure the Abbasids that he had not acknowledged the Fatimids over the Abbasids, Mehmud proceeded to intensify his hostile operations against the Ismailis. He conquered Ray in 420/1029, and severely persecuted the Ismailis in Iran. According to Ibn Athir (9:262), "Thousands of them were gibbeted, stoned to death or carried in chains to Khorasan to languish in captivity. In Ray, their houses were searched and all books dealing with their doctrines were cast into flames. Fifty camel loads of books are said to have burnt under the trees on which the Ismailis were gibbeted. While of such books as remained after this act of wanton vandalism, Mehmud transported a hundred loads to Ghazna."

The Habbarid dynasty at Mansurah recited the Abbasid khutba. Under the rule of Yaqub bin Layth, a bulk of the Shi'ites seems to have flourished in Mansurah. During the massacres of the Ismailis in 401/1010 at Multan, the surviving Ismailis fled to Mansurah, and began to live there at first under the garb of the Shi'ites. Gradually, the Ismaili influence reverberated in Mansurah. The foothold of the Ismailis can be judged from the report that the last Habbarid ruler, Amaduddin Khafif had espoused Ismailism. It is seen that the descendants of the da'i al-Haytham were active in Multan as far as Mansurah. Thus, like Multan, Mansurah emerged as an Ismaili State soon to be wiped out by the sworn enemy of Ismailism. Mehmud turned his mighty forces towards Mansurah, and destroyed the Habbarid rule in 416/1025. Farruk Sistani (d. 429/1038), the contemporary writer and poet at the court of Mehmud, writes in his Diwan-i Farrukhi (p. 74) that, "Khafif, the last ruler had a large military resource, nevertheless, he did not fight and fled to the jungles, and was followed by the Ghaznavid soldiers." It seems probable that the army of Amaduddin Khafif comprised of the Sunni Muslims in large number, therefore, he did not rely upon them, and avoided to fight. He however acquired support of the Jats and Med tribes, inhabiting near the Indus river, and fought a guerilla war against his enemies. He was at length arrested and drowned into the river. The Ismailis who escaped Mehmud's sword, had gone underground in Sind and Punjab. It also seems that many Ismailis of Mansurah fled to Kutchh in Bahawalpur State, whose chief was Anag Pal, the relative of Shaikh Ibn Sumar Raja Pal. The scattered Ismailis in Sind however retained their close contact with the Imams in Egypt. It appears that the Fatimid Imam az-Zahir had formulated a new policy for Sind. Instead of sending the da'is from Yamen, one reputable and notable person was chosen in Sind to become the leader of the Ismailis; and as a result, the leading tribe of Sumra in Sind had been preferred in this context.
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Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISMAILI RULE IN SIND AND HIND -2Encyclopedia Topic

(continued..)

The Rise of the Sumra dynasty in Sind

"Ismailism remained a force in Sind and emerged stronger, for the Sumra tribe, who were the Ismailis, patronized it. Mehmud conquered Sind and annexed it to the Ghaznavid regime. It remained so during the time of his son, Masud (d. 432/1041), and latter's son Abdur Rashid (d. 444/1051). Henceforward, the Ghaznavid became weak in Sind. Delhi and its environs had been snatched from them by the rising power of the Ghorid, and Sind became an independent of them under the Sumra tribe.

The Sumra were the local Sindi Hindu tribe, converted to Islam in the time of the first Aarb conquest. They lived mostly on the banks of Indus, in the big cities of Janani and Sehwan. The Sumra embraced Ismailism by the da'is staying at Multan. In 445/1052, the Sumra came up as an influential power, and mustered strength at Thari, a sandy tract in the district of Thatta, where their chief had been proclaimed. They however came to power after defeating Abdur Rashid bin Masud bin Mehmud of Ghazna, and dominated the whole Sind soon afterward.

Abul Hasan Ali bin Ahmad at-Taiy, known as Bahauddin al-Muqtana was one of the personages to have resumed the Druze mission in 418/1027. He wrote letters to several regions, summoning the rulers to embrace the Druze faith. His collection of letters are preserved in the Druze sacred book, entitled Rasail al-Hikmah or al-Hikmah al-Sharifa. It is learnt from the letters of Bahauddin al-Muqtana that he had also written one to a certain Shaikh Ibn Saumar Raja Pal in 425/1034, inviting him to espouse his faith. The text of the letter, according to Risalat al-Hind (p. 36) reads:- "O' Illustrious Raja Bal, arouse your family, the Unitarians, and bring back Dawood the younger into the true religion; for Masud only delivered him from prison and bondage, that you might accomplish the ministry with which you were charged, against Abdullah, his nephew, and against all the inhabitants of Multan, so that the disciples of the doctrines of holiness, and of the unity might be distinguished from the party of bewilderment, contradiction, ingenuity, and rebellion."

Shaikh Abul Fateh Dawood had left behind a son, called Dawood Asghar (younger). He was arrested by Masud, the then Ghaznavid ruler, and relieved him in about 423/1032. Abdullah Abul Fateh was the maternal grandson of Dawood Akbar (elder) and nephew of Dawood Asghar, whom the people of Multan wanted to make their amir. During the time of Masud (d. 432/1041), the Sumra tribe rebelled against the Ghaznavids in Sind, and brought on the throne a leader, named Sumra. It is probable that this Sumra of Tuhfat al-Kiram (comp. 1187/1773) was no other than that of Shaikh Ibn Saumar Raja Pal (d. 446/1053) of the above Druze letter. He had been proclaimed at Thari in 445/1052 as the chief of Sumra dynasty. It is however reliably known that he did not respond to the letter of Bahauddin al-Muqtana, and remained firm with Ismaili faith. He married the daughter of a rich Arab landlord, called Sa'd and got a son by her, named Asamuddin, surnamed Bhongar; who ruled for 15 years till 461/1069. His son Asam ad-Dawla, surnamed Duda I (d. 485/1092) ruled for about 24 years, who was a brave soldier, and extended his power as far as Las in Baluchistan. He was succeeded by his infant son, Sanghar (d. 515/1122), and thus, his elder sister Zainab Tari ruled on his behalf. Dr. Abbas H. al-Hamdani's Ismaili Dawa in Northern India (Cairo, 1956) gives some interesting accounts of the Sumra rulers, from which we give below a brief account.

Sanghar was a bold ruler, and extended his power in the West including Makran. He ruled for 15 years, and had no son, therefore his wife Himu, who held the fort of Adak, took her two brothers, Khafif and Unar in possession of Tor and Thari who ruled together. Khafif ruled for 33 years and Unar for 40 years. They were contemporary to Shihabuddin Ghori, who annexed Multan and Uchh in 571/1176 and had violated the territory of Sind in 578/1182.

Duda II assumed the leadership of Sumras. He marched from his fortress of Wahka against the brothers of Himu and killed them. With the advance of the Ghorid influence in Sind, the Sumra capital changed from Thari to Daibal when Muhammad Ghori occupied Daibal in 578/1182, the Sumra ruler Duda II and his successor Patho seem to have existed as powerless somewhere in Sind. Under the next ruler Ghanra I, the Sumra rule was confined to Thatta. He died in 634/1237 and was succeeded by Muhammad Tor, who ruled for 15 years and died in 649/1251. The next ruler, Ghanra II was dethroned by his foster brother, Duda III. Ghanra II acquired military aids from the Muslim ruler of Delhi, but failed to overthrow Duda III. Henceforward, it appears that the Sumra rulers began to profess Sunnism in Sind. The next Sumra rulers however were Tai, Chinsar, Bhungar II, Khafif II, Duda IV, Umar, Bhungar III and Hamir.

Ibn Batuttah (d. 779/1377) came to India through Sind in 734/1333 during the ruler of Sumar, who owed allegiance to the kings of Delhi. Ibn Batuttah writes in his Aja'ib al-Asfar that, "Then I arrived at Janani which is a large and handsome town on the banks of the river of Sind and which has lovely bazars. The inhabitants are called Samirah who settled down here, as historians have written, at a time when Sind was conquered during the time of Hajjaj...The name of the ruler at this time is Wanar (possibly Umar)....In this town live the Samirite amir Wanar and amir Qeysar Rumi, and both are under the supremacy of the sultan (of Delhi). Both had 18,000 horsemen...."

It appears that the ruling Sumra tribe had embraced Sunnism before the visit of Ibn Batuttah in 734/1333. The kernel of the extant traditions however suggests that the Sumra family was converted to Sunnism by Syed Jalaluddin Bukhari (707-785/1308-1384), also known as Makhdum-i Jahaniyan. In sum, the rule of Sumra dynasty came to an end almost before 762/1361.

The Ismailis after Sumras

Following the reduction of the Ismaili power in Mansurah in 416/1025, the surviving Ismailis disappeared in different safe places in India. In lower Sind, the local Ismailis emerged as the Sumra rulers in 445/1052 as discussed above, while in Punjab the Ismailis, known as the Khokars inhabiting in Hazara district and part of the district of Rawalpindi, Attock and Jehlam; also rose as a local tribal force.

Khokar, the war-like soldiers, descended from Anushirwan and Yazdigard, claimed the title of Kayani; and their eponym is said to have been one Sultan Kaygawhar (later corrupted into Khokar), a native of Kayan in Ispahan. According to another view, the Khokars are said to derive their name from koh (mountain) and gir (holder), because they once took an impregnable mountain fortress.

It is certain that some Ismailis of Multan had taken refuge in the territories of the Khokars and returned to their abode most probably between 525/1131 and 535/1141 and gradually they had gained a local domination. Shihabuddin Muhammad (d. 602/1206), also known as Muizuddin, who was the real founder of the Muslim empire in India; the Ghorid ruler of Ghor and Ghazna in Afghanistan, had invaded India in 571/1175. He marched through Baluchistan and made Multan his first prey and conducted a merciless massacre of the local Ismailis and captured their stronghold. His policy can be constructed to be a continuation of the trend of rooting out the Ismailis wherever they were found in India. Khusaro Malik, the last Ghaznavid ruler in India had secured help from the Khokars and laid siege to the fort of Sialkot. In 578/1186, Shihabuddin Ghori came India and directed his attack against Lahore, and defeated Khusaro Malik. Henceforward, the Ismailis took underground shelter and some of them are reported to have fled to Iranian Gulf and Alamut. One like Indian Ismaili can be traced from the five fidais, who were burnt alive by the order of Jalaluddin Khwarazmshah (d. 628/1231) soon after 624/1227 in the time of Imam Alauddin Muhammad.

The Ghorid regime gave the Ismailis no respite and Shihabuddin Ghori once again spurred his horses in the region of the Khokars. The Ismaili warriors fought valiantly against their overwhelming army, commanded by Qutbuddin Aibak (d. 607/1210) and were retreated in a battle near the ford of Jehlam. Sadruddin Muhammad bin Hasan Nizami, the contemporary writer has described the above event in his Taj al-Ma'athir (comp. 626/1228) and admits that the Khokar fidais were deep-rooted in Ismaili faith. It is also suggested that the chiefs of Khokars, namely Bakan and Sarki were the only among the Indian Ismailis to have procured a close contact with Alamut in Iran, whose details are not accessible.

Shihabuddin Ghori returned to Ghazna in 588/1192 after charging the command of the conquered territories of India to his faithful general, Qutbuddin Aibak. The later conquered Delhi in 590/1194 and finally he founded the Slave dynasty in India in 602/1205. After his death in 607/1210, the nobles raised Aram Shah, who soon proved inefficient ruler and therefore, the nobles invited Iltumish (d. 633/1236), the son-in-law of Qutbuddin Aibak to ascend the throne of Delhi Sultanate.

Jalaluddin Khwarazmshah was repulsed by Chingiz Khan in 618/1211 on the banks of the Indus and has subsequently spent three years in India. He soon came to Lahore, where he was defeated by the forces of Iltumish. So he rushed forth to Sind and occupied Thatta, the main foothold of the Sumra rulers.

In 633/1235, we hear that Iltumish mounted an expedition against the Khokars and took heavy toll of lives with devastation of properties. Iltumish died on April 29, 1236. His sons were incompetent to rule. He had however an able daughter, called Razia Sultana, but the Turkish nobles opposed the succession of a woman. Iltumish's son Ruknuddin Firuz ascended the throne however with the support of the commanders, but he proved incapable. When his supporters were spoiling the power, his sister Razia Sultana made a bold bit for the throne. Clad in red, she appeared before the people gathered for Friday prayers in the cathedral mosque of Delhi, and appealed them in the name of Iltumish to give her a chance to show her worth. It evoked ready response and she became the real successor of Iltumish. She ruled for 3 years and 6 days.

Myth of Maulana Nur Turk

"According to Minhaj Siraj (d. 685/1286) in his Tabaqat-i Nasiri (tr. Major H.G. Raverty, Calcutta, 1881, 1st vol., pp. 646-7), "Among the events which happened in the beginning of Razia Sultana's (634-637/1236-1240) reign, the one was that the qarmitah and mulahida heretics of India, incited by a person, a sort of learned man, named Nuruddin, a Turk, whom they used to style Nur Turk, collected together at Delhi, from different parts of the territory of India, such as Gujrat, Sind and the parts of Ganga. They fixed Friday, the 6th Rajab, 634/March 5, 1237 for the rising against Delhi, numbered about one thousand. They divided themselves into two parties. One party entered the grand mosque from its northern gateway, and the second party passing through drapers' market entered into the gateway of Muizzi seminary, presuming that it was the congregational mosque. From both directions, they began to slaughter the Muslims. A large number of people were killed by them, and quite a big number died in stampede. As soon as the soldiers came to know the riot, their leaders, some well armed and horsemen entered into the mosque and put them to sword. The Muslims from the roof of the mosque pelted them with brick bats and stones."

The curious tale of Minhaj Siraj attributing the revolt of Nur Turk (d. 692/1293) should be taken with a grain of salt. The following points to this effect however deserve careful consideration:- (a) This story contains mere one thousand persons mustered, intending to capture the throne of Delhi, which seems almost insufficient number for the incursion. However, even if this be granted, then it must be directed to the palace or fort, not at the mosque. (b) It is difficult to believe that half of the persons, who are shown the residents of Delhi, could not distinguish between the congregational mosque and the Muizzi seminary. (c) The story does not sufficiently establish the motives for Nur Turk's coup. He was not so naive as to believe that the act of killing some members of ulema class and the members of congregation, would overthrow the rule of Razia Sultana. His reputation as a pious would have very easily escalated him to higher echelons of government, had he truly wished to seize the power. (d) It is recounted that Razia Sultana held deep regard for Nur Turk, and once she is reported to have sent a large quantity of gold as a gift to him, but Nur Turk refused to accept it. He hit the gift with his stick in hand and said, "What is this? Take it away." It ensues from this account that Nur Turk disliked wealth or power, therefore, the alleged revolt against the Delhi Sultanate is far from the truth. (e) The whole story contains the expression of the terms, qarmitah and mulahida. It is difficult to believe that Nur Turk had led them jointly. (f) The weakness of the story can be gauged from the fact that it is not borne out by any other evidence. Granted that the ulema were attacked in the mosque, it would have inflamed a hootest agitation of the Muslims at least in Delhi, which also cannot be ascertained from any trace. (g) This story does not establish conclusively that Nur Turk was an Ismaili leader or had led the Ismailis to hatch a plot. (h) Minhaj Siraj belonged to the ulema class and it was a common practice of the zealots to call mulahida or qarmitah to the non-Sunni Muslims while condemning them. It is evident from the story that he had a personal enmity with Nur Turk, whom he tried to slander, accusing him of leading the heretics to engineer revolt against the Delhi Sultanate.

Shaikh Nizamuddin Awliya (d. 725/1325) very feelingly asserts that Nur Turk was purer than the rain water and the charges against him were maliciously cooked by Minhaj, vide Fawaidu'l Fu'ad (p. 199). A saint belonging to the Ismaili faith could not have been reverentially mentioned by scholars like Shaikh Amir Khurd and Shaikh Abdul Haq Muhadis as Maulana Nur Turk. Shaikh Abdul Haq had never included Nur Turk in his calendar of the subcontinent saints if he had been associated with Ismailism. If Nur Turk had been an Ismaili saint, Shaikh Fariduddin Ganj Shakar (d. 663/1265) would never have gone to attend his sermons.

All this evidently sounds that Nur Turk was a famous for his learning and piety in the eyes of the Muslim scholars, not in the sense that he was an Ismaili. It is therefore probable that the renowned Muslim scholars had never admired Nur Turk, had they known his leaning towards Ismailism.

A man of austere and simple ways as he was, Nur Turk did not like the habits of the ulema, whom he found wallowing in the dirty waters of politics. He condemned them roundly for their greed of gold and glory. He opposed the ulema of Shafite and Hanafite, calling them murji and nasibi. Minhaj Siraj was chagrined on this criticism, which applied to him as much as to other ulema and retaliated by painting him in lurid colours. He contrived a curious story that Nur Turk led the heretics and attacked the mosque, so as to arouse the Muslims against him, which sounds explicitly in the story. Hasan Sijzi, the disciple of Shaikh Nizamuddin Awliya writes in Fawaidu'l Fu'ad (comp. 718/1318) that, "Ulema of Delhi had made hostile statements against Nur Turk's faith. He used to assail the ulema and condemn them as Nasibi and Murji. He was hostile to the ulema of the town because they were sunk in materialism and their enmity was responsible for their false allegations against Nur Turk."

We have observed that the Sunni ulema always became the target of the Sufis, because of their worldly attractions. Instead of improving themselves, they aroused the Muslims by calling them the infidels, or mulahida - a common abusive term applied in their rulings. Most of the eminent Sufi Shaikh in India had been called mulahida by the ulema, which does not mean that they were the Ismailis. The mulahida or qarmitah were the common abusive words for the persons who acted contrary to Islam, and not specific for the Ismailis. Khaliq Ahmad Nizami writes in Salatin-i Delhi'ki Mazahabi Rujatat (Delhi, 1958, p. 138) that, "I am inclined to believe that Maulana Minhaj Siraj has fabricated an allegation on Maulana Nur Turk being a mulahida. Maulana Nur Turk used to criticize the conduct and behaviour of the ulema publicly of his period. Thus the ulema charged him as a mulahida in reprisal, so that he could not escalate his reputation among the Muslims."

Minhaj Siraj is the only source of information to make Nur Turk as the leader of the qarmitah and mulahida, impelling the modern scholars to cultivate an idea that he was an Ismaili, because the Ismailis were also wrongly branded with such pejorative misnomers. There is not a single contemporary trace attributing Nur Turk as an Ismaili, therefore his association with the Ismailis is highly doubtful.

Khan Bahadur Fazalullah Lutfullah in his Gujrat Population (Gazetteer of the Bombay Presidency, Bombay, 1899, vol., IX, part II, p. 38) tries to identify Nur Turk with that of Pir Satgur Nur, which is quite incorrect as the Indian Ismaili Pirs did never feel called upon to act as the crusaders. Dr. Mujtaba Ali writes in Origin of the Khojas and their Religious life today (Bonn, 1936, p. 40) that, "It is also to be noted that the Ismaili missionaries never tried to obtain success by force; their method as described already was of peaceful penetration through observance of pious life. The present writer, therefore, finds no reliable argument by which Nur Turk and Nur Satgur could be considered as the same person."

If the tradition that Pir Satgur was sent by Imam Hasan II be true, it seems rather improbable that Nur Turk of Delhi was Pir Satgur. Imam Hasan II died in 561/1166 and the alleged riot of Delhi is dated 634/1237. Taking Pir Satgur to be at least 20 years at the death of the Imam, he must have been 91 years old when he is supposed to have led the alleged riot in Delhi, and such activity can hardly be expected from an oriental of that age.

In sum, whatever objective of Minhaj Siraj may be in applying the words qarmitah or mulahida for the followers of Nur Turk, it does not belong to the Ismailis in the story. It seems that Nur Turk had a following in Sind, Gujrat and at the banks of Ganges and he himself was a Sufi Shaikh. He was deadly against the ulema, and as a result he fell a victim to the jealousy of Minhaj Siraj. In order to discredit him in the eyes of the Muslims, a story was put into circulation by calling him the leader of the heretics. The later historians who used to label the Ismailis with the same misnomer, had wrongly interpreted the terms, mulahida and qarmitah in the story of Minhaj Siraj for the Ismailis, and have painted it in gloomier colours than it merits. Nur Turk therefore was neither an Ismaili nor his association with the Ismailism.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISMAILI SCOUTSEncyclopedia Topic

The modern scouting movement was started in the world for the purpose of training the youths in the essentials of good citizenship and it arose in 1908 after the appearance of the book, Scouting for Boys written by the then inspector general of cavatry in the British army, Lieut. General R.S.S. Baden-Powell (1857-1941). Thus, the scouting movements spread in Britain and very quickly to other countries. Chile was the first to take up scouting after Britain, and Canada, Australia, New Zealand and South Africa were the first in the commonwealth, but by 1910, it had spread to Sweden, France, Norway, Mexico, Argentina and the United States. During the first world war (1914-1919), its movements almost spread in the major countries of the world. In 1920, the first international scout meeting, or the first world Jamboree was held in Olympia, London, which was attended by 8000 scouts from 34 countries. It was on this occasion that Sir Baden-Powell was acclaimed Chief Scout of the world by virtue of his unique position as the acknowledged founder of the movement. In the same year, the Girl Guides were also founded.

In the Prophet's military organization due important was given to the scouts (tali'ah), for it discharged some functions of great value for the army. The tali'ah meant a small unit of young soldiers (usbah), employed for reconnoting purpose, and we call it the scouts today. In the Arabian peninsula where there were no pathways, therefore it was imperative to acquire the services of dalis (scouts or guides). For armies their appointments were more imperative. The dalis were experts (khirrit), having knowledge of the roads (sanah) and short-cuts (tankib), so that the enemy could not know of the approaching steps of the opponents.

It was this group whom the Prophet sent in the battle of Badr to capture three of the water-carriers of the Meccan army that had reached the vicinity of Badr. It is also related that Malik b. Khalaf and his brother, Noman were among the tali'ah of the Prophet sent just before the battle of Uhud, and eventually both were killed while performing their duties. Waqidi (p. 217) writes that Hasmah al-Harith acted as the guide in the battle of Uhud. Thus, we see that from the first expedition till the last, a number of guides were employed by the Prophet, out of these 14 guides are mentioned by name. Waqidi (p. 574) further writes that the tali'ah of the Muslim force in the expedition of Hudaibia consisted of 20 cavalrymen under the command of Abbad b. Bishr. He was the same Abbad who led the tali'ah in the Khaibar expedition. In the expedition of Tabuk, Usayd b. Huzayr, the head of the tali'ah was asked to find out a watering-place for the Muslims. Among other functions are included to herald the victory of the Muslims. Another type of duties was composed of those persons who performed miscellaneous works during an armed conflict. For instance, Abu Layla and Abdullah b. Sallam were assigned the task of cutting a particular kind of date trees.

The tradition of the tali'ah or scouting among the Ismailis as one of the important institutions is continued. In 1915, the Kandi Mola Scout Troop, Bombay came into existence for the first time under the patronage of Wali Nanji Hooda and Kanji Mitha. The first Scout Master was Abdul Hussain Rutab Ali. In 1922, the scouts group raised in Hasanabad, Bombay, in 1923 at Khadak, Bombay, in 1930 at Andheri, Bombay, and in 1932 at Mahim, whose scout master was Mukhi Daud Haji Datoo. In 1927, The H.H. The Aga Khan's Central Free School Boys Scouts Troop existed in Bombay. The Fidai Boarding Scouts Troop was founded in 1931 and Prince Aly Khan Bombay Scouts Troop was formed in 1932. The activities of the scouts also influenced the other parts of India. It was founded in Hyderabad, Sind in 1926, one in Madras in 1932 and five in Karachi in 1932. By the end of 1935, the Scouts Troops of boys and girls were formed in other parts of India, where the Ismailis resided, and it was also existed in East African countries.

With the foundation of scout groups among the boys, the Girl Guides Co. also came into existence for the first time in Bombay in 1928 at Khadak, whose first Captain was Miss Sakina Ali Bhai Shamji. The Kandi Mola Girl Guides was formed in Bombay on January 19, 1930, whose Captain was Miss Khairunissa Varas Ismaili Virji Madhani. In Hasnabad, Bombay another Girl Guides Co. was founded in 1932, whose Captain was Miss N.D. Fazal Mahim. On April 1, 1933, the Girl Guides Co. was formed at Bandra, Bombay with the Captain Nurbanu Ali Muhammad Rangoonwala.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISMAILI SOCIETY, BOMBAYEncyclopedia Topic

It was established on February 16, 1946 in place of the Islamic Research Association, Bombay, under the patronage of Imam Sultan Muhammad Shah. Its founder President was Ali Muhammad R. Macklai (1894-1971). The Russian scholar W. Ivanow (1886-1970) played a major role in its establishment. The aim of the Ismaili Society was the promotion of independent and critical study of all matters relating with Ismailism – their literature, history, philosophy and so forth. It also published monographs on subjects connected with such studies, critical editions of the original texts of early Ismaili works, their translations, and also collections of shorter papers and notes. Its first publication was The Alleged Founder of Ismailism by W. Ivanow in 1946, and the last publication was Ismaili Literature (Tehran, 1963) by W. Ivanow. Ivanow was the principal force of the Ismaili Society, and it encountered difficulties after his departure for Tehran in 1959. In sum, the Ismaili Society published 28 major works between 1946 and 1963 in which W. Ivanow contributed 22 works. The Ismaili Society dissolved after 18 years in 1964.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISMAILI TARIQAHEncyclopedia Topic

The word tariqah (pl. turuq, tara'iq) is derived from tariq meaning a space between two rows of palm-trees. It is thus simply meant the way, path or road, as it is said in Arabic qatah atariq means he interpreted the road, and howalla tariqatah means he is following his own way. Salmon suggests in his Arabic Dictionary (p, 499) the derivation of tariqah from taraqa meaning a string of camels following a difficult tract to a well." The word tariq occurs nine times in the Koran. The tariqah is not only internal perception of the hidden meaning of the law, it also purports to be a total discipline aimed towards the progressive purification of the soul.

Rashid Ahmad writes in Islam and Current Issues (Lahore, 1990, p. 92) that, "However, prayers, deteriorated into the performance of some mechanical actions, do not provide warmth to the human heart. The theologians turned the shariah into formalistic ritualism. Soon a powerful group of God-intoxicated Sufis (mystics) revolted against the dry discussions of the theologians. They declared that the shariah of the doctors of the law is the beginning not the end. The Sufis introduced a new term tariqah, which denotes the way leading to union with the Truth. They claimed that the tariqah alone helps man to overcome his inner disease. By purifying his soul the believer can attain a stage where he enjoys the divine bliss. In fact, the main concern of the Sufis was the inner life of man. The new term became so popular that the distinguished divines started using it for spiritual attainment and the shariah became a system concerned with appearance alone"

If the Shariah is obligatory for all people without exception, the spiritual path, the tariqah does not make the same claim. That is to say it is only for those who are predisposed and called to set out on the great adventure, which is the quest for the Divine. The route of tariqah or its following is more difficult than other path. It is an esoteric and spiritual tariqah of Islam. Cap. W.B.S. Rabbani writes in Islamic Sufism (Lahore, 1984, p. 76) that, "Islam is made up of two aspects, the outer and the inner. The outer aspect is called Shariat and the inner Tariqat" Prof. Masudul Hasan also writes in History of Islam (Lahore, 1987, 1:615) that, "There are two aspects of Islam, the outward and the inward. In the outward aspect of Islam, the emphasis is on the observance of law, in the inward aspect the emphasis is on seeking the Truth." Martin Lings is much explicit, writing: "The Quran is the book of the whole community, yet at the same time, and above all, it is the book of a minority, the book of a spiritual elect. It achieves this double aspect in different ways. Firstly, it is full of "open" verses which every believer can and indeed must apply to himself or herself, but which may none the less be said to apply pre-eminently to the Sufis" (What is Sufism, London, 1981, p. 27). Muhsin Fayd Kashani (d. 1680) writes in al-Safi fi tafsir kalam Allah al-wafi (1:31-32) that, "If someone claims that the Koran has only an exterior meaning, he speaks strictly from self and errs grievously."

The adherents of Islamic Shariah are known as ashab-i zahiri and the followers of the Tariqah are known as ashab-i ilm-i batin. Kul Husayan writes, "The Shariah is in the tongue, the Tariqah in the soul" (cf. Bektashi Sairleri, Istanbul, 1930, p. 249). Mir Valiuddin also writes in The Quranic Sufism (Delhi, 1959, pp. 14-15), "The science of Shariat is

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISMAILI TARIQAH & RELIGIOUS EDUCATION BOARDEncyclopedia Topic

The Shi'a Imami Ismaili Tariqah & Religious Education Board evolved through a century after assuming names of the Recreation Club Institute and the Ismailia Association.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismaili Tariqah & Religious Education BoardEncyclopedia Topic

Finally, the name of the Ismailia Association had been changed to The Sh'ia Imami Ismaili Tariqah and Religious Education Board in accordance with the new Constitution effective from July 11, 1986, whose primary architect was the Recreation Club Institute. There are now 18 Tariqah Boards on national level in the world, viz. Afghanistan, Bangladesh, Canada, France, India, Iran, Kenya, Madagascar, Malaysia, Pakistan, Portugal, Syria, Tanzania, Uganda, United Kingdom and United States. It also runs in United Arab Emirates and Tajikistan as The Shi'a Imami Ismaili Tariqah and Religious Education Committee.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISMAILI VOLUNTEERS CORPSEncyclopedia Topic

The English word volunteer means one who voluntarily offers or enrolls himself for military service, in contrast to those who are under obligation to do so, or who form part of a regular army. The original French word corps d'armee became short during 17th century, which was borrowed in English language in the form of corps means a unit, body, or group of army. The volunteer is a member of an organized military force, formed by voluntary enrolment and distinct from the regular army. In later use, the civilians forming a corps or body also called the volunteers to assist the regulation or law and order.

In 1322/1904, an enthusiastic group of the young Ismailis had formed the Young Ismaili Vidhya Vinod Club (or V.V. Club) at Bombay for literary, missionary and other communal activities. In 1337/1919, it wanted to add certain tinge of manliness to its activities. Thus, Lt. Col. Itmadi Pirmahomed V. Madhani (1896-1959), Major Abdullah Jafar Lakhpati, Major Alijah Rehmatullah V. Charnia, Abdullah Ismail Modi and Kassim Ali Muhammad Dawoodani, along with four other prominent members held a meeting and had thought of adding the aspect of heroism and bravery, and as a result, the V.V. Club inaugurated an organization of disciplined Volunteers Corps from among the youths of the community, known as The Young Ismaili Vidhya Vinod Volunteer Corps. Attired in uniform, they made their first appearance on November 19, 1919. They discharged their first official duty when Imam Sultan Muhammad Shah arrived in Bombay from Europe on March 2, 1920. The Imam and Prince Aly Khan became its patrons. The Imam also changed its name to H.H. The Aga Khan's Young Volunteers Corps and appointed Itmadi Pir Muhammad Madhani as its Captain. The Imam also gave them in Yervada Palace the Coat-of-Arms (the monogram) to be worn in the caps. Its rules and regulations were ordained for the first time in their general meeting held on July 8, 1920.

H.H. The Aga Khan's Bombay Ladies Volunteer Corps also came into existence in Kandi Mola in 1921 with Captain Mukhiani Sakinabai Ibrahim Lalji and Vice-Captain Prembai Mukhi K. Nura. After the inauguration of the Volunteers Corps in Bombay, wide-spread interest prevailed everywhere to establish similar institution through out the length and breath of India.

In 1923, Varas Jamal Ibrahim visited Bombay from Kisumu, Kenya and learnt much about the activities of the volunteers in Bombay from Major A.J. Lakhpati (1884-1947), and founded the first Volunteer Corpse in Kisumu. Thus, the tradition of the volunteer corps rapidly spread all over India and East African countries.

ISMAILIA ASSOCIATION [ see ISMAILI TARIQAH BOARD ]

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISMAILIA ASSOCIATIONName

sv. Sat Panth Mission Society. Was renamed ITREB in 1986 with the new constitution. Has full powers for research and publications.

V. Sat Panth Mission Society. Devint ITREB en 1986 avec nouvelle constitution. Plein pouvoir pour recherche et publication.

Heritage Dictionary of ismailism, entry #201general Ismailia AssociationsEncyclopedia Topic

"In 1944, Imam Sultan Muhammad changed the name of Recreation Club Institute into the Ismailia Association for India. Ali Muhammad Macklai was appointed its President with Alijah Rajab Ali Muhammad Dandawala as Vice-President and Itmadi Rehmatuallah Virjee as Hon. Secretary. Thus, the Ismailia Recreation Club was the progenitor of the Ismailia Association. In view of his long selfless services, the Imam granted the titles of Huzur Wazir (minister in attendance) and Commander in Chief to Ali Muhammad Macklai.

The Imam intended to extend the activities of the Ismailia Association beyond the confine of India. The ball was set rolling at the Ismaili Mission Conference held in Dar-es-Salem on July 20, 1945, wherein the Imam insisted to the leaders of Nairobi that, "You must establish an Ismailia Association similar to the one in Bombay. Mr. Macklai, the President of the Ismailia Association in Bombay, has served the community, and in doing so, he spread the light of the Ismaili faith. His name shall forever be remembered in history on account of his services."

Hence, the All-Africa Ismailia Association came into existence in 1946 with Count Muhammad Ali Dhalla as President and Wazir Ramzan Ali Dossa as Hon. Secretary. Its headquarters was first in Nairobi, then Mombasa.

Ali Muhammad Macklai retired in 1946 from the Ismailia Association for India. The Imam appointed Itmadi Abdullah Sumar Shivji as the next President with Itmadi Rehmatullah Virjee as Vice-President and Huzur Mukhi Yusuf Ali E. Dossa as Chief Secretary. Ali Muhammad Macklai was appointed the World Head of the Ismailia Association for Kenya, Tanganyika, Uganda and India. He was also commissioned to design a Constitution of the Ismailia Association for Africa.

In February, 1948, the Imam summoned Ali Muhammad Macklai in Africa. The Imam arrived in Nairobi on August 1, 1948. On that occasion, the Imam discussed with him about the Constitution. He then went to Dar-es-Salam, while the Imam arrived in Mombasa and Zanzibar, and reached Dar-es-Salam, where he presented a draft of the Constitution to the Imam. On August 25, 1948, a grand didar programme was arranged in Dar-es-Salam, where the Imam announced the introduction of the Constitution for Africa and appointed three Presidents for three Associations. The Imam also gave orders for the Constitution to be followed in India, Pakistan and other parts of the world.

The Ismailia Association for Pakistan came into existence on March 21, 1948 with his first President Wazir Dr. Pir Muhammad Hoodbhoy (1905-1956). In his cable message, the Imam said, "I appoint Vazir Dr. Peermahomed Hoodbhoy first President Ismailia Association Pakistan with blessings." Wazir Sher Ali Alidina was elected its Hon. Secretary. In his message of February 9, 1950 to the Ismailia Association for Pakistan, the Imam said, "Ismailia Association is the chief successor today of former Ismaili da'is and mission."

In order to carry out the activities efficiently, the Imam decentralized the All Africa Ismailia Association in 1951, and established separate Ismailia Association in Kenya, Uganda, Tanganyika and Madagascar. The headquarters of the Ismailia Association for Kenya remained in Nairobi till December, 1955, after which they were moved to Mombasa. The headquarters remained in Mombasa till July, 1969 when they were moved back to Nairobi. Count Nazar Ali Madatali Suleman Virji was appointed its first President (1951-1953). Mr. Jaffar Ali Megji was the first President (1954-1962) of the Ismailia Association for Tanzania. Rai Kamruddin Pirbhai Amershi was appointed as President in Uganda (1954-1962). Mr. Sadruddin Hussain Nazar Ali was the President in Madagascar (1964-1971). Later, the Ismailia Association for South Africa was established in 1964 with the President Nizar Ali I.M. Keshawjee (1964-1974). Mr. Sultan Ali Noorani (1968-1971) became the President in Zaire and Mr. Akbar Ali Peera (1971-1974) in Rwanda.

Ali Muhammad Macklai continued to work as the World Head for six years (1946-1954). In sum, he served for 40 year and retired in 1954. He died at the age of 77 years on Wednesday, the July 21, 1971 at Bombay. In appreciation to his long and illustrious services, the Imam sent a telegram to the Ismailia Federal Council for India, in which, after bestowing blessings for his soul and prayer for his eternal peace and sympathy to his family in their great loss, said: "Wazir

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISMAILIA SOCIO-ECONOMIC CONFERENCEEncyclopedia Topic

"The First World Ismailia Socio-Economic Conference was held on Tuesday, December 15, 1964 on the ground of the Aga Khan Gymkhana, Karachi. Pakistan was fortunate to be the venue of this most important Conference.

It was a sunny, bright and pleasant morning, when the Present Imam arrived at 10.30 a.m. and walked through the red carpet leading to the well decorated stage amidst the thundering applause of almost 6000 Ismailis, both delegates and observers from 13 countries. The inaugural session started with the recitations of the Koran and Ginan.

Wazir Amir Ali Fancy, the President of the Executive Board of the Conference presented a welcome address to the Imam, the delegates and observers. The Imam was lustily cheered by those presents when he walked to the mike to reply the welcome address. He said in the beginning of his speech that:-

Mr. President, My spiritual children,

My tour of Pakistan this year has been unique in many aspects, and one of these we are adding to our book of history today. Two unique pages have just been turned over, the heading on the first being "The 49th Imam's longest tour of Pakistan" and the heading on the second being "The first birthday which the 49th Imam spends with his community". The third page in our history book is, I believe the title page of a new chapter and should read "The First World Ismailia Socio-Economic Conference."

When the speech ended, the Imam received a standing ovation from 6000 Ismailis present. After that, papers on social welfare and economical development were read by leaders of delegates of 13 countries, such as Pakistan, India, Africa, Iran, Britain, Sri Lanka, Syria, Malaysia, Switzerland, Lebanon, France, Kuwait and Muscat.

Those who read the papers gave a vivid picture of the circumstances prevailing in their countries, the existing conditions, results achieved so far, scope for further progress, cooperations received and expected, etc. in the fields of social and economic activities. The following delegates read the papers:-

Count Sir Eboo Pirbhai (Africa), Brig-General Khalili (Iran), Count Badruddin Pyar Ali (Switzerland), Wazir Hasan Ali Wazir Jivabhai (Malaysia), Wazir Amir Ali Fancy (Pakistan), Wazir Jimmy Virjee (Africa), Mr. Noor Ali Asani (Kuwait), Alijah Amir Ali S. Rahmatullah (India), Mr. Ashraf Jairaj (India), Mrs. Shirin Keshani (Aden), etc.

Thus ended the first day inaugural session with a vote of thanks by Itmadi Ali Muhammad C. Padamsee, Vice-President of the Executive Board of the Conference.

On December 18, 1964, the Imam delivered at the concluding session.

The First World Ismailia Socio-Economic Conference in Karachi was an excellent beginning. Leaders of the Ismaili world assembled round the Imam, discussed, exchanged views and laid the foundation for a strong Centre which will brace out its activities in all spheres. Under the dynamic leadership of the Imam. The Conference resolved to eliminate poverty, sickness and illiteracy from the community and inject fresh blood and life, thus raise the standard of living of the Ismailis all over the world.

During the four days of the Conference, quite a number of committees had group discussions, prepared formula and put forward suggestions. During the concluding session, the Imam mentioned in his speech, "and my jamat must never forget that this is not a state. Each individual spiritual child is linked to the Imam through a spiritual bond and these must remain separate from the bond of loyalty to the countries in which you are living."

The Imam also desired in his speech that the world Ismaili delegates should meet him at least twice a year to apprise him of the progress made and then review all the works that have been done during the six preceding months. In this way it would be possible to assess continuously the progress that has been made in the jamats.

The Imam attended the meeting of the Standing Committee of the Conference held at Paris on September 16, 1966.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISMAILISEncyclopedia Topic

The Shi'a Ismaili Muslims are now a global jamat and spread all over the world, ranging from Australia down south to the Arctic zone in Canada, up north. In all countries of their settlement, including the very new ones, Ismailis are seen to exist harmoniously within the broader framework of the country concerned, on the one hand progressing steadily under Present Imam's guidance on the other, contributing to the progress and well-being of that particular country. The Ismailis emerged originally from Syria, then spread in Yamen, Iran, Central Asia, Indo-Pakistan subcontinent, East Africa, etc.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in AfghanistanEncyclopedia Topic

The word Afghanistan means the land of the Afghans and the word afghan (awghan or aoghan) means the mountaineers. The oldest Indian literature refers it as Balhekdes. The Persians called it as Zablistan and Kabalistan. To the Greeks, it was Bakhtar or Bactria. The Afghan territories also is included in the Central Asia.

How and when the Ismaili mission penetrated Afghanistan is under the shadow of much ambiguity. There were immense difficulties on the field of communication with the Imams, also the scattered dispersion and above all their absolute minority in the territory. Most of them had to settle in the mountainous villages of central parts and remote places of northern areas. The hovering fear of persecution forced them to maintain complete secrecy of their faith and assumed taqiya during last five centuries.

During the pre-Fatimid period, the Samanids of Samarkand and Bukhara had penetrated their power in the territories of Afghanistan. The Ismaili mission was brisk in Khorasan between 903 and 913. Nasr bin Ahmad (d. 914) was an ardent Ismaili ruler in the Samanid dynasty, but there is no any sound indication whether the Ismailis entered in Afghanistan in his period. It is however possible that the da'is working under Hatim ar-Razi (874-934), An-Nasafi (d. 942) or Abu Yaqub as-Sijistani (883-996), etc. had visited the villages of Afghanistan. During the period of Imam al-Mustansir billah, Nasir Khusaro was designated as a hujjat of Khorasan and Badakhshan. He came from Khorasan and launched mass conversion in Central Asia.

The reduction of Alamut rule has had a tremendous impact upon the Iranian Ismailis, impairing their morale to great extent. It demolished and annihilated the progressive civilization and culture of the Ismailis. They were absolutely disorganized and disoriented. Those who had escaped the main brunt of the Mongol onslaughts had taken harbour in Khorasan and Afghanistan. The Ismailis who were origins of Badakhshan were relatively not accessible to the Mongol sword and continued to develop a distinctive tradition of their own.

In Gilgit, the Trakhan was a leading dynasty of local rulers. In the period of Torra Khan (1310-1335), his cousin Raja Rais Khan took refuge in Badakhshan in the house of an Ismaili called, Taj Mughal (d. 1325). Raja Rais Khan was received with great pomp, who embraced Ismailism. He also married to the daughter of Taj Mughal. Raja Rais Khan persuaded Taj Mughal to invade Gilgit with his followers. Taj Mughal conquered Chitral and subdued Yasin, Koh Khizr and Punial Gilgit, ruled by Torra Khan, who also accepted Ismailism. Taj Mughal launched pervasive mission and said to have dominated on the north greater part of Turkistan, on the west the whole area including the city of Herat, and on the southeast right upto the border of Chitral.

Pir Shams (d. 1356) had been in Badakhshan and brought many followers of Momin Shahi sect within Ismaili fold. After visiting Gilgit and Tibet, he returned to Ghazna, where he deputed a local prince towards Badakhshan on a mission operation. Imam Mustansir billah II is also related to have deputed a certain Baba Shahidi in Herat, who came with Abdur Rahman Jami and taught the religious education to the local people.

Syed Suhrab Wali Badakhshani was hailed from Herat and passed his life in Badakhshan and Kabul as a local missionary. In his writing, he mentions the date 1452, which suggests that he lived in the period of Imam Muhammad bin Islam Shah (d. 1463), Imam Mustansir billah II (d. 1475) and Imam Abdus Salam (d. 1493). He was followed by his son Syed Umar Yamghani, whose descendants and followers continued Ismaili mission around Badakhshan and in the central part of Afghanistan.

Khayr Khwah Herati was an origin of Herat at the end of 15th century. His father Sultan Hussain was a native of Ghriyan in Afghanistan, where he served as Imam's vakil. He was also a head of the Ismaili affairs in the region of Herat and other cities in northern Afghanistan, even the borders of China and India. Once the Imam summoned him in Iran through a messenger, Nur Mahmud. He started his journey along with Khwaja Kassim Kohistani, but was killed by brigands in Khorasan. His son Khayr Khwah, who was then 19 years old, was taken in his father's place despite the objection of few elders of the jamat. He visited Anjudan and saw the Imam. Finally, he was appointed a chief da'i in place of his father in Afghanistan, and died most possibly after 1553.

Scanning the meagre chains of traditions, it ensues that the credit to launch mass conversion in the villages of Hazarajat goes to a certain Pir Murad and his two brothers, who were formerly aggressive to the Ismailis. He was an origin of Behsud professing the faith of the Twelvers. It is said that he was greatly touched with the esoteric practice and embraced Ismailism. He is said to have travelled in Iran to behold the Imam. The tradition has it that he launched his mission in Central Afghanistan and brought a concourse of the people of Siasang and other parts of Hazarajat to the Ismaili fold. He died and buried in Behsud. Pir Murad was succeeded by his son, Akhund Kalb-i Ali, who mostly propagated in Behsud. His younger brother, Akhund Asghar is reported to have launched the mission widely for 12 years. Akhund Zargan Ali, the son of Akhund Kalb-i Ali spread the mission in Quli Khish, Shikali, etc. He was followed by his son, Akhund Sarwar Ali, who in turn, succeeded by Akhund Shafi (d. 1947).

It suggests that the Ismaili faith and its influence were widely spread out in Afghanistan during 16th century. There is no any indication of the Ismaili mission for a century after the period of Khayr Khwah Herati due to the vortex of politics and persecutions. In upper Oxus, Mir Shah Amir Beg of Shagnan was a powerful ruler in Central Asia. He had left behind an inscription at Khorog, dating 1779 or 1780. His son, Shah Wanji Khan had exiled the fire-worshippers from Shagnan, and extended his influence in Badakhshan and Chitral. His son Kubad Khan is said to have violently harassed the local Ismailis. He was however overthrown by his brother, Yusuf Ali Shah in 1814. In his time, the Ismaili da'is operated actively in Afghanistan and its surrounding lands.

Syed Karamali Shah hailed from Mahallat. He was deputed in Badakhshan and Chitral, where he launched pervasive mission and died in Yasin. Syed Shah Ardabil was also a famous missionary in Badakhshan. He is reputed to have converted Mir Saleem Khan II, the ruler of Trakhan dynasty in Gilgit, who died in 1823.

The ancestors of Syed Yakut Shah, the son of Syed Shah Abbas Abdur Rahim had propagated Ismailism in Central Asia including Badakhshan. He also visited Iran to see Imam Hasan Ali Shah, and then launched his proselytizing mission in Badakhshan.

Imam Hasan Ali Shah left Iran in 1841 and arrived India via Afghanistan. He trekked inside Afghanistan from Girishk to Kandahar in August 1841. He had a meeting with Muhammad Taymur, the appointed governor of British India in Kandahar and Major Henry Rawlinson (1810-1895). The political arena in Afghanistan had become so hodgepotch that no Ismailis could freely visit Kabul or Kandahar to see the Imam. Syed Shah Hussain, the then Mukhi of central and northern parts of Afghanistan however managed to see the Imam in Kandahar.

The British forces quitted Kandahar on August 9, 1842 for Quetta, the Imam stayed for about six weeks with Sardar Sherdil Khan. By the end of November 1842, the Imam came in Sind. When the Imam Hasan Ali Shah settled himself in Bombay, he deputed his Iranian men as his commissioners in Afghanistan. In most cases, the Imam sent his sealed letters in Persian in Kabul.

In 1923, Imam Sultan Muhammad Shah (d. 1957) sent Pir Sabzali (d. 1938) on a visit of Central Asia, who also visited the territory of Badakhshan dominated by the Soviet Union and the Afghanistan. He visited Faizabad and returned to Chitral via Kabul. In other words, he could see the Tajik Ismailis in Badakhshan and not the Ismailis of central and northern parts of Afghanistan.

Incessant tribal fighting couped with the instability of the Kabul regime and the obstructionism tendency of the theologian class resulted mass migration in 1978 and 1992. The whole country was in the grips of a bloody factional tribal war ever since the downfall of its communist President Najibullah in 1992, and the influx of the immigrants continued. The greater part of Afghanistan was under control of the Taliban; a guerilla group emerged in 1994. As for the Ismailis of Afghanistan, it must be admitted that it was a greatest migration throughout the Ismaili history. The non-Afghan Jamat helped the Afghan Ismailis in accordance with the guidance of the Imam. The pitiable condition almost disappeared when they came into the new contacts and a ray of hope gleaned in their future.

Warm and well-deserved tribute must be paid to the leaders, institutions and workers, who, despite language problems came forward in the field with all resources and helped their Afghan Ismaili brethren in their daily foods, clothes, lodging, health, education, jobs, etc. Every front came into action, recalling the tremendous role the Ansars (helpers) played in Medina in the time of the Prophet. They have exhibited true spirit of fidais of the past, which shall be ever remembered. Hence, after the end of the Taliban regime and the pluralism in Afghanistan, the Afghan Ismailis began to retuned to their homeland, where they freely practice their faith.

On March 23, 2003, the Present Imam and Mr. Hamid Karzai, Chairman of the Interim Authority of the Government of Afghanistan signed an Agreement of Cooperation for Development that establishes an operating framework for the Aga Khan Development Network (AKDN) in Afghanistan. The Agreement, the first of its kind signed by the Interim Authority, enables the Network to move from the provision of humanitarian assistance to the establishment of long-term development programmes similar to those that have been successfully implemented in India, Pakistan, Tajikistan and other countries in Asia and Africa. In view of the importance of the Loya Jirga Commission's mandate in helping to create a future representative government for Afghanistan, the Imam also announced a grant of US$2 million to enable the Commission to complete its work.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in BurmaEncyclopedia Topic

The British occupied Burma in 1885 and annexed it with Indian empire as a province on January 1, 1886. In those days, there were a few Indian Ismailis in Rangoon, who started the first Jamatkhana in 1889 at Mughal Street. Imam Sultan Muhammad Shah left Bombay for Rangoon on June 1, 1900 and graced didar to the Ismailis. The first Ismaili Council came into existence on January 8, 1910, whose first President was Mukhi Wazir Jivabhai Bhanji (1866-1938).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in CanadaEncyclopedia Topic

The majority of the Canadian Ismailis have their ethnic origin in the Indo-Pakistan subcontinent. Many first migrated to Canada after having lived in East Africa for two to three generations. General Edi Amin of Uganda issued his edict on August 9, 1972, and the Asians were to leave the country within 90 days. The decree of Edi Amin was a source of influx of immigrants. The Asian population of Uganda at that time was less than 100,000, of which perhaps 30,000 were Ismailis. Clearly, this was the most alarming crisis and a most serious challenge to the Imam. It however did not shatter the confidence and the faith of the Ismailis in their Imam. In three months, the Ismailis vacated Uganda, leaving behind millions of dollars in cash, real estate, household goods and other material possessions. It was through Imam's efforts, contacts and influence that a large number of the Ismailis were allowed to settle in Canada. The exodus of Ismailis opened a new phase in the history, marking the westward expansion of Ismailis. By 1975 the Ismaili community had established organized communal settlement over Canada with major settlement in Vancouver, Toronto, Edmonton, Montreal, Calgary, etc. The Canadian Ismaili community had established itself as a highly resilient community. The majority has successfully integrated themselves into the social and economic fabric of the Canadian society. The Present Imam visited Canada and arrived in Ottawa on November 12, 1978, Vancouver on November 14, 1978, Calgary on November 17, 1978, Montreal on November 18, 1978, Toronto on November 19, 1978 and departed on November 22, 1978 after giving didar to the followers.

The Burnaby Jamatkhana in Canada, a tree-lined suburb of Greater Vancouver, is the first Jamatkhana and Centre is a multi-purpose building. It cost over $. 10 million. In July 24, 1982, the Lieutenan-Governor of British Columbia, the Honourable Henry Bell-Irving, in the presence of the Present Imam, the Begum Aga Khan, Mayor Lewarne of Burnaby and other distinguished guests, performed the foundation ceremony. Besides, another Ismaili Centre is under construction in Ottawa too.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in Central AsiaEncyclopedia Topic

The term "Central Asia" will include here the mountainous regions of China, Soviet Union, including Hindukush, Pamir, Yarkand, Wakhan, Oxus, Shagnan, Gilgit, Hunza and Chitral.

During the period of Imam al-Mustansir billah, Nasir Khusaro was designated as a hujjat of Khorasan and Badakhshan. He came from Khorasan and launched mass conversion in Central Asia. When public pressure against him escalated, he found refuge in Yamghan, in the court of Ali bin al-Asad, an intellectual Ismaili prince in the mountainous region of Badakhshan. Thus Yamghan became synonymous with prison, where he died.

The descendants of Syed Khamush Shah Shirazi entered China soon after the reduction of Alamut in 1256 and spread in Sikiang, Kashgar, Rashkam, western Mongolia and Chinese Turkistan. In the 5th generations of Syed Sohrab Wali was a certain da'i, called Syed Muhammad Ibrahim, who had gone to China. His descendants also entered Russia. In 1930, another da'i called Syed Shah Ghulam from Chitral had gone to China and was killed by the government. The amil represents the office of the Mukhi in every village. They utter Ya Ali Madad by putting their hands on their knees. When the guest departs, they utter Khuda Hafiz by putting their hands on their knees in the same manner. In 1937, Abdul Shah had to go on an official visit to China. Imam Sultan Muhammad Shah had told him to deliver waez and impart the Ismailis in China, which he did successfully. The Present Imam also made a tour of China between October 19, 1981 and October 29, 1981.

The Present Imam's visit to Moscow in January, 1995 marked a milestone in the history of the Imamate and a significant new phase in its international development activities. This visit, Imam's first ever to Russia, was organized in response to an invitation extended by the Russian government in 1994. Almost from the moment the official motorcade conveyed Imam from Vnukovo Airport to the State dacha, through Moscow's snow-lined streets, in sub-zero temperature, began five very full days. During his stay in Moscow, the Imam held a series of meetings with officials at the highest levels of federal and local government. His busy schedule included meetings with the Mufti of the Muslims of Central European Russian, Shaikh Ravil Gainoutdin and with the Orthodox Patriarch of All Russia, His Holiness Alexy II at the respective headquarters of the institutions headed by the two religion leaders. In an event unprecedented in the known recorded history of the Imamate, on the 29th January, 1995, the Imam went to grant a didar to members of the jamat of the Central Asian tradition of the Ismaili tariqah. Gathered in Moscow's Olimpiski Stadium, were members of the jamat living in and around Moscow and others who had come from various countries of the Commonwealth of Independent States, many of whom traced their origin to the Central Asian Republics and Afghanistan.

Tajikistan belongs to the larger Badakhshani Ismaili constituency and represents vividly the spiritual and cultural heritage of Ismailis. The current Ismaili population is found in the Badakhshan province and other parts of Tajikistan. Many Ismailis have also migrated to Kyrgyzstan (Osh and Bishkek), Kazakhstan (Alma Ata) and Russia (Moscow, Saint Petersberg, Saratov and other cities). The Present Imam became the first Imam in the known recorded history of the Ismailis to have traveled to grant didar in Tajikistan and Kyrgyz Republic at the invitation of their governments between May 22, 1995 and May 31, 1995. The Imam visited Dushanbe, Khorog, Roshtkala, Murghab, Sijd, Ishkashim, Rushan and in Bishkek.

The foundation stone ceremony of the Ismaili Centre was performed in Dushanbe, Tajikistan on August 30, 2003 in presence of the Imam, President Rahmonov of Tajikistan, the Mayor Ubaidulloev and other distinguished leaders. The Imam launched a landmark cultural center in Dushanbe, marking a milestone in the 1300-year history of the jamat in Central Asia. The landscaped complex that will initiate a revitalization of cultural, educational and contemplative space and urban regeneration in Dushanbe, will also be the first permanent place of gathering and organization for the jamat of Central Asia.

Politically, the Gilgit Agency is sub-divided into various areas like Yasin, Punial, Gupis and Ishkoman. The Ismailis resided thickly in Hunza state, where the Present Imam toured between October 20, 1960 and October 24, 1960. Presently, there are 55 Jamatkhanas in Gilgit Agency, 125 Jamatkhanas in Punial and Ishkoman, 147 Jamatkhanas in Gupis and Yasin and 111 Jamatkhanas in Hunza State.

There are about 1,60,000 Ismailis in Chitral, or its 35% population belongs to the Ismailis. Till 1949, there were no Jamatkhanas in Chitral. Prayers were offered within the houses. In 1949, however, Jamatkhanas were built throughout the area. There are now 264 Jamatkhanas in Upper Chitral and 167 Jamatkhanas in Lower Chitral.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in East AfricaEncyclopedia Topic

"The drought and water shortage had remained the buzzwords in Kutchh and Kathiawar and weather condition had taken a heavy toll onto the economy of the entire region. The people therefore moved elsewhere in search of subsistence. The Ismaili migrants left their Indian homeland and arrived in East Africa. The early reported arrivals took place in 1815 in Tanganyika. In fact, the Indian Ismailis came to Africa with entrepreneurial skills in their blood, mercantile nature in their brains and immense calibre to labour in their muscles, but with empty pockets. The first Jamatkhana was built in Zanzibar in 1838. The new Jamatkhana at Nairobi was opened on January 29, 1920, whose foundation was laid by Sir Charles Bawaring, the acting governor and commander-in-chief. Imam Sultan Muhammad Shah for the first time paid the visit of Zanzibar between June 28, 1899 and September 18, 1899, Bagamoyo between September 20, 1899 and September 22, 1899 and Dar-es-Salam between September 26, 1899 and September 29, 1899.

The Ismailis scattered in almost 550 centers in East Africa. In 1955, the Imam called these Ismailis as a "Nation of Shopkeepers" and went on to say, "I am proud that my spiritual children are a nation of shopkeepers, just as England was proud and flattered when Napoleon described the English as a nation of shopkeepers." Kenya, Uganda, Tanganyika and Zanzibar are the four territories that go to constitute what was known as British East Africa. In Kenya, the Ismailis reside in Mombasa, Nairobi and Kisumu. In Uganda, most of them live in Jinja and Kampala. In Tanganyika, now Tanzania, most of the Ismaili are populated in Dar-es-Salaam, Tabora, Tanga, Mwanza, Dadoma and M'baya. In Zanzibar, the Ismailis also live in Pemba etc.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in Indo-Pakistan subcontinentEncyclopedia Topic

"In 270/884, Ibn Hawshab had sent al-Haytham from Yamen to Sind for Ismaili propaganda. He originated there the Ismaili mission that remained continued considerably under the charge of different da'is. Another da'i called Jaylam bin Shayban was recommended by Imam al-Muizz to the headquarters of Yamen. He captured Multan after overthrowing the ruling dynasty, and finally founded a Fatimid vassal state in Upper Indus Valley in 349/960. The Fatimid foothold in Multan therefore seems to have existed between 340/951 and 358/968. Jaylam bin Shayban started the new coinage in the State of Multan, known as Qahirya minted in Egypt in the name of the Fatimids. He died probably in 376/986.

In 391/1001, Mehmud debouched from the snow-clad hills along the north-western frontier of India, marched through the Khaibar Pass and swooped down upon India. Between 391/1001 and 421/1030, he invaded India no fewer than 12 times. When he was returning from his expedition to Bhatinda in 395/1005, Abul Fateh Dawood bin Nasr, the grandson of Shaikh Hamid is said to have resented the passage of his army through the province of Multan, and as a result, Mehmud is supposed to have invaded Multan in 396/1006. Utabi however writes in Kitabu'l Yamini (comp. 411/1020) that, "Abul Fateh Dawood's adherence to the Ismailism was the root cause of Mehmud's invasion." Mehmud laid a siege over Multan, and exhausted with the seven days siege of the town due to the shortage of supplies, Abul Fateh Dawood was forced to pay a large sum of ransom to him, and it was also concluded that the reign of Multan facing the Indus River would remained under the Ghaznavid occupation.

In 401/1010, Mehmud once again spurred his horses towards Multan through opposite route, and crossed Khyber with a view to invade Multan after passing through Lahore. He entered Multan via Bhatinda, and launched a terrible massacre. Besides being greedy of wealth in plundering, Mehmud was a fanatical and cruel, and a special fierce enemy of the Ismailis. So came to an end of the Fatimid rule in the State of Multan. It lasted for over a half century. The da'is in Multan constituted a dynasty of three rulers and were of Arab race.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in IranEncyclopedia Topic

"Tradition has it that Imam Muhammad bin Ismail left Medina and went to southern Iraq, where he acquired the epithet of al-maktum (veiled one), and then at Nishapur in disguise, where he lodged for some times. Afterwards, the Imam proceeded towards Ray, about 15 miles from Tehran. Ishaq bin al-Abbas al-Farsi, the Abbasid governor of Ray professed Ismailism. Imam betrothed to Fatima, the daughter of Sarah, sister of Ishaq bin al-Abbas. When the news of Imam Muhammad bin Ismail's stay at Ray reached the ears of Harun ar-Rashid, he wrote to Ishaq bin al-Abbas, ordering to arrest the Imam and send him to Baghdad. Upon receipt of caliph's letter, he showed it to the Imam and replied to the caliph that he found no trace of the Imam, and would send as soon as he was arrested, and thus he tried to put the caliph off the scent. But the spies planted by Baghdad reported to the caliph that Imam Muhammad bin Ismail not only was living at governor's house, but that he was operating his mission from there. Upon this, the caliph wrote another letter to Ishaq bin al-Abbas, impugning him to come in person with his forces if his orders were not obeyed forthwith. The governor however made his usual reply. Meanwhile, the complaints about Ali bin Musa bin Mahan, the governor of Khorasan reached the point where Harun ar-Rashid could no longer ignore them, and adopted a militant stance. In 189/805, he marched towards Ray with a detachment of his army, and after searching for the Imam through a tracking party, ordered to arrest Ishaq bin al-Abbas. Ishaq died as a result of severe torture inflicted upon him, and was rigorously flogged till death. He did not waver and stood steadfast in spite of excruciating tortures. In spite of the gloomy situation, his faith remained unshakable.

Imam Muhammad bin Ismail selected Hurmuz as a mission centre, and then had made his footing at the fortified city of Nihawand, where he stayed with the governor, Mansur bin Jowshan, who had close ties with Ishaq bin al-Abbas. He allotted the Imam a piece of land in the district of Sarha, where he led a peaceful living. It is related that the Abbasid agent, named Muhammad bin Ali al-Khorasani, who surprised the Imam in a mosque, traced the Imam out on one day in Sarha. He was greatly impressed to behold the Imam, and lost courage to arrest him, and permitted the Imam to escape. Thence, the Imam went to Azar in Khuzistan. The Imam then proceeded to Shapur. Disguised as a merchant, he stayed in Shapur with a certain Qamas bin Nuh, whose daughter Rabta, he married. When the Abbasids intensified their search for the Ismaili Imam to its extreme, Imam Muhammad bin Ismail had to travel out of Iran

Imam Wafi Ahmad came to settle down in Nihawand, and betrothed to Amina, daughter of Hamdan, son of Mansur bin Jowshan, who was from Kazirun. The brother of Wafi Ahmad also married here and had a posterity. Imam Wafi Ahmad further on repaired to Daylam with his 32 trusted da'is, where he got married with an Alid lady in the village of Ashnash. The adoption of strict taqiya, and moving from one to another place, forced the Imam to assign the mission works to his brother, Hussain bin Muhammad. It is most possible that Imam Wafi Ahmad lived in Suk al-Ahwaz for a short period.

In Iran, the Ismailis founded their state in the fort of Alamut, where they ruled for about 171 years. Soon after the fall of Alamut, the Ismailis resided in different villages. The Imams also passed peaceful living as traders, farmers or local persons. In 1841, Imam Hasan Ali Shah left Iran for India. The condition of the Ismailis was worse for about a century. Poor economical condition, living in villages, agriculture, spinners, some employed as teachers or in army.

The King Reza Shah Pehelvi ascended in 1921 in Iran, and gave liberty to the people to practice their faith. Imam Sultan Muhammad Shah admired his policy and published a letter in London Times in appreciation of the new policy of Iran, and made a forecast of a bright future of Iran. Imam Sultan Muhammad Shah also propagated the splendid culture of Iran in Europe. The Iranians began to cultivate high regards for him.

In 1933, the 1000th anniversary of the poet Firdawsi was celebrated in Iran. Since Imam liked his poetry, he introduced the poet through his writings in the newspapers in Europe. In 1937, he also arranged to place a plate on the front entrance of the edifice of the League of Nations in Geneva, the following verse of poet Firdawsi:- "Whole mankind is like the different organs of one body. If one organ is injured, the other organs have to suffer."

Imam Sultan Muhammad Shah visited Iran in 1951. When his airplane landed at Mehrabad airport, loud cheers of joy and continued clapping of hands filled the air with deafening noise. Hakim al-Mulk, the member of the royal court, was the first to greet him on behalf of the king of Iran. Then the gentry and elite of the city of Tehran led by Aqai Ruknuddin Ashyani, welcomed the Imam. One of the relatives of the Imam presented the Koran and a bunch of flowers to the Imam. When the ceremonies ended, the Imam looked at the sky and the scene around him, and said with a smile, "What a lovely and beautiful country I have! I had been cherishing for years the desire to visit my beloved native land." He was then led to Royal Palace of Princess Shams.

The Imam and the Begum then had an audience with the king. On his return to the palace, he also met the diplomats connected with the embassies of England, Egypt and India. He and the Begum spent the evening in the company of Princes Shams Pehlavi, the daughter of the late king. On February 11, the king of Iran awarded the Imam the title of The Order of the Crown First Class. The Imam also attended the marriage of the king on February 12, and presented one case of pure gold, one bangle of gold set with jewels, one lion and the sun with the royal crown set on it. The hand bangle of pure gold contained diamonds and emeralds set in it. During the conclusion of his tour in Iran, the Imam had appointed Timsar Amir Asad Shah Khalili as his agent, who led the Ismailis into a new era and many new schools and jamatkhanas were built in the villages where Ismailis resided.

After assuming the Imamate, the Present Imam visited Iran to see his followers. He arrived at Tehran on October 24, 1959 where he was accorded a warm welcome. He then went to see the king of Iran, and stayed in the palace of Bashgah Afasaran as a royal guest. On next day, he took a lunch with the king, and also attended the birth anniversary of the king on October 27, 1959. The Imam visited Ispahan on October 28, where the governor, Farzanigana, greeted him with great pomp. The village of Meimeh is about 100 kilometers from Ispahan, where a grand didar program had been arranged. Imam visited there on October 29, 1959 to see his followers who were accommodated in 800 tents. The Imam then returned to Ispahan on the same day and took lunch with the governor. He also attended a tea-party being arranged by Akbar Mirza Masud Sarm-i Dawla, the close relative of Lady Aly Shah, and the grandson of Nasiruddin Shah. On the evening, the Imam reached at Shiraz, and on October 31, 1959 he went to Birjand to give didar to his followers. Col. Abdul Ali Khan Shah Khalili, a well-known Ismaili leader had arranged the entire arrangements.

The Imam finally returned to Tehran on November 1, 1959 and held a press conference before evening. He announced for one million shillings for the foundation of a hostel in Tehran University. He also declared a donation of 40,000 shillings per year to the Red Lion and Sun Society of Iran, which continued for five years. At the evening, the Imam had a tea-party with the king of Iran. The Imam was honoured with the title of His Royal Highness. He attended a dinner party of the king, lasted till 11.00 p.m., and left Tehran for Geneva at 1.00 a.m. on November 2, 1959. The Imam also visited Iran to attend the coronation ceremony of the king of Iran on October 26, 1967, which was celebrated at Golestan Palace.

In Iran, the Ismailis are called Muridan-i-Aga Khan (the followers of the Aga Khan), and the jamatkhana is called Khanaqah Panjtani. The Ismailis have populated it for nearly 450 years in Dizbad, which boasts a high school in the name of Nasir Khusaro, and Syed Suleman Badakhshani established it in 1940 according to the advice of the Imam. In Khusk, there is a primary school, which was erected by Mulla Murad according to the Imam's instructions.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in MalaysiaEncyclopedia Topic

The Ismailis of Malaysia emigrated from India in 1920 under the guidance of Imam Sultan Muhammad Shah and were settled in Federation of Malaya and State of Singapore, the country now is known as Malaysia. The Ismailis in Malaysia have good and cordial relations with other communities like the Malays, the Chinese, the Indians and the Europeans. There are about 500 Ismailis spread over in cities and towns like Singapore, Penang, Kuala Lumpur, Seramban, Kotra Bahru and Kuala Trenganu. The Ismailis are in business doing cutlery, hosiery, toys, stationary, ready-made garments, importers and exporters, etc. In sum, 90% of Ismailis are businessmen and 10% are employed. Nearly half of them have their own houses and buildings.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in Sri LankaEncyclopedia Topic

The extant records reveal that a handful Ismailis of Bombay slowly moved towards Colombo, in which Wazir Saboor Chatoor (1899-1967) was a prominent figure. He came in Colombo in 1915, and started his labour work in a shop. Later, he ventured into the business field and helped the Indian Ismailis in their settlement in Colombo. He parted a big portion of his residence for the Jamatkhana in 1933. Imam Sultan Muhammad Shah came in Colombo on March 20, 1934 and appointed him the Mukhi with Ibrahim Ismail Virji Madhani as the Kamadia. When the influx of the Ismailis drifted towards Colombo, a colossal fund was raised to build a Jamatkhana. Sir Oliver Gontal, the minister of foods and agriculture performed its opening ceremony on November 30, 1952.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in SwitzerlandEncyclopedia Topic

The Ismailis slowly came to settle in Geneva, where they built the first Jamatkhana on March 21, 1966. The Imam sent following message to Mukhiani Mrs. Gulshan F. Hajee for the jamat:

2nd March, 1966

My dear Mukhiani,

I have received your letter of 28th February, and I send you and all beloved spiritual children of Swiss jamat my best paternal maternal loving blessings.

I was happy to know that you are decorating a new place for Jamatkhana at 22, Pierrefleur Lausanne, and you may certainly inaugurate it on the occasion of Navroz.

Unfortunately I doubt whether I will be in Switzerland on the 21st, so I cannot undertake to be present on the occasion of the spring ceremony.

All the members of my Swiss jamat are in my heart and thoughts.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in SyriaEncyclopedia Topic

"Syria is an original homeland of the Ismailis. It is located at the eastern end of the Mediterranean sea. Iraq bound it on the east on the north by Turkey, on the west by Lebanon and the Mediterranean sea and on the south by Jordan and Israel. The Ismailis mostly flourished in Salamia, where Imam Ismail resided secretly till death in 158/775. Imam Muhammad bin Ismail also came to live in Salamia, where he died in 197/813. The Abbasids intensified operations in search of the Imam, thus Imam Wafi Ahmad went to Syria and lived in the castle of Masiyaf for some time. The Ismaili da'is in search of a new residence for their Imam came to Salamia and inspected the town and approached the owner, Muhammad bin Abdullah bin Saleh, who had transformed the town into a flourishing commercial centre. Soon afterwards, Salamia became the headquarters of Ismaili dawat. Imam Wafi Ahmad retired into solitude and died in Salamia in 212/828. Imam Taqi Muhammad is reported to have died in 225/840 in Salamia after bequeathing the office of Imamate to his son, Imam Radi Abdullah. Imam al-Mahdi lived in Salamia in a thick of insecure milieu in the cloak of a merchant and relinquished it in 286/899.

Jawhar conquered Syria, and then he invited his master, Imam al-Muizz in Egypt. Imam al-Aziz was able to annex Damascus after defeating its Turkish commander, Iftagin. Under Imam al-Hakim, Aleppo submitted to the rule of a Fatimid governor. The Fatimid power in Syria was seriously impugned at the time of Imam az-Zahir's accession, but it was soon altered by the ability and enterprise of Anushtagin ad-Dizbiri. During the later part of Imam az-Zahir's rule, the Fatimid influence had become supreme in Syria.

The Syrian Ismailis supported Imam al-Nizar during Alamut rule. Al-Hakim al-Munajjim Asad bin Kassim al-Ajami, the physician astrologer was the first Nizari da'i to have come from Alamut to Aleppo. He was able to generate his friendship with the Seljuq ruler Ridwan bin Tutus. Soon afterwards, Ridwan allowed the Nizari Ismaili da'is to use Aleppo as base for their operations, and also helped them to build a mission house (darul dawa).

The next da'i in succession was Abu Tahir al-Saigh, the goldsmith; who had been deputed from Alamut in the time of da'i al-Munajjim. He also cemented close ties with Ridwan, and helped him during the Crusades. He captured the fort of Afamiya in south of Aleppo on 24th Jamada I, 499/February 3, 1106. Afamiya was the first Nizari Ismaili stronghold in Syria, but was short-lived. In 500/1106, a certain Musbih bin Mulaib urged Tancred (d. 506/1112), the Frankish prince of Antioch, to seize the fort of Afamiya. Tancred marched thither, encamped before the town and blockaded it. He lifted his initial siege in return of a tribute from the Ismailis. Tancred returned and forced Afamiya to surrender on 13th Muharram, 500/September 14, 1106. Abu Tahir and a number of his associates managed to ransom themselves from captivity and returned to Aleppo. This was most probably the first encounter between the Ismailis of Syria and the Crusaders. In Aleppo, Abu Tahir was in search of suitable stronghold. In 505/1111, Mawdud, the Seljuq ruler of Mosul came with his army to fight the Crusaders, Ridwan closed the gates of Aleppo, and the armed groups of the Ismailis rallied to Ridwan's side. Ridwan however, seems to have retracted from his pro-Ismaili position in his final years. In 505/1111, an unsuccessful attempt on the life of a certain Abu Harb Isa bin Zaid, a wealthy merchant and the enemy of the Ismailis from Transoxiana, led to a popular outburst against the Ismailis, which Ridwan was obliged to condone. Ridwan died in 507/1113, and was succeeded by his 16 years son, Alp Arslan. He was yet immature, and became a tool of the enemies of the Ismailis. The fortune of the Ismailis ran on reverse side. He massacred the Ismailis, in which da'i Abu Tahir and his son, da'i Ismail, brother of al-Munajjim and some 200 Ismailis were killed. Thus, the early period of the Ismaili activities in Syria badly suffered due to the failure to secure a firm foothold in the country. Very soon, they won large converts in Jabal as-Summaq, the Jazr and the territory of the Banu Ulaym, between Shayzar and Sarmin. They however retained their influence and procured friendly relations with Najamuddin Ilghazi, the Artuqid ruler of Mardin and Mayyafariqin, who also occupied Aleppo in 512/1118. In 514/1120, the Ismailis became capable in demanding a small castle, Qalat al-Sharif from Ilghazi. He, unwilling to cede it to him and afraid to refuse, resorted to the subterfuge of having it hastily demolished, and then pretending to have ordered this just previously. The Ismaili influence in Aleppo seems to have ceased in 517/1124, when Balak, the nephew of Ilghazi, arrested the local sub-ordinate da'is of the new chief da'i, Bahram. He also caused the expulsion of the Ismailis, and sold their properties.

Abu Tahir was succeeded by another Iranian da'i, Bahram for Syria, who made Damascus as an Ismaili centre in place of Aleppo in 520/1126. He kept his mission activities secret from beginning, and created friendship with the chief of Damascus, Zahiruddin Atabeg Tughtigin and his vizir Abu Ali Tahir bin Sa'd al-Mazdaqani. He also started the dawa in Aleppo, and made close contact with the new governor, Ilghazi. Damascus was threatened by the Franks in 520/1126 and was in need of reinforcements. There were no better fighters than the Ismailis; hence Tughtigin engaged them during the Crusades. Thus, after restoration of peace, Bahram entered Damascus along with the credentials of Najamuddin Ilghazi. He was received with honour and given protection, and soon acquired a position of power in the city. He also sought to obtain a castle, which he could fortify as a stronghold, and Tughtigin ceded him the frontier fortress of Baniyas. Even in the city itself the Ismailis received a building to use as a "house of propaganda" (dar al-dawa). When he had established himself in Baniyas, he rebuilt and fortified the castle, and embarked on a course of his mission in the surrounding region. In 522/1128, he set out from Baniyas with Ismaili forces to take possession of Wadi al-Taym. He however had to face the challenge of Dahhak bin Jandal, the head of Wadi al-Taym; who engaged him in a fierce battle and caused the death of Bahram in 522/1128.

The next who followed Bahram was da'i Ismail al-Ajami, who pursued the same course and retained the possession of the fort of Baniyas. He also maintained close relation with Tughtigin, who died at the end of 522/1128. Abu Sa'id Buri, the son and successor of Tughtigin, known as Taj al-Mulk and Majd ad-din was however the bitterest foe of the Ismailis, and ordered for their massacre on 17th Ramzan, 523/September 4, 1129. The number of the Ismailis executed in this outbreak is put at 6,000 by Ibn Athir (d. 630/1234), 10,000 by Ibn Jawzi (d. 597/1200) and 20,000 by the author of Bustan al-Jami. Ismail surrendered the fortress of Baniyas to the Franks, who were advancing on Damascus, and fled with his associates to the Frankish regions. Buri became the victim of the two Ismaili fidais, who came from Alamut and secretly joined the team of his guards and struck him with a sword on 5th Jamada II, 525/May 7, 1131 at the gate of his palace in the citadel of Damascus. Wounded in neck and hip, Buri lingered on and died a year later in 526/1132. Ismail al-Ajami also died in 524/1130 in exile among the Franks. The next da'is were Abul Fath, Abu Muhammad, Khwaja Ali bin Masud and Abu Mansur bin Muhammad.

The above details suggest that the Nizari Ismailis used to be the victims of their enemies from time to time in Syria. Despite the repressions and debacles, the Ismailis' fortune continued to rise in Syria during the turbulent years. After the last massacre of Buri, they however did not loose courage, but failed to recover their position in Damascus. In 527/1132-3, the fort of Kadmus in Jabal Bahra was purchased from Saiful Mulk bin Amrun. Soon afterwards, Musa bin Saiful Mulk sold Kahf to the Ismailis. In 531/1136, the local Ismailis drove out the Frankish occupants of the fortress of Khariba. In 535/1140 the most important stronghold of Masiyaf came to their hands.

Imam al-Mohtadi is said to have reorganized the Ismaili mission from his base in Lamasar. In 530/1136, he deputed Zayn bin Abi Faraj in Syria with a sealed letter, in which the Imam addressed to his Syrian followers that: "Verily, I am your Mawla Muhammad bin Ali bin Nizar. May God curse one who denies to believe the truth and covers it. We have charged Zayn ibn Abi Faraj ibn Abi'l Hasan ibn Ali with this pledge to make the truth cleared for you for the manifestation of the truth...."

Rashiduddin Sinan became the chief of the mission in Syria after the death of Abu Mansur bin Muhammad in 558/1163. Sinan was not only an outstanding personality but also an efficient administrator. Once well established, his first task was to consolidate his realm. He made Masiyaf as his headquarters and rapidly swept off the internal dissensions of the community. It was within the Ismaili territory that Sinan did his great work. In order to meet the dangers from outside, Sinan began reorganizing his men and choosing the most eligible, and devoted to form the corps of the fidais. He had his fidais trained in various languages and in the art of collecting secret information from the courts of kings and princes. He organized an elaborate communication system, making use of carrier pigeons, or the pigeon post, and coded messages by which the commanders of the various Ismaili strongholds were kept informed about the news of brewing trouble, his plans or the possible threats to any of the widely scattered Ismaili fortresses. These messenger birds proved beneficial, which could fly unscathed back to their lofts from distant lands.

It is related that Imam Alauddin Muhammad had sent his son and successor, Imam Ruknuddin Khurshah in Syria with sealed letter in 653/1255.

The Mamluk Baybars destroyed the power of the Syrian Ismailis in 671/1273, and after that the Ismailis played no prominent role in Syrian history. In fact, the Ismailis not only survived but also revived. They deserted some of their smaller villages and built new in Kadmus and Masiyaf and in the fertile district inland from Khawabi; and also rebuilt the historical Salamia. The new settlement originated in 1848 when the Ottoman authorities pardoned an Ismaili amir on condition that he and the other Ismailis would leave the mountain and settle on hitherto uncultivated land east of the Orontes river. They were allowed to choose their own site at the ruined area of Salamia, and were also exempted from conscription and taxation. Other Syrian Ismailis also came and thus Salamia became the most populous Ismaili Center in Syria.

Until 1880, no Ottoman officials or troops had been stationed at Salamia, and the Ismaili amirs had been virtual rulers of the town and district. In 1884, however, Salamia was made the headquarters of a new administrative district (kaza) within the Sanjak of Hamma. Officials, tax demands, gendarmes and troops followed. In 1880, however, a Mominshahi Shaikh Himadi Umar became locally prominent. He won people over by bestowing them bountifully all kinds of false promises. He also cultivated the acquaintance of Ottoman officials in Salamia and Hamma, and at the end of 1880, he was appointed a member of the official administrative council of the district Salamia. Quarrels arose between his supporters and the amir of the Ismailis.

The Nizari Ismailis of Syria had little contact with the outside world and knew nothing about their Imam. Thus, an amir of Mominshahis visited India in 1881, and three others in 1883. The latter group learnt that an Imam was living at Bombay. In 1887 or 1888, another delegation came in India and actually met Imam Sultan Muhammad Shah in Bombay. On the return to Syria, a grand meeting was held of all leading Shaikhs of the Ismailis, and at which those who had been to Bombay announced that their quest had been successful and that the Imam of the age had been found, and amid upsurge of enthusiasm, these Ismailis declared their loyalty to the Imam.

In 1890, in what was his first letter to his Syrian followers, the Imam appointed Shaikh Suleman al-Hajj as the Mukhi (the Syrian Ismailis pronounced it as Mukki). He also designated Amir Ismail bin Muhammad as his estate agent for the collection and transmission of the tithe in Salamia. Amir Ismail was a grandson of the founder of Salamia, the leading figure in the town and the Ottoman-appointed director of the Municipality. In his letter, the Imam called him Ismail Said ad-Dawla, a title evocative of the remote and glorious past of the Ismailis.

Shaikh Suleman died in 1895 in India, his companion there, Shaikh Ahmad al-Muhammad al-Hajj, was designated the new Mukhi. He had learnt much about the Ismailism as well as the rituals and was instructed to introduce them in Syria.

The Present Imam visited Beirut on July 25, 1959 and went to Damascus on the following day. The Syrian government accorded him a warm welcome. Salamia is the main Ismailis Center in Syria, which was 152 or 153 miles from Damascus. The Imam arrived in Salamia on July 29, where he stayed for three days and gave didar to the followers. There were seven jamatkhanas in Salamia in 1959. Khawabi is 160 miles from Salamia, which was visited by the Imam on August 1, 1959 and returned to Beirut on August 2, 1959. During his visit, Imam formed an Ismaili Council of eleven members, Educational Board of seven members and a Welfare Society of 40 members in Salamia.

The passage of 15 miles between Salamia and Khawabi was bad in condition, therefore, the Imam declared a grant of 16 lacs shillings for its repairs. He also granted 2 lacs shillings for Damascus University, 1 lac and ten thousand shillings for Salamia Municipality, 20,000 shillings for Damascus Museum, 54,000 shillings for Police Department of Syria, 17,000 shillings for Police Department of Beirut and 12,500 shillings for T.B. Hospital in Beirut. During his last visit to Syria on November 3, 2001, the Imam presided over the ceremony to mark the presentation of the 8th Aga Khan Award for Architecture. The Syria's President Bashar al-Assad warmly greeted Imam in Damascus. The Imam also held a meeting with the Grand Mufti Ahmad Kuftaro in Damascus. The Imam also graced didar to the Syrian Ismailis in Salamia and Khwabi.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in United KingdomEncyclopedia Topic

The small group of the Ismaili students started a small Jamatkhana in London in 1935. The number of the Jamatkhana also increased rapidly after 1972. In 1984, there were over 70 Jamatkhana in United Kingdom. Thus, the first Darkhana Jamatkhana opened in London on April 10, 1984. In 1951, a religious, cultural and social center was established by the Ismaili jamat at Kensington Court, and in 1957 was moved to Palace Gate in the Borough of Kensington. In order to meet the increased needs of a growing community, the majority of whom had settled in or around London, a site for a new center was identified in 1971 at Albany Street in the London Borough of Camden. Lord Soames, the President of the Council in the presence of the Present Imam performed the foundation stone ceremony on September 6, 1979. The construction on the site began on July 7, 1980.

In his message of November 25, 1977, the Present Imam announced the formation of the Institute of Ismaili Studies in London. In October, 2003, the Institute celebrated the 25th anniversary. The celebrations reflected the very nature of the Institute, its evolution and the global Ismaili Muslim community. On 19th October, 2003, fifteen students of the class of 2004, from seven countries, received certificates at a Graduation Ceremony presided over by the Imam. More than 1600 guests witnessed the event held at Le Meridian Grosvenor House Hotel in London. Addressing the students, the Imam said, "You have opted to undertake a systematic study of your heritage. I hope that you feel that this choice has not been in vain

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in United StatesEncyclopedia Topic

"The first Jamatkhana in United States was opened on December 13, 1967 at Chicago. The Imam had sent the following message on February 8, 1967:-

"I have received your letter of 20th January, and I give my best paternal maternal loving blessings to all beloved spiritual children mentioned in your letter for their devoted services on the occasion of the Majlas held on my birthday.

I agree that you may establish the first Jamatkhana in the United States of America, and I send you my warmest congratulations on this occasion. I appoint with my most affectionate paternal maternal loving blessings the following beloved spiritual children as Mukhi and Kamadia:-

Mukhi - Mr. Amirali Rehmat

Kamadia - Mr. Amirali Bhimji

I give my most affectionate paternal maternal loving blessings for service submitted on the occasion of the first Majlas with best loving blessings for service to Miss Fariyal Sheriff. I am most happy indeed with the establishment of the first Jamatkhana in the United States and hope that I will soon be able to visit it."

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ismailis in YamenEncyclopedia Topic

Imam Radi Abdullah had dispatched his da'is in all directions, the most acclaimed among them was Ibn Hawshab. When the Imam found that Ibn Hawshab was groomed enough for the responsibility of its promulgation, he jointly entrusted him and his colleague, Ibn Fazal, with the task of Ismaili mission in Yamen. They conquered Sana'a, the capital of Yamen, and exiled the ruling tribe of Banu Laydir, and established Ismaili authority in Yamen. The Ismaili mission reached the apex of its influence in Yamen, from where Ibn Hawshab dispatched many da'is to the farthest corners. Thus, Yamen became a vital zone and an important hub of Ismaili dawa.

In 291/904, a close associate of Ibn Hawshab, called Ali bin Fazal al-Jadani had shown signs of disloyalty, and in 299/911, he publicly renounced his allegiance to Imam al-Mahdi. It must be noted that in Egypt, when Imam al-Mahdi decided to go to Maghrib instead of Yamen in 291/904, the da'i Firuz also gave up Ismaili faith and fled to Yamen, and instigated a revolt. He won the support of Ali bin Fazal. Subsequently, Firuz was killed and Ali bin Fazal endeavoured unsuccessfully to coerce the collaboration of Ibn Hawshab. The death of Ibn Hawshab took place in 303/914, and made a will to his son Abul Hasan Mansur and his pupil Abdullah bin Abbas al-Shawiri to administer the mission in Yamen till an official appointment of a new chief da'i. Upon his death, al-Shawiri sent a letter to Imam al-Mahdi, reporting the death of Ibn Hawshab, and requesting for any chief da'i instead. In a reply, the Imam confirmed the post of al-Shawiri as a chief da'i. Jafar, the son of Ibn Hawshab was alone among his brothers to demonstrate his loyalty to the Fatimids, but his elder brother, Abul Hasan Mansur, who was expecting to succeed his father, had defected from the mission, and returned to his castles in Miswar, where his brothers joined him. Jafar, noticing the inimical intentions of his brothers towards al-Shawiri, tried to persuade that a quarrel would only lead to impair the Ismaili influence in Yamen. In spite of this warning, Abul Hasan Mansur waited for his opportunity, and killed al-Shawiri and took the dominions. Jafar immediately went to Maghrib, where he reached when Imam al-Mahdi had expired in 322/934. Imam al-Qaim charged him the mission work in Maghrib, where he also served Imam al-Mansur and Imam al-Muizz, and was commonly known as Jafar bin Mansur al-Yamen.

During the period of Imam az-Zahir, the headship of the Yamenite mission had come to be vested in a certain da'i Suleman bin Abdullah al-Zawahi. He made a large conversion and wished to re-establish the political power of the Ismailis. It is said that a certain Hamdani chieftain, named Ali bin Muhammad al-Sulayhi, the son of the qadi of Haraz, once came to lead the pilgrim caravans to Mecca, and had learnt much about Ismaili doctrines from Suleman and espoused Ismailism. Ali took a leading part in the mission works in Yamen and became the assistant of Suleman, who chose him as his successor. Ali bin Muhammad al-Sulayhi generated his close contact with Imam az-Zahir.

In 429/1038, during the period of Imam al-Mustansir billah, Ali bin Muhammad captured Mount Masar in Haraz to the north of Yamen, and fortified it, whom he made his centre. This marked the foundation of the Sulayhid dynasty, which ruled over Yamen as a vassal of the Fatimids for almost a century until 532/1138. He obtained support from the Hamdani, Humayri and other petty tribes of Yamen and instituted the Fatimid khutba everywhere.

In 450/1058, Ali bin Muhammad al-Sulayhi succeeded to expel the Zaidis from San'a, and made it his capital. In 452/1060, he captured Zabid after killing Sa'd bin Najah, the founder of the Najahid dynasty and appointed his brother-in-law, Asad bin Shihab as the governor of Zabid. In 454/1062, he conquered Adan, where he allowed Banu Ma'n to rule for sometime as tributaries of the Sulayhids. Later, in 476/1083, the Sulayhids granted the governorship of Adan to two Hamdani brothers, Abbas and Masud bin Karam, who founded the Ismaili dynasty of the Zurayids in Adnan from 476/1083 to 569/1173. In sum, Ali bin Muhammad subjugated all of Yamen in 455/1063 and also extended his influence from Mecca to Hazarmaut.

Ali bin Muhammad set out on a pilgrimage to Mecca in 459/1067 at the head of 2000 horsemen of whom 160 were the members of his household. Unfortunately, he was killed with a number of his relatives in a surprise attack by the sons of Sa'd bin Najah in reprisal of his father's death. His son Ahmad al-Mukarram was declared the head of Yamen by Imam al-Mustansir. The rule which Ali bin Muhammad al-Sulayhi founded would have fallen to the ground if his son Ahmad al-Mukarram had not come to its rescue and restored it.

Ahmad al-Mukarram died in 484/1091 and his wife Sayyida Hurrat al-Malika Arwa (477-532/1084-1138) then began to govern on behalf of Mukarram's minor son, Ali Abd al-Mustansir. When he too died, Sayyida Arwa took up the reins of administration of the state and mission, and remained loyal to Imam al-Mustansir. She however supported the Mustalian line after the death of Imam al-Mustansir, and since then, there were no missionary activities of the Nizari Ismailis in Yamen.

Mrs. Shirin Keshani, who delegated from Aden to the World Ismailia Socio-Economic Conference in Karachi on December 15, 1964 have furnished some valuable details during her paper reading. She had migrated to Aden in 1940 with her husband, Dr. Ghulam Hussain V. Keshani, where they found only forty Ismailis. In 1947, Count Abdullah Hashim Gangaji arrived in Aden on a business trip and learnt the problems of the Ismailis. In 1953, Shirin Keshani attended the Coronation of Queen Elizabeth in London as a representative of Aden, and had a chance to see Imam Sultan Muhammad Shah and sought a permission to open a jamatkhana in Aden. She procured a piece of land, but the Arabs opposed. Her husband was a medical practitioner and treating the governor, therefore, she succeeded. In 1954, a delegation of the Imam arrived in Aden with Count Abdullah, Count Hasan Lakha and Count Nazar Ali. They opened a temporary jamatkhana in the house of Hasan Ali Pir Muhammad, where the Ismailis offered their prayers for two years till the new was constructed. The governor of Aden laid the foundation stone of the new jamatkhana in 1956. Dewan Sir Eboo Pirbhai also attended. In 1957, the Imam visited Aden when the construction was in progress. Finally, it became ready in 1958 and was opened by Dr. Keshani, who was also the first President of the Ismaili Council for Aden, which was joined with the Mombasa Council. At that time the number of the Ismailis was 95 to 100.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISQAT Encyclopedia Topic

"The word isqat means abortion. Classical Muslim jurists applied a number of terms to abortion, including isqat, ijhadIt, tarh, ilqa and imlas. The Koran does not make reference to abortion as the term is commonly understood, although it upholds the sanctity of human life in general (5:32) and forbid the killing of children (17:31) and female infants (81:18-9) in particular.

Abortion is the expulsion of the fetus before it is due for natural birth. It is an abhorrent and most demn act, interdicted by Islam in the strongest terms. The abortion is no less than heinous than the committing of a murder, and that is why it is also called wa'd khafiyy (hidden infanticide) and qatl al-awlad (killing children). Islam forbade such murder: "Neither slay any one whom God hath forbidden you to slay, unless for a just cause" (17:33).

The majority of scholars however allow abortion before 120 days; because the fetus is not ensouled until the 120 days pass. On this juncture, there are two basic opinions: (1) abortion at any point following conception is murdering a created entity and is thereby forbidden; and (2) the fetus is created at a point following conception, some say 40 days, some 90 days, and the majority 120 days. Before creation, abortion is permitted; following this point, it is forbidden.

The figures of 40 and 120 days come from an interpretation of the Koranic verse (23:12-14), speaking of how God created man and which is interpreted as describing the stages of fetal development: nutfah (sperm), alaqah (blood clot), mudghah (embryo). In a hadith, the Prophet adds the explanation that 40 days is assigned to each stage: the fetus is held as a drop of sperm for 40 days, as a blood clot for another 40 days, and then as a embryo for a final 40 days, at which point the fetus is created, and by extrapolation, at which some consider the soul enters the fetus.

If the mother is endangered by the pregnancy, all schools bow to medical opinion and permit a therapeutic abortion. Because the mother is the source, the origin of life, her life and health is given priority. This leaves the physician with a degree of latitude in determining when an abortion is in the best interests of the woman.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ISRA'ILI, MUSA B. ALIAZARName

(10C.) Author of "Al-Kitab al Muizzi", a culinary art book dedicated to Imam al-Muizz.

(10e S.) Auteur du "al-kitab al-Mu'izzi", un livre d'art culinaire dédié à l'Imam al-Mu'izz.

Heritage Dictionary of ismailism, entry #270general ISTAKHBARAEncyclopedia Topic

The verb istakhbara is used forty times in the Koran and its participle, mustakbir, six times. Pride (takabbur) is very often denounced by the Koran as a sin, because of its similarity to a form of partnership with God. Pride is the sin of all those who refuse to surrender to God. It was also Satan's first sin (2:34, 38:73-4). Pride is also the sin of those who did not listen to the Prophets' message, and this was the case of Noah's folk: "And they magnified themselves in pride" (71:7); of Saleh's people: "The leaders of those who were arrogant among his people" (7:75) said "Verily, we are disbelievers in that which you believe" (7:76); of Shuaib's relatives: "The chiefs of those who were arrogant" (7:88), and of Hud's kinsfolk: "As for Ad, they were arrogant" (41:15).

Pride makes people blind and unable to recognize the sign of God and to worship their Lord righteously: "But as for those who refused His worship and were proud, He will punish them with a painful torment" (4:173). In fact, "Those who reject Our signs and treat them with arrogance, they are the dwellers of the fire" (7:36). Ultimately, "He likes not the proud" (16:23) and "seals up the heart of every arrogant tyrant" (40:35). As for those who are not proud, God will welcome them with His satisfaction and will accept their worship. All creatures "prostrate to God

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Istri / striEncyclopedia Topic

Woman

Various Sources ITCHANoun

Désir, souhait.

Heritage Dictionary of Ismailism, entry #586general IthaiEncyclopedia Topic

Here

Various Sources ITHNA ASHARITESEncyclopedia Topic

"The death of Imam Jafar Sadik in 148/765 marked the beginning of the decentralization of Shi'ite religious authority. The Ithna Asharites or the Twelvers, the Shi'ite sect supported Musa Kazim as their next Imam after Imam Jafar Sadik. Musa Kazim was born in 128/745 on the road between Mecca and Medina. His mother was a Berbar slave, called Hamida. Throughout the whole of his life, Musa was faced with hostility from the Abbasids. The cause of his arrest and murder is said to have been the result of the plotting of caliph Harun ar-Rashid's vizir, Yahya bin Khalid. Thus, Musa was arrested in 177/793 in Mecca, then he was sent to Baghdad, where he was imprisoned and killed by poisoning in 183/799.

Kashi writes in Ikhtiyar Marifat al-Rijal (Tehran, 1964, p 459) that, "At the time when Musa Kazim was imprisoned, an amount of thirty thousand dinars for khums had been deposited with his two agents in Kufa. One of these agents was Hayyan al-Sarraj. The two agents spent this money in buying houses and trading, and made considerable profit. When Musa Kazim died and the news reached them, they denied his death and spread the story that the Imam had not died, because he was the promised Mahdi and disappeared. This group became known as the Waqifiyya." A.A. Sachedina writes in The Just Ruler (New York, 1988, p. 54) that, "It emerges from this story that the idea of the occultation of al-Kazim may possibly have been invented by those agents who wanted to benefit from the material wealth that could have been claimed by the succeeding Imam."

The followers of Musa Kazim became known as the Musawiyya. He was followed by Ali ar-Rida, who was born in Medina in 148/765. Soon after the death of caliph Harun ar-Rashid, the Abbasid empire was split between his sons, Amin and Mamun. Amin was defeated in a civil war and Mamun's army under the Iranian General, Tahir, occupied Baghdad. Caliph Mamun summoned Ali ar-Rida from Medina, and appointed him his heir-apparent in 201/816. Ali ar-Rida died in 203/818 at Tus. He was succeeded by Muhammad at-Taqi, who was born in 195/810. He came to Baghdad shortly after his father's death. Caliph Mamun warmly received him and gave his daughter in marriage to Muhammad at-Taqi. Caliph Mamun died in 218/833, and was succeeded by his brother, Mu'tasim. Muhammad at-Taqi was summoned back to Baghdad in 220/835, where he died in the same year. He was followed by Ali al-Hadi, the tenth Imam of the Twelvers. He was born in 212/827 in Medina. During the reign of the Abbasid caliph Mutawakkil, both the Twelvers and Mutazilis came under an intense persecution. In 233/848, Ali al-Hadi was summoned to Samarra, where he lived for twenty years under the observation of the Abbasid spies. He died in Samarra in 254/868. The eleventh Imam of the Twelvers was Hasan al-Askari, who was born in 232/846 in Medina. His period lasted for six years and died in 260/874.

Perhaps no aspect of the history of the Twelvers is as confused as the stories relating to their twelfth Imam and this is not surprising as this is the point in their history where the events related become of a miraculous, extra-ordinary nature and the non-believer may be unwilling to go along with the facts as related by the Twelvers. The following story is the one presented in their later traditions:-

The mother of twelfth Imam was a Byzantine slave-girl, named Narjis Khatoon (or Saqil or Sawsan or Rayhana). The tenth Imam, Ali al-Hadi, bought her for his son, Hasan al-Askari. The twelfth Imam, who was named Mahdi, is supposed to have born in 255/868 in Samarra. Some later sources vary by as much as five years from this date. Ibn Babuya (d. 381/991) writes in Kamal ad-Din (1:222) that, "The 11th Imam's reported complaint that none of his forefathers had been as much doubted by the faithful as he was." Hasan al-Askari died in 260/874, but it however appears that none of the notables knew of the birth of al-Mahdi, and so they went to Jafar, the brother of Hasan al-Askari, assuming that he was now the Imam. Jafar was asked about the son of Hasan al-Askari, but he remained unshakable in his assertion that his brother had no progeny. For this reason, Jafar has been vilified in later sources as a liar (khadhhab). Muhammad Manzoor writes in Iranian Revolution (Karachi, 1988, p. 105) that, "Traditions relating to the birth, disappearance and the concealment of the twelfth Imam are given in several chapters of Usul al-Kafi, such as, from pages 202 to 207, and 333 to 342. A persual of them will convince that the whole "case" is fabricated and even that has not been done skillfully and well, and the version of Imam Hasan Askari's brother and other family members appears to be correct and worthy of belief." Nawbakhti writes in his Fiaraq (p. 79) that, "Hasan al-Askari died and no offspring (khalaf) or vestige (athar) was seen after him. As no apparent child for him was known, his inheritance was divided between his brother Jafar and mother." Thus, the idea of the Imam's occultation was invented by a necessity, because the line of the Alids vanished, it was necessary to maintain the spiritual force

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ItkaEncyclopedia Topic

Of here, belonging here

Various Sources IyanEncyclopedia Topic

Here

Various Sources IyunEncyclopedia Topic

In this way, like this

Various Sources JabukeEncyclopedia Topic

Shine

Various Sources Jachak jotakEncyclopedia Topic

Birth ritual performed on 6th day after delivery

Various Sources JadEncyclopedia Topic

Net, trap, illusion, foundation, root, flame

Various Sources Jad mudEncyclopedia Topic

Roots, foundation

Various Sources JadaieEncyclopedia Topic

Stud

Various Sources JadatraEncyclopedia Topic

Studded

Various Sources JadaviyeEncyclopedia Topic

Stud

Various Sources JadeEncyclopedia Topic

Attain, obtain, when

Various Sources JadEJ KHanRNoun

2e étape d'évolution: multiplication â partir d'une graine. (plante, arbre, végétation).

Heritage Dictionary of Ismailism, entry #896general JadenniEncyclopedia Topic

When

Various Sources JadheEncyclopedia Topic

Till that time

Various Sources