Ismaili Dictionary & Encyclopedia

HASAN BIN MUHAMMAD KIYA BUZRUGEncyclopedia Topic

"Hasan, the son of Muhammad bin Kiya belonged to the peasant family of Rudhbar. Historian Kamaluddin (d. 660/1262) writes in Bugyat al-talab fi tarih al-Halab that, "Muhammad bin Kiya had two sons, called Hasan and Hussain, whom he put in school with Rashiduddin Sinan, and gave these three an exact treatment that are needed for supporting the children." Hasan was a learned orator and eminent da'i. With the courtesy of manner and eloquence words, he won over the greater part of the Ismailis in Rudhbar and Kohistan. He was a famous scholar, and wrote several books on Ismaili doctrines. It is related that a group of persons. failing to distinguish between Imam al-Kahir (also known as Hasan bin Muhammad) and Hasan, the son of Muhammad bin Kiya (also known as Hasan bin Muhammad), began to think the latter as their Imam. When his father Muhammad bin Kiya learnt the story, he assembled the followers of his son and said:- "This Hasan is my son, and I am not the Imam, but one of his da'is." According to Marshall Hodgson in The Order of Assassins (Netherland, 1955, pp. 147-8), "His father at length had to refute this idea at a public meeting, showing that an Imam must be son of an Imam, which Hasan was not."

Muhammad bin Kiya is reported to have taken strict action to finish the rising faction propagating the imamate of his son and put 250 persons to death and expelled about same number of persons from the valley of Alamut. Eventually, Muhammad b. Buzurg-Ummid, who like his predecessors was rigid in his observance of the Shariah and the conduct of the dawa on behalf of the Imam, was obliged to take drastic action against the radical Nizaris who followed Hasan and believed in his imamate.

Hence, Hasan also became apprehensive, and compiled treatises, asserting his innocence of such charge publicly. It seems improbable that once Hasan had asserted, then again would have claimed as an Imam after few years, since his assertions were not only verbal but in writing, which exercised as most trenchant source for a long time. Granted that Imam Hasan II was the son of Muhammad bin Kiya, then he must have refuted the treatises he had written in his father's time. His important treatises however, asserting that he was not an Imam, were also destroyed with Alamut's library, making the field open for Juvaini to alter the history at his disposal.

It has been known that Hasan was not present during the celebration qiyamat-i qubra in Alamut in 559/1164 as he had been delegated to Syria by Imam Hasan II in 557/1162 as his hujjat, and where he is reported to have been killed in 560/1165 at Masiyaf.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral HASAN BIN SABBAHEncyclopedia Topic

"He was born on 428/1034 at Qumm. His father, Ali bin Muhammad bin Jafar bin al-Hussain bin Muhammad bin al-Sabbah al-Himyari was of Yamenite origin. From early age he acquired the rudiments of formal education from his father at home. When he was still a child, his father moved to Ray and it was there that Hasan bin Sabbah pursued his religious education.

Hasan bin Sabbah was an intelligent and proficient in geometry and astronomy. He learnt the Ismaili doctrines from a Fatimid da'i, Amir Dharrab. Convinced that Ismailism represented ultimate reality, he embraced Ismailism at the age of 35 years in 464/1071 and afterwards, he came into contact with a Fatimid da'i Abdul Malik bin Attash in Ispahan.

Hasan bin Sabbah writes in Sar Guzasht-i Sayyidna that, "In the year 464/1071 Abdul Malik bin Attash, who at that time was the da'i in Iraq, came to Ray. I met with his approval, and he made me a deputy da'i and indicated that I should go to His Majesty in Egypt, who at that time was al-Mustansir. In the year 469/1077, I went to Ispahan on my way to Egypt. I finally arrived in Egypt in the year 471/1078." Hasan moved from Ray to Ispahan in 467/1074. Later, when al-Muayyad was the chief da'i at Cairo in 469/1077, he set out from Ispahan for Egypt. He travelled at first to northern Azerbaijan, thence to Mayyafariqin, where he held religious deliberations with the Sunni theologians and denied the right of Sunni muftis to interpret religion, that being the prerogative of the Imam. As a result, he was expelled, therefore, he proceeded to Mosul, Rahba and Damascus. He sailed through Beirut, Sidon, Tyre, Acre, Caesarea and finally reached Cairo in 471/1078. Imam al-Mustansir gave him audience and honoured him. Hasan asked him as to who would be the Imam after him. Imam replied that it would be his son Nizar. He is reported to have stayed 18 months in Cairo, enjoying the patronage and favour of his master. He also learnt latest tactics of the dawa in Dar al-Hikmah. Hasan, thus profited much by his journey to Egypt. It is possible that he had a meeting also with Imam al-Nizar in Cairo. Badr al-Jamali, the Fatimid vizir however was the foremost to breed suspicion, when he knew that Hasan was the supporter of Imam al-Nizar bin al-Mustansir, therefore he got Hasan imprisoned in the fortress of Dumyat. The strong walls of the fortress collapsed one day, enabling him to escape. He boarded a vessel at Alexandria with a group of Franks for western waters, but the stormy winds tossed his vessel on the shores of Syria and he alighted at the port of Acre. He reached Ispahan in 473/1081. He spent three months in Khuzistan before proceeding to Damghan, where he stayed about three years.

There was plenty of mission activity, pervasive throughout its length and breath in Iran under the control of Abdul Malik bin Attash. In about 480/1088, Hasan bin Sabbah seems to have chosen the remote castle of Alamut in Daylam as the base of his mission. He then reached Qazwin and inspected the fort of Alamut in Rudhbar. He remained in worship within the fortress, and also converted the local people. He took possession of the fortress of Alamut in 483/1090 and established an independent Nizari Ismaili state. His immediate concerns, however, were to refortify Alamut, provide for it food and water supply, construct cisterns and store-rooms for provisions, irrigate the field in the valley, acquire adjacent castles, erect forts at strategic points, institute economic and social reforms, unite the Ismailis by bonds of fraternity, and make every Ismaili feel himself a responsible member of the community and inseparable from it.

When the news of Alamut fallen to Hasan bin Sabbah reached to the court of the Seljuq sultan Malikshah (d. 485/1092) and his vizir Nizam al-Mulk (408-485/1018-1092), they became highly perturbed, and began to hatch animosity. Malikshah sent his deputation to Alamut, insisting Hasan bin Sabbah to confess the supremacy of the Seljuqids. Hasan bin Sabbah received the deputation with consideration and when they glorified the power and pomp of Malikshah and asked him to accept their supremacy, he told to them, "We cannot obey the orders of others except our Imam. The material glory of the kings cannot impress us." The deputation left Alamut of no avail, and at that time, Hasan bin Sabbah told to them last words, "Tell to your king to let us live at our cell in peace. We will be compelled to take arms if we are teased. The army of Malikshah has no spirit to fight with our warriors, who do not give importance to this little span of life." Thus, Malikshah and his vizir did not dare to attack on Alamut for two years.

Soon, Alamut came to be raided by the Seljuq forces under the command of the nearest military officer, and the governor of Rudhbar district, called Turun Tash. Von Hammer (1774-1856) writes in History of the Assassins (London, 1935, p. 78) that, "No sooner had Hasan Sabbah obtained possession of the castle of Alamut, and before he had provided it with magazines, than an amir (Turun Tash) on whom the sultan had conferred the fief of the district of Rudhbar, cut off all access and supplies." Since the stronghold could not be reduced by storm, the amir Turun Tash besieged it, devastated the fields and butchered the Ismaili converts. Within Alamut, the supplies and provisions were inadequate; its occupants were reduced to great distress, suggesting to abandon the fortress. There were some who looked upon it as a great hardship, thinking that they were being thrust into the very jaws of death. Hasan, however, persuaded the garrisons to continue resisting, declaring to have received an express and special message of Imam al-Mustansir from Cairo, who promised and portended them good fortune, and this is the cause that Alamut is also called Baldat al-Iqbal (the city of good fortune). Surrounded by a thick mist of disappointing circumstances, Hasan's eyes could yet perceive a ray of hope. Turun Tash directed many serious raids but shortly died. The starving garrisons, however, held out and the siege was broken. This was the first inimical operation against the Ismailis.

Malikshah, on getting the news of the rout of Turun Tash's armies completely lost his balance. In 484/1091, he visited Baghdad, which was his second visit after 479/1087, where he discussed with the Abbasids the measures of extermination of the Ismailis. He was bent upon striking the Ismailis at their very existence. His vizir Nizam al-Mulk, an ardent and ruthless enemy of the Ismailis, infused him to dispatch two big armies, one to Rudhbar, and the other to Kohistan. Thus, Malikshah made a determined effort to root out the Ismailis and launched an expedition early in 485/1092.

In the meantime, Nizam al-Mulk began to incite the people and employed the pens of theologians against Hasan bin Sabbah and his followers. He compiled Siyasat-nama, showing the strong anti-Shi'ite tendencies. Besides being what its title says, is also a valuable, though biased source for studying the history and doctrines of the Ismailis. Indeed the Shi'ite resentment was the principal cause of Nizam al-Mulk's murder in 485/1092. "It is said" writes Ibn Khallikan in his Wafayat al-A'yan (1:415), "that the assassin was suborned against him by Malikshah, who was fatigued to see him live so long, and coveted the numerous fiefs which he held in his possession." Ibn Khallikan also writes that, "The assassination of Nizam al-Mulk has been attributed also to Taj al-Mulk Abul Ghanaim al-Marzuban bin Khusaro Firuz, surnamed Ibn Darest; he was an enemy of the vizir and in high favour with his sovereign Malikshah, who, on the death of Nizam al-Mulk, appointed him to fill the place of vizir."

The Rudhbar expedition, led by Arslan Tash, reached Alamut in Jumada I, 485 and had a siege for four months. At the time, Hasan bin Sabbah had with him only 70 men with little provisions, and was on the verge of being defeated; when a seasonable succour of 300 men from Qazwin enabled him to make a successful sally. It was da'i Didar Abu Ali Ardistani, who brought 300 men in Qazwin, who threw themselves into Alamut, bringing adequate supplies. The reinforced garrison routed the besiegers in a nocturnal assault on their camps at the end of Shaban, 485/October, 1092, forcing them to withdraw from Alamut. It must be known that the Seljuqs forces were well equipped with skilled veterans, while Alamut had recruited those young fidais who were not yet experts in warfare. Neither in respect of number, nor in that of strength and skill, were the Ismailis a match for their enemy. It indeed kindled the flame of enthusiasm that glowed hidden in the hearts of Hasan's followers. The spirit of deep-rooted faith and the directions of Hasan bin Sabbah, provided them a resistible fillip before such large hosts. Thus, the designs of their enemy were frustrated. This operation against Alamut dealt on the one hand a smashing blow to the Seljuqs, while on the other, it strengthened the root of Ismailism at Alamut. It is also said that Arslan Tash continued the siege for four months and did not see any Ismaili resident of the fortress at all except one day when his army sighted on the top of the fortress a man clad in white clothes, who watched the army for a while and disappeared.

On other hand, the Kohistan expedition under Qizil Sariq had concentrated to capture the Ismaili castle of Dara. Malikshah died shortly afterwards at the end of 485/1092, about 35 days after the murder of Nizam al-Mulk; resulting the pending Seljuq plans for further expeditions abandoned. At the same time, the expedition of Kohistan, which had absolutely foiled to capture Dara, withdrew in the field.

Upon Malikshah's death, the Seljuq empire was thrown into civil war and internal wrangles, which lasted for more than a decade, marked by disunity among Malikshah's sons. The most prominent one was the eldest son Barkiyaruq, while Malikshah's four years old son Mahmud had immediately been proclaimed as sultan. Barkiyaruq was taken to Ray where he was also placed on the throne. Mahmud died in 487/1095, and the Abbasids recognized the rule of Barkiyaruq, whose seat of power was in Western Iran and Iraq. He fought a series of indecisive battles with his half-brother Muhammad Tapar, who acquired much help from his brother Sanjar, the ruler of Khorasan and Turkistan since 490/1097. The intestine Seljuq quarrels gave the Ismailis a respite to make Alamut as impregnable as possible. Hasan bin Sabbah strengthened the fortifications and built up a great store of provisions. He held a number of fortresses in Daylam besides Alamut and controlled a group of towns and castles in Kohistan extending north and south over 200 miles. The Ismailis occupied the fortresses of Mansurakuh and Mihrin to the north of Damghan, and Ustavand in the district of Damawand. They also took possession of one of the most important strongholds, Girdkuh in Qumis. Girdkuh, the old Diz Gunbadan (the domed fort) and its district was very fertile, known as Mansurabad. In 489/1096, the fortress of Lamasar was conquered under the command of Kiya Buzrug Ummid.

It appears that the sons of Malikshah, with the exception of Muhammad did not like to continue fighting with the Ismailis, but were compelled to do that in order to avoid the accusation of being conciliatory to the Ismailis. When Barkiyaruq bin Malikshah ascended in 487/1095, he did not show any enthusiasm for fighting with the Ismailis. On one occasion in 493/1100, when Barkiyaruq was fighting with his brother, he is said to have recruited 5000 Ismaili warriors into his army. The mob and the theologians accused Barkiyaruq of favouring the Ismailis, therefore he purged them from his forces and at the end of his reign, he evoked harrowing persecution. In 494/1101, Barkiyaruq in Western Iran and Sanjar in Khorasan came to an agreement to regard the Ismailis as a threat to Seljuq power, and to act against them. He died in 498/1105 and Muhammad Tapar became the undisputed sultan, and Sanjar remained at Balkh as his viceroy in the east. With the advent of Muhammad, the dynastic disputes ended and the Seljuqs made greater headway against the Ismailis. He turned fiercely towards the Ismailis in 500/1107 to capture the fort of Shahdiz, lying on a mountain about 8 km. to the south of Ispahan, the capital of the Seljuq empire. In 494/1101, da'i Ahmad bin Abdul Malik bin Attash had occupied the fort of Shahdiz and converted 30,000 persons in Ispahan, and made Shahdiz as the Ismaili mission centre for Fars as Alamut was the centre in Khorasan. When the fort of Shahdiz was stormed, the Ismailis were massacred mercilessly. He held out with about 80 men in what remained standing of the largely demolished fortress Shahdiz, who fought bravely and were killed. His wife, decked in jewels leaped over the wall to death, but did not submit. Dai Ahmad bin Abdul Malik was taken prisoner and paraded through the streets of Ispahan. He was mocked, pelted with stones and flayed alive. His son was also scourged to death. Another Ismaili fort, named Khanlanjan, about 30 k.m. south of Ispahan was also razed by the Seljuqs.

In 501/1108, Sultan Muhammad sent a military expedition to Alamut under the direction of his vizir, Ahmad bin Nizam al-Mulk. The fortress of Alamut was stormed, but the attack fissiled out and could not attain its end. But sultan Muhammad continued to be inimical to Ismailis. According to Bernard Lewis in The Assassins (London, 1967, p. 56), "The capture of Alamut by direct assault was clearly impossible. The sultan therefore tried another method - a war of attrition which, it was hoped, would weaken the Ismailis to the point where they could no longer resist attack." In 503/1109, the reduction of Alamut, therefore, was charged to Anushtagin Shirgir, the then governor of Sawa. He destroyed the crops in Rudhbar and besieged the fort of Lamasar and other castles for eight consecutive years. He also laid a siege over Alamut, inflicted a severe hardship on the Ismailis, forcing Hasan bin Sabbah and many others to send their wives and daughters to Girdkuh, where they were to earn their keep by spinning. He never saw them again, nor did he thereafter permit women to enter the castle. Hasan bin Sabbah had to ration the food among his men to a bread and three fresh walnuts for each person. Anushtagin Shirgir got regular reinforcement from the Seljuqid amirs of various districts. In 511/1118, when Anushtagin reared mangonels and was on the verge of reducing Alamut, whose garrison was almost exhausted by bombardment, and the provision was about to dwindle in three days, the news at once arrived of the death of sultan Muhammad. Hence, the Seljuq armies were obliged to lift the siege and left Rudhbar, paying no attention to Anushtagin's pleas to fight longer. He was also obliged to abandon his siege of Alamut, and lost many men while retreating. The Ismailis came into possession of all the supplies left behind by the Seljuq armies. Bundari compiled Zubdatu'n Nasrah wa Nakhbatu'l Usrah (ed. M.T. Houtsma, Leiden, 1889) in 623/1226 and writes that the Seljuqid vizir Qiwamuddin Nasir al-Dargazini, a secret Ismaili, may have played a seminal role in preventing the Seljuqid victory and in procuring the withdrawal of Anushtagin Shirgir's army from Rudhbar.

Sultan Muhammad's death was followed by another period of internal disputes in the Seljuqid empire, which provided the Ismailis a respite to recover from the severe blows and hardships inflicted upon them during last eight years. Sultan Muhammad was succeeded by his son Mahmud in Ispahan, who ruled for 14 years (511-525/1118-1131) over western Iran. He had to face with other claimants for the throne. In time, three other sons of sultan Muhammad, viz. Tughril II (526-529/1132-1134), Masud (529-547/1134-1152) and Suleman Shah (555-556/1160-1161), as well as several of his grandsons, succeeded to the sultanate in the west. Mahmud's uncle Sanjar, who controlled the eastern provinces since 490/1097, now became generally accepted as the head of the Seljuq family. In this capacity, Sanjar exercised a decisive role in settling the succession disputes. At the outset, Mahmud had to face an invasion by Sanjar, who defeated Mahmud at Sawa. But in the ensuing truce, Sanjar made Mahmud his heir, while taking from him important territories in northern Iran, Sanjar continued to dominate these territories. Meanwhile, Mahmud's brother Tughril rebelled and occupied Gilan and Qazwin.

As the power of Alamut increased, the hostility of the Seljuqs augmented in virulence; therefore, Sanjar also continued to follow footprints of his predecessors. He dispatched troops against them in Kohistan and himself moved against Alamut with a strong force. Hasan bin Sabbah tried sundry times to dissuade the sultan from his designs with much persuasion, appealing for peace, but all in vain. The menace and insolence of the Seljuqs forced Hasan bin Sabbah to order one of his fidais to fix a dagger on the side of the sultan's bed with a note around its hilt, which reads: "Let it not deceive you that I lie far from you on the rock of Alamut, because those whom you have chosen for your service are at my command and obey my direction. One who could fix this poniard in your bed could also have planted it in your heart. But I saw in you a good man and have spared you. So let this be a warning to you." The sultan took fright having filled with great awe. He ordered the raising of the siege, and desisted from his inimical designs and concluded a pact of peace with Hasan bin Sabbah in 516/1123, recognizing an independent state of the Nizari Ismailis, and concluding to Hasan the right of collecting revenues of Qumis and its dependencies. It also granted to the Ismailis the right to levy toll on the caravans of traders passing beneath Girdkuh. Other terms of the treaty were that the Ismailis should not build new castles; should not any more buy armaments and should not enlist any new convert to their faith after the date of signing the treaty.

Hasan bin Sabbah is one of those few great leaders, who are very rarely born in the world. By virtue of his exemplary character, he could establish the Ismaili state amidst the teeth of very bitterest opposition and harsh theological storms. He was a great military leader, organizer and a devoted missionary. He had a rare ability to keep his mind fixed steadily on the distance horizon, and at the same time concentrated his whole effort on what was practically possible. In chastity and integrity, Hasan bin Sabbah was as firm as a mountain. He had a penetrating and analytical mind. Force of character, prodigious capacity for hard work and concentrated effort and firm and patient adherence to the religion distinguished him from his contemporaries. When he decided to accomplish something, he seldom gave up its pursuit and waited patiently, perhaps for years. Hasan bin Sabbah was ambitious, but it was not personal ambition. He fought for his faith not for own sake. In his administrative framework, he was seen a creative, bold, courageous and of strong nerves.

Giving an example of Hasan's strictness against music, Charles E. Nowell writes in The Old Man of the Mountain that, "A man who frivolously disturbed the puritan austerity of Alamut with flute-playing was expelled from the fortress for ever." (cf. Speculum, vol. xxii, no. 4, 1947, p. 502). He left no male issue behind him, the two sons he had, having been sentenced to death. Juvaini (p. 680) writes that, "Hasan bin Sabbah used to point out to the execution of both his sons as a reason against any one's imagining that he had conducted propaganda on their behalf and had had that object in mind." According to Unity and Variety in Muslim Civilization (ed. by G.E. Von Grunebaum, New York, 1956), "The severity of Hasan-i Sabbah against the peccadilloes of his sons is a proof of the moral discipline which reigned at Alamut." He had numerous opportunities to arrogate the powers of religious leadership to himself, but he always made himself sub-servient to the cause of the Imam. Once his few followers wrote up a genealogy for him in the usual elegant style, he, according to Marshall Hodgson in The Order of Assassins (Netherland, 1955, p. 51), "said to have thrown it into the water, remarking that he would rather be the Imam's favoured servant than his degenerate son." E.G. Browne also writes in A Literary History of Persia (London, 1964, 2:20) that Hasan had said, "I would rather be the Imam's chosen servant than his unworthy son." In view of Jorunn J. Buckley, "Hasan's followers were called the party of the truthful, adhering to Hasan's total authority as supreme teacher. Of course, this party's real leader was the Imam, hidden to mortal eyes. Hasan did not try to be recognized as the Imam, rather, his role was that of the hujja, who, as noted, demanded full obedience in the occultation period." (vide Stvdia Islamica, Paris, LX, 1984, p. 141).

"The use of wine was strictly forbidden to the Ismailis," writes John Malcolm in The History of Persia (London, 1815, 1:401)) "and they were enjoyed the most temperate and abstemious habits." Syed Amir Ali also writes in The Spirit of Islam (London, 1955, p. 340) that, "Hasan bin Sabbah himself was a strict observer of all the precepts of religion, and would not allow drunkenness or dancing or music within the circuit of his rule." According to Jamiut Tawarikh (p.134), "The rest of the time until his death, Hasan bin Sabbah passed inside the house, where he lived; he was occupied with reading books, committing the words of dawa to writing, and administrating the affairs of his realm, and he lived an ascetic, abstemious and pious life."

Hasan bin Sabbah took up his residence in the tower of Alamut. His quarters were a bedroom and library. It is said that only two times during his residence did he find time to emerge from his modest lodgings into the open air. Yet it was here, in his modest quarters that he supervised the stern training of his ardent young fidais. Coarsely attired, consuming simple fare, abjuring wine under penalty of death, devoting their lives to the acquisition of the physical and intellectual skills needed for the accomplishment of their missions, these fidais were intensely loyal to him.

Hasan bin Sabbah fell ill in the month of Rabi II, 518/May, 1124. When he felt that the shadows of death were closing upon him, he summoned his lieutenant at Lamasar, Kiya Buzrug Ummid, and designated him as the next ruler of the Nizari Ismaili State. He also appointed three seniors for assisting Kiya Buzrug until such time as the Imam himself came to head his realm. These advisors were Didar Abu Ali Ardistani, Hasan Adam Qasrani and Kiya Ba Jafar (d. 519/1125). Hasan bin Sabbah died towards the end of Rabi II, 518/middle of June, 1124 at the age of 90 years, and ruled the Alamut and other fortresses for 35 years.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral HASAN KABIRUDDIN, PIREncyclopedia Topic

"Pir Hasan Kabiruddin, the son of Pir Sadruddin was generally known as Syed Hasan Shah, Pir Hasan Shah, Syed Sadat, Gur Pir Hasan al-Hussain, Makdum Syed Kabiruddin Shah etc. He is however known in Uchh Sharif as Hasan Dariya. He was born in Uchh Sharif in 742/1341 and was the first Indian pir to be born in India. He was endowed from birth with deep spiritual insight and strong common sense combined with sympathy and love for his fellow beings, and was also noted for his piety since childhood.

When Pir Sadruddin visited Iran for the second time, Pir Hasan Kabiruddin eagerly desired to join him. Owing to tedious journey, he was not taken to Iran. Being become forlorn, he started his petition, and prepared a turban for the headgear of Imam Islam Shah. It is known that he also managed to reach Kahek. Imam Islam Shah was rejoiced to see his devotion, and invested him with the mantle of a hujjat, or Pir to be effective after his father.

In 700/1300, Alauddin Khalji appointed Malik Sanjar, surnamed Alp Khan (1297-1317) as a governor of Gujrat and the old Hindu capital Annhilvad became the seat of the governor. Zafar Khan, surnamed Muzaffar Khan (d. 813/1403), one of the trusty nobles of Firuz Khan had been sent from Delhi as the governor of Gujrat in 793/1391. He established an independent Sultanate of Gujrat in 810/1407, and was the first Muslim ruler of Gujrat to suppress Shi'ism in his domains. His son Tatar Khan, surnamed Muhammad Shah (d. 846/1442) ascended the throne of Gujrat in his father's lifetime. He wanted to capture Delhi, but his father opposed him, thereupon, he imprisoned his father in 803/1403 at Asawal. He ruled for 32 years in Gujrat and twice (816/1414 and 824/1420) made fierce attempt to force the Hindus to adopt Islam. He was succeeded by his son, Ahmad I (d. 846/1442), who brought under his control the whole land of Gujrat and its adjoining territories. He too severely domineered the Ismailis. He was followed by Ghazan Khan, surnamed Tajuddin Sultan Muhammad Shah, but he died soon afterwards. In the meantime, Muhammad Khan bin Nimat Khan, the vizir captured the throne and assumed the title of Alauddin Muhammad Shah. It will be appropriate to infer that during the Muslims occupation of Gujrat and its political turmoil, Pir Sadruddin and Pir Hasan Kabiruddin exercised strict taqiya during their religious operations in Gujrat.

Pir Hasan Kabiruddin's association with the Indian Sufis is also well known. Like his father, he also composed ginans. He was a strict vegetarian and his dress, living and food were characterized by a rare simplicity. He was a man of quiet and unassuming disposition completely immersed in the interpretation of the ideas, which absorbed the greater part of his attention and concentration. He was contemplative, thoughtful and fond of loneliness. The tradition has it that he had all the times a bowl of coconut husk from which he ate and drank frugally. It is also said that shortly before his death he retired into solitude. He died in 853/1449 in Uchh Sharif, and was buried in his own house, which became a famous shrine in Uchh Sharif. Shaikh Abdul Haq Mohadis Dehlvi (1551-1642) writes in his Akhbar al-Akhayar (comp. in 998/1590) that, "The greatest miracle of Pir Hasan Kabiruddin is that he converted sizable infidels to Islam. One has no courage to disobey him and embraced Islam in a trice whom he preached, making the non-believers to flock at him in masses." (pp. 372-3)

Pir Hasan Kabiruddin had eighteen sons and one daughter, viz. Syed Awaliya Ali, Syed Kasiruddin, Syed Ali Gohar Nur, Syed Alam Shah, Syed Rehmatullah Shah, Syed Adil Shah, Syed Jafar Shah, Syed Israil Tayyar Ghazi, Syed Shahbaz Ghazi, Syed Sabze Ali, Syed Islam Shah, Syed Imam Shah, Syed Farman Shah, Syed Ismail, Syed Nur Muhammad, Syed Darwish Ali, Syed Lal Shah, Syed Bala Shah Buland Ali, and a daughter Bai Budhai.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral HasheEncyclopedia Topic

Will be

Various Sources HASHEM SHAH, 14è. PIRName

(404 - 458 A.H) declared as Pir in 448 A.H by Imam Mustansirbillah 1.After his death in Cairo in 458 A.H., his eldest son, SatGur Noor succeded him as Pir. He was a great traveller.

(404-458AH), nommé Pir en 448AH par l'Imam Mustansir Billah I. 7 fils dont l'aîné Satgoor Noor lui succéda à sa mort au Caire en 458AH. Grand voyageur.

Heritage Dictionary of ismailism, entry #232general HASHEM SHAH, SEYYEDName

Contemporary of Pir Baba Hasem Shah. Great grand son of Pir Hassan Kabirdin.

Contemporain de Pir Baba Hashem Shah. Arrière petit-fils de Pir HK.

Heritage Dictionary of ismailism, entry #234general HASHISH [ see ASSASSINS ]Encyclopedia TopicEncyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral HasiEncyclopedia Topic

Pickaxe

Various Sources HasratEncyclopedia Topic

Regret, unfulfilled desires, remorse

Various Sources HASSAN KABIRDINName

See. KABIRDIN, HASSAN

Heritage Dictionary of ismailism, entry #285general HASSAN SHAH, SEYYEDName

Descendant of Pir Hassan Kabirdin by his son Sayyed Remtullah Shah. HE was also known as Pir Doola (m. 1792). Last Vakil*.

Descendant de Pir HK par son fils Seyyed Rémtullah Shah. Aussi appelé Pir Doola (m.1792) à Bombay. Dernier WaKIL*.

Heritage Dictionary of ismailism, entry #132general HASSAN SHAH, SEYYEDName

Died in Bombay in 1792. Descendant of Pir Hassan Kabirdin by his son Rehmtullah Shah*. Also known as Pir Doola*.

Mort à Bombay en 1792. Descendant de Pir HK par son fils Rehmtullah Shah*. Connu sous le nom de Pir Doola*.

Heritage Dictionary of ismailism, entry #241general HASSAN, HAZRAT.Name

3A.H/625 - 507 A.H/671. Son of Hazart Ali and Bibi Fatima. 2nd Pir, member of Ahl-e-Bayt*. Acceded to Caliphate in 40A.H. Had 15 children. Was imprisoned by Muawiya. sv.Baqiya.

3AH/625-50AH/671. Fils de H. Ali et Bibi Fatima. 2è. Pir, membre du Ahl-è Bayt*. Accéda au Califat en 40AH. Eut 15 enfants. Empoisonné par Muawiya. v. BAQIYA.

Heritage Dictionary of ismailism, entry #236general HASSANALI, 40è. PIRName

Imam Hassanali took back the Piratan after the death of Pir Ali Asgar Beg*. Later appointed Pir Mirza Qasim Ali. As per his wish, he was buried in Najaf.

Imam qui reprit le Piratan* après la mort de Pir Ali Ashgar Beg*. Plus tard nomma Pir Mirza Qasim Ali. Enterré à Najaf (Iraq) selon sa volonté.

Heritage Dictionary of ismailism, entry #242general HastaEncyclopedia Topic

Laughing

Various Sources HastaniEncyclopedia Topic

A category of woman from the four types

Various Sources HastaniEncyclopedia Topic

Female elephant

Various Sources HastiEncyclopedia Topic

Elephant

Various Sources HaSTINoun

V. HATHI, éléphant. "HaY ZINDAH KETA HaSTI NO DAN..."

Heritage Dictionary of Ismailism, entry #576general Hasti ramtiEncyclopedia Topic

Skipping and jumping

Various Sources HatEncyclopedia Topic

Shop

Various Sources Hat / HatiEncyclopedia Topic

Shop, business

Various Sources Hat patEncyclopedia Topic

Shop, trading, market, trade centre

Various Sources Hat patanEncyclopedia Topic

Shops, business

Various Sources Hat vaniEncyclopedia Topic

Worldly affairs, trade, shop, arrogant talk

Various Sources HataEncyclopedia Topic

Cannot be seen

Various Sources HATEM B. MAHMOUD B. ZAHRAHName

(449 - 498 A.H) Dai. Born in Sirmin. Close friend of Hassan bin Sabbah*. Studiedat "Court of Dawat" and Dar-al-Hikmat*". Was found dead in 498 A.H.

(449-498AH). Dai né à Sirmin. Ami de Hassan b. Sabbah*, études à la "Cour de Dawat" et Dar al-Hikmat*. Trouvé mort en 498AH.

Heritage Dictionary of ismailism, entry #243general Hath / hathEncyclopedia Topic

Hand

Various Sources Hath ghaseEncyclopedia Topic

Wring hands, rub palms

Various Sources Hath jaliyaniEncyclopedia Topic

Of holding the hand

Various Sources Hath jodiEncyclopedia Topic

With folded hands

Various Sources HathaEncyclopedia Topic

With hands

Various Sources HatheEncyclopedia Topic

With hand, in their hands, by hand

Various Sources HathelaEncyclopedia Topic

Hand

Various Sources HathiEncyclopedia Topic

Hand

Various Sources HATHINoun

Eléphant. Dans le KaRTA JOUG* l'éléphant était sacrifié lors de la cérémonie du GHaT PAT*

Heritage Dictionary of Ismailism, entry #577general Hathi hathiEncyclopedia Topic

With the hand

Various Sources HathidunEncyclopedia Topic

Hand, support

Various Sources HathilaEncyclopedia Topic

Adamant, arrogant

Various Sources HathinuEncyclopedia Topic

Support, helping hand

Various Sources HathiyaEncyclopedia Topic

Hands, helms

Various Sources Hatiya / HatyaEncyclopedia Topic

Murder

Various Sources HatoEncyclopedia Topic

Was

Various Sources Hato hatEncyclopedia Topic

Publicly, in the market

Various Sources HavaEncyclopedia Topic

Carnal desires

Various Sources HavalEncyclopedia Topic

State, condition

Various Sources HaveEncyclopedia Topic

Now

Various Sources HaWENoun

Maintenant.

Heritage Dictionary of Ismailism, entry #578general HAYDER ALI, 30è. PIRName

Named by Imam Abd as-Salaam. Sent numerous dais to Turkey and Central Asia. Died during the Imamat of Imam Abuzar Ali.

Nommé par l'Imam Abd as-Salaam, envoya de nombreux dais en Turquie et en Asie Centrale. Mourut sous l'Imamat de Abuzar Ali.

Heritage Dictionary of ismailism, entry #227general HAYTHAM AL-BASRI, al-HASSAN B.Name

(962-1038) Famous mathematician and physicist born in Basra. Imam Al-Hakim asked him to study and regulate the damage caused by the floods of the River Nile.

(962-1038). Célèbre mathématicien et physicien né à Basra. L'Imam al-Hakim lui demanda de régulariser les inondations provoquées par les crues du Nil.

Heritage Dictionary of ismailism, entry #245general