ARABIC
Ansab al-Ashraf (ed. M. Hamidullah, Cairo, 1905) by Baladhuri
Kitab at-Tabaqat (ed. E. Sachau, Leiden, 1955) by Ibn Sa’d
Diwan (Beirut, 1971) by Kuthayyir bin Abd Rehman Azza, ed. by Ihsan Abbas
Kitab al-milal wal nihal (tr. Kazi and Flynn, London, 1984) by Shahrastani

PERSIAN
Athar’i Muhammadi (comp. 1310/1893) by Muhammad Taqi bin Ali Reza

ENGLISH
Gazetteer of the Province of Sind (1876)
History of Sind (Karachi, 1902) by Mirza Kalichbeg
On Mahdis and Mahdi’ism (London, 1915) by D.S. Margoliouth
Gazetteer of the Province of Sind (Bombay, 1927)
Some Muhammadan Shrines in Western India (Bombay, 1936) by W. Ivanow
Collectanea (Holland, 1948) by W. Ivanow
The Shia of India (London, 1953) by J.N. Hollister
Amir Pir Mela (Paigham fortnightly, August 15, 1968, pp. 4-6) by H. Cumber
Brief History of Ismailism (Dar-es-Salaam, 1974) by Dr. Abualy A. Aziz
The Mihran of Sind (Lahore, 1979) by Major H.G. Raverty
Multan : History and Architecture” (Islamabad, 1983) by Dr. Ahmad Nabi Khan.
Ismaili through History (Karachi, 1997) by Mumtaz Ali Tajddin
Jerruk and the Ismailis (Karachi, 1999) by Mumtaz Ali Tajddin
Encyclopaedia of Ismailism (Karachi, 2006) by Mumtaz Ali Tajddin
As-Sajjad (Karachi, n.d.) by Syed Nawab Ali

URDU
Tawarikh-i Zila’e Multan (Lahore, 1884) by Munshi Hukam Chand
Uchh Sharif (Lahore, 1999) by Zubayr Shafi Ghori
Pir Tajuddin alias Shah Turrel (Hyderabad, 2003) by Noor Ali Valliani
Dastan-i Hazrat Imam Hanif (Hyderabad, n.d.) by Gul Mohd Azad Sufi

GUJRATI
Ismaili Satpanth Prakash (Bombay, April 12, 1918 & Dec., 12, 1920)
Nurun Mobin (Bombay, 1936) by A. J. Chunara
Kalam-i Imam-i Mubin (Bombay, 1953)
Motti Satveni’ni Vel (Ahmedabad, 1960) by Syed Muhammad Shah
Pir Padhariya Aapan’e Duar (Bombay, 1986) by Abdul Hussain

KHOJKI
Manuscript of the Ginans (comp. 1780)
Satveni’ji Vel (Bombay, 1906) by Syed Muhammad Shah
Manuscript of the Ginans (comp. 1902) by Ghulam Hussain of Var

Let us recapitulate the whole discussion that the location of Amir Pir provides an avenue for various healthy activities. It is a best gala for excursion. It is a historical place associated with the history of Jerruk. It should be maintained and that its annual mela should not be abolished. Karachi, Hyderabad and other cities in Sind are thickly populated that none can muster large gathering of the Ismailis except the location of Amir Pir. Some regular and casual venerators visit the cave for vows, but the average visitors come for excursion. It should not be discontinued at the cost of few venerators.

The Ismaili pilgrims should go through its actual history that it has no concern or link with Ismaili faith. Believing in the concealment of Ibn al-Hanafia and making vows in the cave apparently denote an acceptance of the doctrine of the Kaysania sect. This sect does not exist now in the world, but it seems that the venerator elite shares in its revival. It is a very devastating effect on the moral, social and religious attitudes of some people, professing one thing and practicing another. There is no place of reverence or paying homage to any known or unknown cave, tomb of any Imam, Pir or Saint in Ismailism. If this point is cleared in the minds of the people, there is no other reason to wind up the Amir Pir Mela. Before its liquidation, it should keep in mind that there is a Jamatkhana as well as the historical residence of Imam Aga Ali Shah.

The Regional Council for Sind should control the irresponsible persons, who freely place plaques bearing false dates and legends. The plaques written in modern period should be removed, especially the plaque on the entrance of the mosque. Besides, the word “mosque” should not be written thereon. Instead, the word “place for the prayers” should be mentioned if required, otherwise it should not be dressed alike. Since the mosque comes within the circuit of the land of the Ismailis, it would perhaps cause difficulty in case the need of its demolish arose in future.

It must be mentioned in concluding lines that the followers of Mawlana Hazar Imam must look ahead and abandon the immaterial practices inherited from past period. If the making of vows in the cave was the part and parcel of the Ismaili faith, it would not exceed to Karachi and Sind, but the Ismailis of other parts of the world would have also required to participate in the Amir Pir Mela. It devolves upon the Ismailis to decide with their own reason.

Earlier, there was an open piece of land on the hill surrounded with small mounds and sand-hills. It is difficult to ascertain its size during its acquisition. It is however assumed that originally its size was 10 acres. Later, few more surrounding areas were obtained from the government. The document of the Registry Office of Thatta confirms that the size of the location was 14.10 acres in March 4, 1955. Further sites were also acquired till it reached to 24 acres. The location was thickly covered with thorns and wild bushes. The pilgrims came on camels and wheeled carriages and lodged in the small huts of jute. The local people at the distance of three miles in the village of Khoodie came to sell milk, butter, fish and mutton. Water was hygienically pure. The water carriers brought water in the earthen pitchers from the lake. Below the hill was the cave with simple enclosure of the quba, where the people reached through a rough slope passage.

The pilgrims visiting the cave were mostly the seekers of financial and material prosperity. The newly wedded couples came to untie the knot (chhera chhori), which had been tied during marriages by joining nuptial dress of bride and bridegroom. During the ceremony, they hurled coins in the air. Few families also brought their newborn babies to clear their scalps and tied the threads around their necks as the sign of good omen. The old vows were repeated, which were not fulfilled, or replaced by new vows. The pilgrims entered the chamber of the cave in sitting posture and crawled slowly onwards alike, and terminated from the exit door by keeping the faces focused on the cave. The kissing of the different articles in the cave was a normal feature. Each pilgrim was given a sacred thread and piece of coconut.

There was an old musafarkhana below the hilltop, being a square of 50 yards each side, made of stone and lime : three sides were formed into rooms, the front part supported on pillars of stones. The height of the inside walls was 15 feet. It was demolished most probably after 1840, but existed when Captain E.P. Delhoste visited Amir Pir’s location in 1839.

There existed two main lakes called Kinjar and Soneri, lying between Thatta and Jerruk. These lakes were fed with water by hill torrents and heavy rainfall. Soon after the independence of Pakistan, these lakes were dried up and turned into two deep depressions. It was reported on March 1, 1957 that a biggest artificial lake would be made known as the Kalari Lake, spread over an area of 45 square miles, with at points, four miles width and 20 miles length. Its depth would range between 16 and 18 feet containing 1,25000 million gallons of water (20,000 million cubic feet). The long canal of 40 miles thus had been taken out from the right bank of the Indus at the Ghulam Mohammad Barrage, feeding the lake constantly to act as a reservoir for the lower Sind. The Kalari Lake engulfed the Kinjar and Soneri lakes situated on the right bank of the Indus at a distance of 80 miles from Karachi. This unification of Kinjar and Soneri lakes cherished as the Kalari Lake in 1960. Accordingly, the area of Amir Pir fell within the Kalari Lake. The Government built a bund (small dam) around the Amir Pir’s cave at a cost of one lac rupees for its protection in October, 1958. In January, 1972, the Kalari Lake was renamed as the Kinjar Lake.

On March 4, 1996, Syed Abdullah Shah, the Chief Minister of Sind performed ground breaking ceremony of drinking water supply scheme at Amir Pir. The scheme had been approved at a cost of Rs. 53,886 million executed by Sind Arid Zone Development Authority. Rs. 5 million had been provided under Social Action Program for its implementation. The scheme completed in two years. It started to provide sweet, clean and bacteria-free chlorinated water to about 9000 people and 50,000 animals of village Suleman Brohi and 16 other settlements in Union Council Jhimpir through 22 km main and 12 km branch pipelines from Kinjar lake. The area fell within arid zone, the provision of sweet surface water for drinking to people of these parched areas mitigated their sufferings as they used to fetch potable water from far off places by foot in very hostile weather condition.

On November 17, 1920, the Ismaili leaders declared construction of the houses in Amir Pir, such as Itmadi Bhula Ali Khimani and Merali Khimani announced five houses each, one by Varas Rahim Basaria, two by Mukhi Sajan Damji, etc. According to a report, there had been 36 houses in 1930.

There is an old room to the right side of the cave. It is said that the Ismaili pilgrims used it for the prayers when no Majalis Hall or the Jamatkhana existed. It was lastly renovated in 1984.

The 14th Shaban to 18th Shaban represented old dates of the Mela. In 1913, its charge came into the hand of the Ismailia Supreme Council, Karachi. In 1920, the Imam changed its date and fixed 15th to 20th November. Later, its supervision was handed over to the Hy-Sultanabad Local Council Management, who fixed the date from 10th to 19th November.

With the cooperation of the Hy-Sultanabad Council, Pir Amir Khidmat Committee in Kharadhar, Karachi was founded on June 16, 1968 for providing manpower of volunteers and other facilities during the Mela. Its first President was Sadruddin Dhala Bachoo with Hon. Secretary Ashraf Ali Muhammad. In 1981, the Regional Council for Karachi and Sind took over its charge till 1989. When the Regional Council for Sind came into existence with the imposition of the New Constitution in 1986, it took over its charge in about 1990. In the meantime, the Pir Amir Khidmat Committee also liquidated in 1994.

On November 10, 1951, a certain Tajddin repaired the “Shah’ja Kadam” with marbled enclosure in memory of his late father, Muhammad Kurji. He put there a curious plaque, which reads: “Dargha Khanaqa’i Pir Amir.” Beside, Tajddin also built a hall, known as the Vanda Hall on November 10, 1951 in memory of his late father along with the members of the Young Ismailia Club, Kharadhar, Karachi.

The mosque is the highest edifice on hilltop. It was built around 1929. In 1972 and again in 1980, the author did not find any trace of inscription or written plaque outside or inside the mosque. Later, someone has put there a plaque with the words, “Muhammad Hanif Masjid” with a false date of May 27, 1494. The writer actually intended to justify the fictitious traditions to attract the visitors. Writing fictitious date clearly means to play with history when one fails to confirm the genuineness of the oral traditions. The writer also meant to give a long life to the Amir Pir Mela. Unfortunately, there is no restriction on putting the plaques in different places in Amir Pir. It will provide free rope to the venerator elite to cultivate false stories.

In 1950, there was no significant construction of the houses. In 1951, the practice of building small houses started and became more rapid after 1984. According to a survey, there were 167 built houses in 1987.

In sum, the veneration of the cave attributed to Amir Pir is to the extent of some persons, who have leaning towards it. In order to legitimate the old traditions and enhance a further lease of life to the legend of the cave, many fictitious plaques and stories have been created by vulgar section. Before installation of any plaque, it must be verified and approved from authority concerned. This practice perhaps may influence the new visitors, but cannot resist before the historical fact. The physical face of the Amir Pir Mela will differ after ten to fifteen years if it is not restricted.

In the Mehmani of Itmadi Ghulam Hussain Alinani, the President of the Council of Tando Muhammad Khan, Imam Sultan Muhammad Shah said in Karachi on April 18, 1920, “ You have taken much trouble to build a Majalis Hall on the (hill of) Amir Pir, an excellent work you have done. It is now hot season; therefore, I cannot come there, but will come on next trip in winter. Now you and the members of the Council visit in winter season to perform its opening ceremony. This is the territory of Sind, having such good mela, but its untimely celebration is not good. It is not better when the epidemic of cholera breaks out in such season, and sometimes (potable) water is also not available, causing many hardships. For example, the majalis in Poona was recently organized. I myself have established the majalis, but due to the hardships faced by the followers, I wound up the majalis in Poona. In Sind, the place for the mela is an ideal, therefore, I do not close it. I order that the mela should be celebrated in cool and moderate weather. The mela of Pir Amir should start on 15th November, when the climate is neither hot nor cold. The mela of Pir Amir should be performed on that time. The mela of Pir Amir was celebrated on 15th Shaban (Shab’i Bharat), it should be now on 15th November. Consider 15th November as the Bharat’s date, and perform your vows and pledges relating to the Bharat on that occasion. I order to all that if you want to have a trip of Amir Pir, you must go on 15th November.”

a) The Imam admired the services of Itmadi Ghulam Hussain Alinani for constructing a Majalis Hall in the barren site of Amir Pir. The Imam did not like that the mela should be confined to reverence in its entirety, therefore, the permission for the Majalis Hall was granted to summon the visitors close to their religious precepts as well.

b) The Imam retained the tradition of the mela in Amir Pir in 1920 provided it was celebrated in winter season to mitigate sufferings of the visitors, who wished to attend it.

c) The Imam cited an example of the annual majalis of Poona, which he established in 1903 and wound up after few years because of the hardships of the visitors. It was however merged with other annual majalis. In sum, the annual majalis were established, wound up, merged or substituted according to the circumstances. On the other hand, the condition in Amir Pir Mela was quite different. It executed role of a fertile site for socialization. It was not closed in 1920 because in its very nature, it could not be substituted or merged.

It is also probable that the winding up of the Amir Pir Mela was not ordered on April 18, 1920 because the Imam was to extirpate the growing plant of the veneration in the Hyder Shah’ji Kothi in Karachi on May 3, 1920. Its drastic action was necessary more than Amir Pir Mela. Reversely, the mela in Amir Pir provided a venue to solve social and religious problems of the Ismailis, therefore, no measure against it was taken in 1920.

d) The Ismailis, rather Islam have no concept of Shab’i Bharat on 15th Shaban – the lunar date falling in summer and winter. In order to celebrate the mela regularly in winter, the Imam fixed the date of 15th November – a solar date.

e) The Imam emphasized to perform henceforward the vows on 15th November by considering it the vows of Shab’i Bharat. Be focused a point in mind that the Imam indirectly initiated to relieve the Ismailis from the bondage of the culture of Shab’i Bharat.

The tendency of making vows was the causative factor of the gathering in Amir Pir. In the first phase, the Imam tactfully shifted the vows from Shab’i Bharat to Amir Pir mela. When the time matured in next phase, he made several farmans against the vows. One can glean from the procedure the Imam had followed that the vows and reverences apart from the socialization in Amir Pir Mela were immaterial practices.

f) In the above farman, the Imam did not make a slight reference of the cave and the legend thereof. Besides, the farman clearly refers to the mela on the hill, where the Majalis Hall exists, but not down the Soneri lake, where the cave exists. The Imam also did not approve the fantastic legends associated therewith.

The Indian Ismailis were quite isolated from one another devoid of the spirit of pluralism when Imam Hasan Ali Shah arrived in India in 1842. In order to bring the scattered Ismailis at one platform, the tradition of holding annual majalis in different parts of India was started for socialization.

The Panjibhai group of Kandi Mola, Bombay under Daud Khan Muhammad made humble request to Imam Sultan Muhammad Shah for inaugurating the annual majalis in Kathiawar. The Imam graciously granted permission, and thus the first annual majalis started in 1887 in the village of Goga, Kathiawar. It was attended by 500 Ismailis. Varas Essa, Muhammad Budhwala and other delivered waez. The jamat was provided facilities of lodging and boarding. In 1888, Varas Ibrahim Varas Ismail Gangji deputed Mukhi Jamal Megji in Babariyawad to make survey for inaugurating the majalis in other regions. In 1892, another majalis started in the village of Unna, then in 1893 in the villages of Khamba, Saila, Akhiyana, Zalawad and finally in Rajsitapur in 1894. For overcoming the management of the majalis, few majalis were merged with one another, and only three majalis remained continued in Goga, Khamba and Rajsitapur. The Imam visited Kutchh in 1900, where Kamadia Haji urged for the annual majalis in Kutchh, which was allowed, and thus it was started in Jamanagar. On other side, the 4th annual majalis in Kathiawar also started in 1903 in the village of Vardha, then also in Poona and Ahmedabad. Besides, the similar majalis also began in 1904 at Kotada Sangani, Rajkot and Vankaner. In short, the tradition of annual majalis became more famous in Kathiawar, Kutchh and Gujrat. In 1920, Pir Sabzali also started an annual majalis in Sialkot due to the reason that the Ismailis were scattered in 71 different villages. In 1912, another three monthly majalis on every 14th of lunar month were started in Var, Ghulam Mulla and Mirpur Sakaro in District Thatta.

In the above annual majalis, the aim and objective were apparently to impart the jamat religious knowledge and save them from going astray. On other hand, its purpose ensuing from different farmans of the Imam was to bring the scattered Ismailis on one well-knit platform, to give them religious knowledge and latest news of other jamats and to enter them into mercantile as well as matrimonial relations.

The above annual majalis were not started in some other parts of India, where the purpose of socialization was already in operations to some extent, such as the annual fair of Pir Dadu, Hasan Shah and Syed Ghulam Ali Shah in Kutchh, Syed Fateh Ali in Kathiawar, Hasan Pir in Ganod, Kathiawar, Pir Kassim Shah in Mudana, Gujrat, Shah Turel, Shah Kapoor and Amir Pir in Sind. Both the annual majalis and the annual fairs served the same purpose, except that the fairs in the shrines were famous in addition for veneration. On this juncture, Imam did not feel it necessary to touch the issue of annual fairs of different shrines. Whenever the Imam was asked to wind up the mela of a certain shrine, he ordered to build there Majalis Hall or Jamatkhana.

Be it known that during the Aga Khans period in India, the traditions, customs and practices of the Ismailis were quite different. The Imams had three options to operate. Either purge it by direct ruling, or by indirect injunction, or create such environment that the awakened minds should apply their own reason to judge the fact. These three methods highly proved beneficial in changing the religious and social conditions of the Indian Ismailis.

For instance, the Ismailis observed the Sunnite precepts on many occasions. In order to emphasize the Shi’ite root of the Ismailism, Imam Hasan Ali Shah issued a decree on October 20, 1861, in which he expressed his desire to bring the Ismailis to conform to the practices of the Shia Imami Ismaili creed of his holy ancestors, regarding marriage ceremonies, ablutions, funeral rites etc. The decree ended thus, “He who may be willing to obey my orders shall write his name in this book that I may know him.” Hence, the Indian Ismailis were relieved from the bondage of the non-Shi’ite rites.

The Indian Ismailis thus knew it well that they were a branch of the Shi’ites. Being the Shi’ites, they commemorated the mourning congregations in the Moharam. It was therefore further necessary to make them known that they have no concern with such practice. The Imam made the indirect injunctions, such as Imam Sultan Muhammad Shah said, “The throne (gadi) of Imam Hussain is with me. I am Imam Hussain” (Nagpur, 28/11/1903), “It is the work of the Ithna Ashari to shed tear in eyes” (Rangoon, 17/2/1914), and “Keep yourselves away from the Yazid of present time” (Karachi, 26/1/1938).

Then, the Imam issued direct orders: “People go to Kerbala, where they physically look at the houses (shrines) of stones, clay and golden. So what? Make the esoteric houses, which are useful indeed” (Zanzibar, 16/8/1905), “There is no benefit in weeping and striking (the breast) while (listening) the story (kissa) of the Kerbala. Imam Hussain had laid down his life for the cause of Islam and showed prowess. You also perform such feats, do virtuous deeds and bring others in the path. Imam Hussain sacrificed his life for such works, not for weeping or striking. Do virtuous work in place of the kissa” (Bombay, 21/12/1934), “They have taken (the path of) paganism, who make the tabut (miniature of Imam Hussain’s tomb) in Lasbela. Close it who prepares the tabut. This is a wrong” (Karachi, 1/5/1920) and “I have made farmans thousand times not to make tabut. You have been told thousand times not to do it. It is not the Ismaili base to perform such practice of Moharam” (Karachi, 26/1/1938).

Likewise, it seems that the reverence to the shrines and making vows thereof during particular mela was left upon the rational thinking of the followers to decide with reason (aql) in the light of the Imam’s guidance whether such practice was permissible and forceful in Ismaili tariqah or not. For instance, the Imam said, “Do not bow before others except me. I give you what you demand, therefore, you do not run behind others.” (Hydrabad, 26/2/1900) and during the forgiveness of the vows, he said, “This time I forgive you. Do not make vows for anyone in future or on any occasion. I make this farman for all. Do not make any vow except in the Jamatkhana” (Zanzibar, 27/7/1914). The believers gradually pondered upon Imam’s exhortations with their reason (aql) and forsook all such immaterial trends. Consequently, it brought tremendous impact in the religious life of the followers.

In some places, the culture of veneration had a powerful hold as if the nails are set in the flesh. It is probable that a small lobby of the venerators would have given priority to their old practice, deviated or become an isolated body in the mainstream of the community had the Imam prevented them openly not to visit the place like Amir Pir Mela. Imam’s root policy was to consolidate the isolated community without hurting feelings of few followers. The Imam however ordered to build Majalis Hall in the mela to bring them close to their religious practices.

We have discussed heretofore that the Imam did not wind up the old traditional mela in India through direct injunctions for some reasons. Nevertheless, he never provided a free rope to the followers to start, grow, develop or nourish any rotten trend or immaterial practice newly crept in the community, and ordered to close it immediately. For illustration, Syed Hyder Shah belonged to another line of Pir Hasan Kabiruddin. He had a stable in the locality of Kharadhar, Karachi, known as “Hyder Shah’ji Kothi” (warehouse of Hyder Shah). He tied his horse in it, where a lamp remained lighted all the time. He died most probably in 1812 and was buried in the cemetery of Mian Shah. In 1898, his ruined warehouse was being sold, but some people opposed its disposal, rumouring that the warehouse (kothi) could not be sold because of its sanctity. Different stories were invented to prevent the sequestration of the property. The people concerned prepared an artificial grave of Syed Hyder Shah in it, and the local people were made to believe that Syed Hyder Shah was buried in the warehouse. It was also rumoured that he made his appearance on every Thursday night. The fabricated stories became effectual and prevented the sale of the warehouse on one side, but brought forth its negative effects on other side. It began to be venerated seriously on small scale as if a mausoleum, where the lamps were lighted in a row. Before the time it became a new venue of reverence, Chief Mukhi Rahmatullah Lutf Ali sent a report of the curious tendency of few people in 1918 to Imam Sultan Muhammad Shah at Bombay. During his visit to Karachi, the Imam made direct orders on May 3, 1920 that, “All of you listen to the farman attentively, which I am making now. The lamp is lighted and some people make vows in the warehouse (kothi) of Hyder Shah. Lighting lamp and making vow are quite incorrect. This is an act of major sin. This place does not have a Pir, nay the grave of the Pir. (Making reverence) is not the Ismaili practice. Granted that there exists grave of a Pir and to keep a memory - it is too not permissible (in Ismailism). It is not appropriate in Ismailism if there is a grave; it is a house of paganism. No person, therefore, light the lamp. There would have been equally thousand of warehouses. What is its benefit? It is absolutely harmful, therefore, I forbid you.” The Imam’s direct and timely guidance exterminated the growing plant of veneration in its embroidery stage. The warehouse of Syed Hyder Shah thus finally sold in November, 1920 without any opposition.

The importance of the mela in Indian subcontinent has largely melted away, and wherever the mob of the pilgrims is seen, it indicates that most of them are not coming for that “purpose” in comparison with the “purpose” of the Ismailis of a century ago. It is also important to note that the Imam attended many annual majalis in India, but never participated in the mela of any shrine.

The white mosque with a dome is the highest edifice on the hilltop. It cannot be confirmed who built it and why? E.P. Delhoste visited the location on February 10, 1839. He submitted to the British Government his “Historical Report on the Routes leading from Karachi to Jerruk” on December 26, 1839. He makes little mention of Amir Pir and other constructions, but did not make description of the mosque.

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It deduces from an old manuscript that when the Shi’ite pilgrims perceived absolute foothold of the Ismailis in Amir Pir after the formation of the Jamatkhana, they built in their absence a mosque with a staircase leading to the cave in 1929 for restoring their dominance, but their plan was foiled. Quite possibly this is so.

A’am al-fil 1
A’am al-Hazan 1
A’am al-Ja’ma 1
A’min 1
Abad 1
Abbassids 133
M. Abdus Salam 3
Ab-i-Shafa 4
Abjad 6
Ablution see Wuzu 7
Abortion see Isqat 7
Abstinence see Taqwa 7
Abu Abdullah as-Shii 7
Abu Ali Sina 8
Abu Hakim ar-Razi 11
Abu Yaqub as-Sijistani 11
M. Abul Hasan Ali 12
Abu Hasan Shah, Pir 15
M. Abuzar Ali 16
Adl 17
Adultery see Hudud 17
M. Aga Ali Shah 18
Aga Jhang Shah 19
Aga Khan Academy 19
Aga Khan Award for Architecturesee AKDN 21
Aga Khan Case 1866 20
AKDN 21
Aga Khan (Title of) 29
Ahad al-Muwakhat 33
Ahl al-Bayt 33
Ahl al-Dhimma 34
Ahl al-Sunna see Sunnis 590
Aiglemont 38
Ajam 38
Akhira 39
Akhlaq 45
M. Ala Mohammad 46
A’lam 47
Alamut 48
M. Alauddin Mohammad 50
M. Ali bin Abu Talib 54
Alids 57
Aligarh University 57
Alkab (pl. of Lakab) 59
All India Muslim Educational Conference see Aligarh Univ. 57
All India Muslim League 61
Allah 62
Allah Tohar 63
Aly Salomone Khan, Prince 63
Amir al-Umra 65
Amr 65
Amyn Mohammad, Prince 65
Angel see Malaik380
Ansar 65
Apostle see Nabi and Rasul
Aqaba 66
Aql 67
Arab 67
Arbitration Board see Conciliation and Arbitration Board 107
Arsh 68
Asas 68
Asbab al-Nuzul 69
Ashab see Sahaba 539
Ashbab al-Suffa 69
Asma al-Sifat 70
Assassins 70
Auz billah see Tauz 75
Award-Burd 75
Aya 75
Ayat al-Dhurriya 75
Ayat al-Ghadir 76
Ayat al-Kursi 77
Ayat al-Mawaddat al-Qurba 78
Ayat al-Mubahila 79
Ayat al-Tabligh see ayat al-Ghadir
Ayat al-Tathir 80
Ayat al-Ulul Amr 80
Ayat al-Wilaya 82
Azan 83
Azhar Park 83
Azhar University 84
M. Aziz 85

Bab 88
Backbiting see ghibah 149
Badr, Battle of 72
Bai Budhai 89
Bayat
Balance see mizan 410
Baltit Fort 91
Baraka 92
Bazakh 92
Beej 92
Beglarbegi 93
Berbers 93
Bhagat 94
Bid’a 94
Birth Control see Tahdid al nasl 94
Bismillah 94
Black clothes 95
Bohras see Musta’alins 440
Bribery see suht 583
Burial see kabr 333

Caliph see Kalifa 351
Chand Bibi 98
Chand rat see Lail at-qamar 370
Charity 98
Chhanta 99
Chiragh-I Rawshan 103
Conciliation and Arbitration Board 107
Covenant see Mithaq 108
Cursing see la’n, la’nah 372

Dadu, Syed 109
Dai, Dawa 110
Da’I al-Duat 111
Dajjal 111
Dar al-Hikmah 112
Darkhana 113
Darwish 114
Dasond 114
Dast bosi 116
Dawr-I kashf 117
Dawr-I satr 117
Death see Mawt 394
Devotional Literature 118
Dhikr see Zikr 651
Dhiram 121
Dhuldul 122
Dhulfiqar see Zulfiqar 652
Didar 122
Din 122
Dinar 124
Divorce see Talaq 124
Donation 124
Dower & Dowry 125
Druzes 126
Du’a see Salat 539
Du’a 129
Dunya 129
Durud see Salawat 547

Education see Ilm 219
Eid al-Adha 131
Eid al-Fitr 131
Eid al- Ghadir 131
Eid al-Milad al-Nabi 131
Envy see Hasad 175
Etiquette 132
Evian Conference 134

Fadak 136
Family Planning see Tahdid al-nasl 596
Farman 136
Fasting see Saum 551
Fatimids 136
Fatwa 138
Fa’y 138
Fidai 139
Finality of Prophecy see Khatam al-Nabiyyin 357
Fiqh 140
Firqa 143
Five senses 144
Focus Humanitarian Association 144
Food, lawful & unlawful 145

Gabriel see Jibrail 323
Gambling see Maisir 378
Ghanima 148
M. Gharib Mirza 148
Ghayb 149
Ghibah 149
Ghilman 150
Ginan see Devotional Literature 118
Girdkuh 151
Global Centre for Pluralism 151
God see Allah 62
Grave see Kabr 333
Gupti 151
Guru 152

M. Hadi bin al-Nizar 153
Hadith 155
Hadith al-aman al-ummah 156
Hadith al-Haqq 156
Hadith-I kisa see ayat al-tathir 80
Hadith al-Qudsi 157
Hadith-i Manzila 157
Hadith-i Kirtas 157
Hadith al-Safina 158
Hadith al-Saqlain 158
Hadith al-Tair 158
Hadith al-Yaum al-Dar 158
Hai zinda – Qaim paya 158
Haji Bibi Case 159
Hajj 159
M. Hakim 161
Halal wa Haram 173
Hamiduddin Kirmani 174
Hanif 174
Harb al-fidjar 175
Hasad 175
M. Hasan ala Zikrihi’s Salaam 175
M. Hasan Ali 178
M. Hasan Ali Shah 178
H. Hasan bin Ali bin Abu Talib 184
Hasan bin Muhammad Kiya Buzrug 186
Hasan bin Sabbah 187
Hasan Kabiruddin, Pir 191
Hashish see Assassins 70
Hazar Imam 192
Hazrat 192
Hell see Jahannam 304
Heretics 192
Hidden Ismaili Imams in Dawr-I Satr 192
Hijra 193
Hijrat al-Habashah 194
Hijrati-i Medina 195
Hilal see Lailat-qamar 370
Hilf al-Fudzul 196
Hira 196
History, Historiography, Historians 196
Horse Racing see Sibak al-Khayl 572
Hudaibia, Treaty of 201
Hudud 202
Puishment for murder 203
Punishment of a non-Muslim 203
Punishment for decoity 204
Punishment for theft 204
Punishment for adultery 206
Flogging 206
Stoning to death 206
Accusation of adultery 207
Drunkenness 207
General directions for execution of punishments 208
Hujjat 208
Hujjat Allah 208
Hunayn, Battle of 208
Hur 209
Huruf-i muqattat 210
M. Hussain bin Ali 210
Hypocricy see Munafiqun 432

Ibada 214
Iblis 214
Ibn Hawshab 214
Ibn Sina see Abu ali Sina 8
Idda 215
Ihsan 216
Lima see Fiqh 140
Litihad see Fiqh 140
Ikhwan as-Safa 216
Ilm 219
Imam 219
Imam al-Mubin 223
Imam al-Natiq 224
Imam Begum 225
Imam Mustaqarr wa Mustawda 225
Imam Shah 226
Imam Shahis 227
Imamate Day see Yaum al-Imama 641
Imamate, Doctrine of 230
Iman 231
Imtihan and Ibitila 231
Industrial Promotion Services see AKDN 21
Infallibility of Prophets and Imamas see Masum 389
Infidel see Kafir 334
Inheritance see Miras 402
Institute of Ismaili Studies Ltd 232
Intercession see Shafa’a 556
Ishq 234
Islam 235
M. Islam Shah 236
Islam, Image of in Western Countries 239
Islamic Era (date conversion) 244
Islamic Research Association, Bombay 245
M. Ismail bin Jafar Sadik 245
Ismaili Band 248
Ismaili Centre 251
London, Burnaby, Lisbon, Dubai, Houston, Dushanbe
Ismaili Constitution 253
Ismaili Council see Ismaili Constitution 253
Ismaili Flag 256
Early History 256
Pre-Islamic Period 257
Islamic Period 257
Fatimid Period 259
Alamut Period 261
Post Alamut Period 261
Modern Period 261
Green Colour 264
Red Colour 264
Ismaili Flag and New Ismaili Constitution of 1986
Ismaili Journalism 266
Ismaili Mission Conference 269
Ismaili Rule in Sind and Hind 269
Ismaili Scouts 277
Ismaili Society of Bombay 278
Ismaili Tariqah 278
Ismaili Tariqah and Religious Education Board 280
Recreation Club Institute 280
Ismailia Associations 282
ITREB 284
Ismailia Socio-Economic Conference 284
Ismailis 285
in Syria 285
in Yamen 288
in Iran 289
in Afghanistan 291
in Central Asia 293
in Indo-Pakistan subcontinent 284
in East Africa 295
in Burma 295
in Malaysia 295
in Sri Lanka 296
in Switzerland 296
in United Kingdom 296
in U.S.A. 296
in Canada 297
Ism-I Azam 297
Issqat 298
Istakhbara 298
Ithna Asharites 299

Jafar bin Mansur al-Yamen 302
M. Jafar Sadik 302
Jahannam 304
Jahiliyya 307
Jalal and Jamal 309
M. Jalaluddin Hasan 309
Jamal, Battle of 312
Jamakhana 312
Janna 315
Jawhar as Siqalli 321
Jazia 323
Jibrail 323
Jihad 324
Jinn 327
Jubilee 327
Judgment Day see Akhira and Qayama 39
Jugular Vein 329
Jura 330

Kaba 332
Kabr 333
Kadmus 333
Kafir 334
M. Kahir bin al-Muhhamad 334
Kalam-i Imam-i Moobin 335
Kalam-i Mawla 336
Kalb see Qalb 496
Kalma 337
Kamadia see Mukhi and Kamadia 431
Karamah see mujizah 429
Karim 338
M. Karim al-Husaynni 339
Kawthar 348
Khaibar 348
Khak-i Shafar 349
Khalifa 351
M. Khalilullah Ali I 351
M. Khalilullah Ali II 352
Khamr 355
Khanaqah see Jamatkhana 312
Khanavadan 356
Kharaj 357
Khatam al-Nabiyyin 357
Khidmat see Voluntary Services 628
Khilafat Movement 358
Khoja Panjibahi Club 359
Khoja, meaning of 359
Khojki 360
Khud Shanasi 361
Khuda 361
Khums 361
Khutba 362
Kiya Buzrug Ummid 361
Koran 363
Kul Kamadia 365
Kursi 366

Lady Aly Shah 367
Lail at-Harir 369
Lait at-Qadr 369
Lail at-Qamar 370
Lakab see Alkab 59
Lamassar 372
La’n, La’nah 372
Lauh Mahfuz 373
Legend of Paradise 373
Life 376
Life after Death Akhira 39
Love see Ishq 234

Magrib 377
Mahiz 377
Mahr see Dower-Dowry 125
Mainundiz 378
Mainat al-Uzama 378
Maisar 378
Majalis 379
Malaik 380
M. Mansur 381
Manzil 382
Marriage see Nikah 468
Martyr see Shahid 558
Masha Allah 383
Masiyaf 383
Masjid 383
Masjid, admission of women in, 384
Masjid-i Aqsa 389
Masjid-i Haram 389
Masjid-i Kuba see Masjid 383
Masjid-i Nabwi see Masjid 383
Ma’sum 389
Immunity of Prophets 390
Immunity of Imams 391
Mata Salamat 392
Mata Salamat umm Habibeh 392
Matter and Soul see Ruh wa Ma’da 528
Mauta, Expedition of, 393
Mawali 394
Mawla 394
Mawt 394
Maymun alQaddah 395
Mazhab see Religion 512
Mazhar 396
Mecca 396
Mecca, Conquest of 397
Medina 397
Meditation 398
Menstruation see Mahiz
Micro Finance Bank Ltd 400
Milad Sharif see Eid al-Milad al- Nabi 134
Milla see religion 512
Miracle see Mujizah 429
Miraj 401
Mirath (Inheritance) Law of 402
Missionary see Da’i and Dawa 111
Mithaq see Yaum al-Mithaq 410
Mithaq-i Medina 410
Mizan 410
M. Mohtadi bin al-Hadi 411
Mosque see Masjid 383
Muayyad fid-din as-Shirazi 412
Mubarak 413
Muhajir 413
M. Muhammad al Bakir 414
M. Muhammad al-Mahdi 415
M. Muhammad bin Islam Shah 418
M. Muhammad bien Ismail 419
Muhammad bin Kiya Buzrug Ummid 410
Muhammad Shah Dullah 411
Muhammad, Holy Prophet a.s. 422
Muhammad,the name 427
Muhkam and Mutashabih 427
M. Mu’izz 428
Mujizah 429
Mukhi and Kamadia 431
Mu’min 431
Munafiqun 432
Munajat 432
M. Murad Mirza 437
Mushrik 438
Music 439
Musta’alins 440
M. Mustansir billah I 444
M. Mustansir billah II 446
My Flag see Ismaili Flag

Nabi 449
Na’de Aly 449
Nafs 451
Naharwan, Battle of 452
Najh al-Balagah 453
Najat 454
Namaz see Salat 539
Name 454
Naming the Child 457
Nandi 458
Nagara Khan see Ismaili Band 248
Nasafi, an-Nasafi 459
Nasir Khusaro 450
Nasiruddin Tusi 461
Naskh wa Mansukh 461
Nass 462
Natiqu & Samit 463
Navroz 464
Naw Hisar 466
Nazrana 468
New Moon see Lail at-Qamar 370
Nikah 468
Niyya 470
M. Nizar I 471
M. Nizar II
Noor 476
M. Nuruddin Ali 477

Pandiyat-i Jawan Mardi 479
Pani Company 479
Panjibhai Club see Khoja Panjibhai Club 359
Panjtan-i Pak 481
Parable 481
Paris Conference 482
Poet & Poetry 484
Polygamy see Ta’addud al-Zawjat 591
Predestination see Qadr or Taqdir 489
Pride see Istakhbara 298
Prophet see Nabi 449
Prostration see Sajada 538
Purdah 487

Qadi 489
Qadi Noman 489
Qadr or Taqdir 489
M. Qaim 495
Qaim al-Qiyama see Qiyamat-i Qubra 503
Qalb 496
Qarmatians 498
Qatl al-Nafs 501
Qibla 502
Qiyama see Akhira 39
Qiyamat-i Qubra 504

M. Radi Abullah 505
Radi Allah-o Anho 505
Rahmat Ullah alaihi 506
Rajm see Hudud 202
Ramdeo 202
Rashiduddin Sinan 509
Rasikhun fi’l ilm 511
Rasul see Nabi 449
Recreation Club Institute see Ismaili Tariqah Board 280
Relection 512
Religion 512
Religion, Freedom of 513
Repentance see Tauba 616
Resurrection see Qiyamah see Akhira 39
Reward and Punishment 519
Riba 522
Banking & Productive Loans 525
Rosary see Sibha 579
Ruh 528
Ruh wa Ma’da 528
M. Ruknuddin Khurshah 528

Sadaqa 533
Saddrudin, Pir 533
Sa’f Safai Committee 537
Sahaba 539
Sahib az-Zaman & Sahib al-Asr 539
Sajada 538
Salat 539
Salat al-Fajr 546
Salat al-Maghrib 546
Salat al-Isha 546
Salawat 547
Salgirah 547
Salla’llahalaihi wa sallam 548
Salvation see najat 454
Satan see Shaitan 559
Satara 548
Satgu, Pir 548
Sat Sung 550
Saum 551
M. Sayed Ali 551
Seal of Prophecy see Khatimun Nubuwwah 552
Sects see Firqa 143
Self Realization see Khud Shanasi 552
Sermons see Khutba 552
Shab-i Barat 552
Shafa’a 556
Shah Didar 557
Shah Tahir Hussain 557
Shahid 558
Shatan 559
Shams, Pir 559
M. Shamsuddin Muhammad 561
Shariah 564
Shariah, Tariqah, Haqiqah & Marifah 566
Shia 567
Shihabuddin Shah, Pir 569
Shoes Company 570
Shukr 571
Sibak al-Khayl 572
Sibha 579
Siffin, Battle of 579
Sirat al-Mustaqim 581
Sirat Bridge 582
Soul see Ruh 528
Sufi, Sufism 582
Sufra see Thal Sufra 618
Suht 583
Suicide see Qatl al-Nafs 583
Sukrit 583
M. Sultan Muhammad Shah 584
Sunnah 590
Sunnis 590
Sura 590
Sura Bara’at 590

Ta’addud al-Zawjat 591
Tabarra 592
Tabi’r 594
Tabuk, Battle of 594
Tafsir 594
Tahajjud 595
Tahuddi al-Nasl 596
Taj 601
Tajalli 603
Tajudawla, Princess 602
Tajuddin, Pir 603
Takhat Nashini 604
Talaq 605
Talika Mubarak 608
Talim, Doctrine of 608
M. Taqi muhammad 608
Taqiya 610
Taqwa 611
Tarawih 612
Tasbih 612
Tasmiyya see Bismillah 94
Taswir 612
Tauba 616
Tauz 617
Test & Trial see Imtihan & Ibtila 231
Thal Sufra 619
Titles see Alkab 59
Tughra 621

Uhud, Battle of 622
Umar 66
Ummayyad 623
Ummah 623
Ummi 624
Umra 626
Ushr 626
Usul’i din & Furu’i din 626
Usury see Riba 522
Uthman 626

Vakil 628
Voluntary Services 628
M. Wafi Ahmad 631
Wahy 633
Walidan 633
Wasila 634
Waswasah 635
Wine see Khamr 355
Wuzu 636

Ya Ali Madad 638
Yaqub bin Killis 639
Yasmin, Princess 639
Yaum al-Imama 641
Yaum al-Mithaq 642
Yaumi Ali 642
Yerawada Palace 643
Yoga 644

M. Zahir 645
Zakat 647
Zamana Gallery 647
Zamzam 648
M. Zaynal Abidin 648
Zikr 651
Zulfikar 652
M. Zulfikarali 652