The principle object of compiling this monograph is to afford a brief account of Jerruk, Sind and its tragedy in 1843. In the following pages an attempt is made to gather within a convenient compass the information scattered in the oral and written traditions. This monograph however does not claim to be a comprehensive work, but it is an attempt to view it through the windows of accessible source materials, both oral and written. My hope is that others may be induced to set to work in this field more than I have done. If but a single reader is thus persuaded and benefited by this labour of love, I shall be amply rewarded.

Without the collaboration of several colleagues, this monograph would not have been possible. I wish to express my deep gratitude to pioneer efforts of the individuals and institutions.

I am indebted to Varas Akbar Rai Hasan Karmali, the Estate Agent of the Aga Khan in Pakistan for encouraging me in the study. My thanks are also due to Rai Rehman Kanji, the Chairman of The Shia Imami Ismaili Tariqah and Religious Education Board for Pakistan for arranging the facility of photography in Jerruk during my field research.

I owe a great debt of gratitude to my colleagues Zulfiqar R. Meghani for designing this monograph. A special debt of gratitude is owed to Varas Sherali Alidina, Noorali Valliani of Hyderabad, Alijah Peer Muhammad Hussaini Asani, etc. for providing important materials I instituted.

I do not claim an authority in Ismaili history. This is however an output of an arduous work, labour and interest of an individual. Of its many errors, alike in plan and execution, I am conscious, no doubt, my attention will soon be called.

Mumtaz Ali Tajddin S. Ali

B/17 Noor Apartments,
Webb Street,
Garden East,
Karachi. (Pakistan)

November 10, 1999

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By

Mumtaz Ali Tajddin Sadik Ali

(author of "Genealogy of the Aga Khan" & "Ismailis through History")
November 10 1999, Karachi

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Prince Tamim was the son of Imam Mu'izz. He was born in Mansuriyya in 337 H. Since his brother Aziz was to become the next Imam, he devoted his life to poetry and cultural pursuits. Both at Mansuriyya and Cairo he wrote poems of beauty and elegance. His poetry is marked for its plaintive character and for the depth of feeling for the Sunni rivals. Some examples of Jamim's poems are cited by Hasan Ibrahim Hasan in his book on Imam Mu'izz.

Besides these, much of the literary output of the time was the work of the da'is. The new distinct culture which was heralded by the Fatimids was mainly the creation of the dai's.

His name was Muhammad ibn Hani and his Kunya was either Abul-Qasim or Abul-Hasan. He belonged to the tribes of Azd. His father was a resident of a village near Mahdiya in North Africa. He lost all his belongings because of his love for poetry and had to migrate to Spain. There his son Muhammad was born in the town of lshbiliya in 320 H. Muhammad was attached to the court of the local ruler for whom he wrote poems. However, the population got restive due to his association with the extremist Batini philosophy. He was thus forced to migrate in 347 H. at the age of 27. He contacted Jawhar but then wandered along to the courts of other rulers. At last he was attracted by the generous patronage of Imam Mu'izz whose retinue he joined. Since then he remained throughout with the Imam in Mansuriya and accompanied him on his journey to Egypt. On the way at 'Barqa he was found dead at the sea-side. He was killed by some enemy who could not be traced. Imam Mu'izz was extremely sad at this unfortunate happening and remarked that Ibn Hani was one of the greatest poets of the East in whose service he took pride.

Ibn Hani left behind a Diwan which is edited by Dr. Zahid Ali. It contains about 246 pages. Most of the poems are in praise of Imam Mu'izz and the Fatimid Dynasty. There is no proof that Ibn Hani was converted to Ismailism, but it is quite likely that he was, judging by the extreme love for the Imam and his followers shown by the poet in his writings.

In Khurasan, the work of the Da'wa on behalf of Imam Mahdi was carried out by da'is like Shi'rani, Ghiyath and al-Amir Husayn b. Ali al-Marwazi. Their policy was to get close to the chiefs and rulers of the place as well as their important civil and military officials, and with the official support or connivance, to propagate the Ismaili madhhab among the people. Abu abd Allah Muhammad b. Ahmad an-Nasafi (who is also described by Na'sir-i-Khusr'aw as 'Da'i Abul-Hasan an-Nakhshabi) followed the same policy of his master Da'i Marwazi and of his other predecessors. His success was phenomenal.

It is possible that Da'i Nasafi was born in Bardhaa (in, Southern Caucasus) for which he was called, al-Bardhi, but later became known as, an-Nasafi or an-Nakhshabi, the scene of his activities. He started his work in Khurasan but later crossed the Oxus and went to Bukhara, at that time the capital-of the Samanid Dynasty. He had great success in converting many people of importance, even in the court , of the Samanid ruler Nasr b. Ahmad. Through them he was introduced to the ruler, who it is said accepted Ismailism. Due to this circumstance, his relations with Baghdad were strained. It is said that Nasr b. Ahmad gave allegiance to Imam Mahdi and paid to him an annual tribute of 199 thousand dinars. This was evidence enough of his conversion to Ismailism. Da'i Nasafi took advantage of such favourable conditions and made Ismailism a commonly accepted Madhhab in Central Asia. Da'i Nasafi thus became the most powerful personality in Transoxiana. And this led to jealousy and intrigue against him by the courtiers of Nasr. b. Ahmad.

Ibn Nadim says that in the latter part of his reign, Nasr showed some wavering, but he soon died. His son Nuh, however, who had been brought up under the guidance of Sunni theologians reversed the policy. He made Da'i Nasafi enter into a controversy with these theologians and later got them to pass a verdict of heresy against him. Making this as an excuse, he ordered Da'i Nasafi's execution, arrested and beheaded the officers of his father, who had accepted Ismailism and carried out a merciless general massacre of the Ismailis in Transoxiana and Khurasan. This is known at the "Great Calamity" of the Ismaili community and it is this that the Great Da'i Nasifi sacrificed himself and became a martyr. This happened in 331 H. After this the Ismaili 'Da'wa in these territories remained low, till it was revived by Nasir-i-Khusraw and Hasan bin Sabbah a century, and a half later.

We have seen what great political contribution Da'i Nasafi made to the Imamate of Imam Mahdi. But his mission was not confined at that. He also wrote great works which although they have not survived, have nevertheless made a lasting influence on the doctrine and ideology of Ismailism as enunciated by later writers. Most renowned work of his is Kitab al Mahsul, extensive extracts from which are copied in the book of Da'i Kirmani, called Kitab ar Rivad. It is purely on philosophical matters and is marked for its free thinking speculations. We have noted above that Dai Nasafis contemporary Da'i Abu Hatim ar-Razi was commissioned by Imam Mahdi to write a correction of this work, in so far as it contained some deviations from the Ismaili orthodoxy. This does not mean that Kitab al Mahsul lost its reliability. On the contrary the great Da'i Kirmani gives much importance and credit to this work. It only demonstrates the vastness and flexibility of Ismaili doctrine. Other works of the Da'i as mentioned by Ibn-an-Nadim are Kitab an-Unwan ad-din, kitab usul ash-shara and kitab an-dawat al Munjiva. None of these has survived.

During the stretch of 1,400 years, on the pages of Ismaili history, there have been descriptive notes of extraordinary and chivalrous individualities. Lives of our revered Pirs, Sayyids, Fidais and Da'is, passing through this cycle, prompt us to become great personalities.

Among others, Pir Sabzali was the one to create his own life history, which showed his spiritual power to thousands of persons of the community and other communities also. Hazrat Imam Sultan Mohammed Shah had said: "Pir Sabzali came to this world as a human being and the beginning of his life was just like of an ordinary man. But a moment in life is so chanced that it changes one's life. One who seizes the opportunity of this moment of transition, can derive its benefit. His action in life changed and from ordinary person he became remarkable." In the life of Pir Sabzali also this moment of transition arrived, as a result of which he performed historical deeds in life.

He was born to a wealthy parents at Bombay and had nothing to miss in affection and fortune. However, in order that he may be able to progress in life, his mother and father had decided to send him out of Bombay. At that time Vazir Rehmoo had a vast business in Gwadar, but he used to remain engrossed in the services of the Imam of the Age. Adolescent Sabzali was deputed to a very religious personality, who was devotedly attached to Imam. Losing friends at Bombay he came into the custody of Vazir Rehmoo. Here his new life began. With the inspiration and teachings of Vazir Mohammad Rehmoo he began to acquire religious education. An ardour for benefitting the Jamat with the knowledge gained by him gave vent in him and he was inspired to deliver Wa'z. He went on reading, making progress in education and in the light of knowledge he saw a new world: a world of spiritual enlightenment, real spiritual serenity.

Simultaneously he began to get trained as an expert businessman. He had skilfully managed to run the business of honourable Vazir and side by side began, to enrich jamats with the spiritual understanding.

Thereafter he began to reside at Karachi. Here he plunged into the field of social service and gained fame in Jamat as a missionary as well as a devoted worker. He was dealing in hides, dry fish and cotton business and earned handsomely by making remarkable progress. But his soul was craving for something quite different and he began to trade for securing spiritual comfort. That was service to the Imam. He devoted his life to serve the Imam.

Hazrat Imam Sultan Muhammad Shah shouldered him with vast responsibilities. He was appointed special Commissioner of the Jamats of the Punjab and North West Frontier Provinces. He toured to Syria and Middle East and achieved wonderful success there among Arabic speaking Jamats. He visited Africa thrice, during which twice he went as a special Commissioner of the Imam. He last toured for 23 months, during which he inaugurated four Banks, and an Insurance Company there. He was also able to secure business of 20,000,000 shillings for the Insurance Company.

On the occasion of the Golden Jubilee of the Imamat of Hazrat Imam Sultan Mohammad Shah (50 years Imamat-celebration), the Pir took great pains and undertook wide tours throughout India, for which he was entitled as "Alijah".

However, amongst all these, the tour he undertook as an Ambassador of Hazrat Imam Sultan Muhammad Shah to central Asian Jamats in 1923 C.E. was of the same nature of the tour that Pir Sadruddin in his days undertook from Iran to Indo Pakistan. The tour of that part was so dangerous that at every moment and every step there was a fear of death and his undertaking was as historic as that of the disciples of the Holy Prophet who converted many to Islam. It may be mentioned here that he had also rendered service in Volunteer Corps of our Jamats.

He glorified Ismailism in Badakshan, Khurasan, China, Russia, Turkistan, Afghanistan, N.W.F.P., Chitral, Dir, Hunza, Gilgit, Kashmir, Pamir, India and Africa.

Pir Sabzali left this mundane world on December 13. 1938. Hazrat Imam Sultan Mohammad Shah bestowed upon him the noble title of 'Pir'. Hazrat Imam made a holy farman: "Itmadi Sabzali has served me in such manner that I have bestowed upon him the title of 'Pir'. If others would do such service, they all would secure the same position. I have given this honour to only one person during my Imamat of 54 years."

The next day after death of Pir Sabzali, Hazrat Imam Sultan Mohammad Shah made a holy farman to Jamats: "Itmadi Sabzali became dear to God. I give my best blessings to his soul. His name will remain everlasting in history. Similar to the da'is of the past, he was a great Da'i. He brought Ismaili Faith to light in Africa, Sind, Punjab and Gwadar."

"Pir Sabzali was a leader of the devotees of Ismaili faith. By his passing away the world has suffered an irreparable loss, but his soul has highly benefited. He has achieved eternal peace."

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By
Our Literary Section

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Bhagat (devotee) Kara Ruda was a resident of Sheeshang (Wadala) in Saurashtra, India. Some point out his birth place to be Mengani or Virpur etc... in Saurashtra. However, he spent many years of his life in Rajkot, Saurashtra. He prosecuted his higher studies also in Rajkot itself. The college where Mahatma Gandhi received high education was the very Alfred College in which the Missionary also acquired his training up to Intermediate. Besides English language, he used to recite Sanscrit verses by heart very fluently. When he left this mundane world his age was of 50 years or over which means that he was born in 1881 C.E. or certain years before that. Date of his expiry was March 3, 1931 C.E.

Childhood of Missionary Kara Ruda passed, just as that of Pir Ismailbhai Gangji, in poverty. After finishing education at the Alfred College he joined the Police Department of Rajkot Agency. The Missionary had inspirations of spiritual knowledge from the childhood, meaning that under whatever circumstances, either favourable or adverse, prayer was his compass. Prayful person always desires to lead a peaceful life, but in the life of the Missionary it was the contrary. How could a position in Police Department and prayers be coordinated ? In that service one has to attend to his duty at any hour. No regularity in life could be maintained. However, by maintaining two swords in a sheath, the Missionary proved to the world that a person of intensive mind can never remain aloof from the worship of his Creator under any circumstances. Occasionally, he had to wander in distant jungles in pursuit of outlaws, but even then prayer time could never happen to be slipped away.

Disloyalty and untrustworthiness, the two congenialities, were always fleeing from him. He had never even imagined of bribery and corruption. Ordinary person could not even dare to offer him a bribe. Once a rich man gathered enough courage to offer him hundreds of thousands of rupees as bribe in a big case concerning the Agency fund. On hearing his offer the Missionary pasting an eye of hatred, annoyingly said in plain words:

"Lion would never eat grass even if he was starving !"

On hearing this the briber said: "Why are you rejecting hundreds of thousands of rupees? you will never find anybody offering such a huge amount." Upon this the Missionary strongly retorted: "Many will be found making such offers, but none like me to refuse it."

The Missionary was always outspoken. He would never accept bribe from anybody and it was verify due to his straight forwardness that the officer above him nurtured great regard for the Missionary as well as Ismaili faith. And as a result, elevated the position of the Bhagat from that of the Superintendent to the Commissioner, thereby he became renowned as a candid high grade officer in the whole of Saurashtra.

Missionary Kara Ruda could concentrate in prayer for hours together. His faithful consort, known at Rajkot as 'Sonbai Ma' (Mother Sonbai) was aiding him to attain enlightment of soul. Both used to sit together in deep meditation and for this purpose the Bhagat had set apart a prayer place in his residence, which is known as underground base and is still existing at Rajkot. ln fact, prayers at night had become his closest companion.

Once, he was deputed for certain work on account of which he had to stay for some period at Maliya of Miyana on the Frontier of Saurashtra. His main task to be done was to prohibit illiterate Muslim clan called Miyana from committing crimes and bring about reformations in their lives, thus making them law abiding citizens. The clan in question was uneducated, uncivilized and was not afraid of committing open robberies and undesirable deeds. To deal with such people was really a difficult task. To arrest and convict them was also a great job to be done.

Missionary Kara Ruda kept an eye on the activities of Miyana and then put certain restrictions over their daily activities for the improvement of their lives. The result was that the rate of crime began to minimize. It is told that before the appointment of Missionary many police officers were deputed there for the same purpose. But Missionary proved to be the most successful among them. Missionary Kara Ruda wrestled with such dangerous people and in a short time overpowered them in as much as leaders of the clan approached the Missionary with a request kindly to lift the restrictions assuring that they would lead a moral life and live as good citizens and earn their livelihood by agriculture and doing the labor work. This assurance was secured in writing and on sureties of reliable persons. In short time the situation became as peaceful as divine dominion.

Upon the situation having become peaceful, the Missionary wrote in detail to the officer of Rajkot Agency. His services were very much appreciated and the efforts put by him during the performance of his duty were greatly admired, and he was awarded high prizes. The Missionary instead of retaining the prizes for himself distributed the same among the members of his staff, for he never used to utilize for himself the income over and above his just remuneration.

When Missionary Kara Ruda was staying at Maliya, Ismailis were inhabiting it in a good number and still it is so. Their main occupation at that time was agriculture. They had to work very hard in the fields and in addition the educational facilities were dirt. These Ismailis were staunch in faith, but unfortunately the attendance in Jamatkhana was very poor. Missionary Kara Ruda observing this weakness amongst the Ismailis started delivering sermons in Jamatkhana and made use of his knowledge, experience, wisdom and good offices to bring about the desired improvements in the attendance of Ismailis in Jamatkhana. Consequently, through an inspiration the Missionary worked out a scheme and promulgated a general procedure that a head of every family should have to attend police station every evening, mark his presence there and then return home. By this rule everybody came into trouble. It compelled them to return home from the work soon. Besides, some other difficulties came in their way. Under the circumstance, some leaders approached the Missionary and upon explaining the difficulties sustained by the jamat, requested to remove the procedure. He was assured that the members of the jamat would attend jamatkhana daily between eight and ten at night. The Missionary got the rule revoked. The result was that the attendance in jamatkhana began increasing day by day and in that way their attachment to faith began to arise. And Maliya jamat came to be known all over as real dedicated (fidai) jamat. This resembles the significance of the touch of alchemy stone. By its touch iron is changed into gold. Likewise through the contact of the Missionary Kara Ruda, Maliya jamat became dedicated and adherent to the religion.

The Missionary, being a responsible police authority, had to go to different places on duty and thereby seize the opportunity of propagating Ismaili faith and deliver sermons. Mostly the Bhagat used to lay stress upon concentration in prayer. People were greatly interested in his sermons, but due to his unsparing duties he could not satisfy jamats. He thought of leaving the service, apprised the Political Agent about it and simultaneously tendered his resignation. The Political Agent, however, in pacification told him that he was free to do his preaching work in Jamats, and to devote his spare time for the Agency's work, that it was their pride to have him in their Department and that they would not in the least like a person like him leaving their Department. Nevertheless, the Missionary kept on insisting and at last the Political Agent accepted his resignation gave him the deserving testimonials in satisfaction of the performance of his responsible tasks and duties and retired him honourably with a fixed pension.

Missionary Kara Ruda had mentioned to an individual that he had been able to make an increase of certain years in his life. Then the individual said that it was not in the hands of one, to lengthen a life, as it was only for the omnipotent God to do so. Thereafter, the Missionary said for instance if one saves Rs. 25/- economically from his earning of Rs. 100/every month then after ten or twenty years it would aggregate into a huge sum. In the same way if through prayers one is able to use sparingly from his total breathes awarded to him by God his life would be lengthened accordingly.

Missionary Kara Ruda was a faithful devotee to Ismaili faith. He brought about reformation in the lives of people. He was honest and regular in worldly as well as religious duties. He had no lust for luxuries but led a simple life.

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By
Our Literary Committee
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"The death of this gifted and learned young man was sincerely deplored not only by the Ismaili community and Muslim society. but also far outside. those circles in which he commanded the high esteem and genuine respect of every one." W. Ivanow.

Traditionally Pir Shahabu'd-din Shah, reported to have been forty-seventh Pir of Nizari Ismailis, was probably born in 1268 A.H./1851 C.E. in Kirman (Iran). The name "Pir Khalilu'llah" seen in the old prayer book of Ismaili, evidently refers to him, but why the name "Khalilu'llah" was put instead of "Shahabu'd-din" is not confirmed. Most probably he was also known as Khalilu'llah, which is also seen in old manuscripts. Sometimes he has also been referred as Shah-Badin Shah.

Imam Aga Ali Shah, the 47th Imam of Ismaili, had married with Marium Sultan in Iraq who bore him two sons, Pir Shahabu'd-din Shah and Aga Noorshah. These two sons were brought up in a place known as Hasanabad in Mazagon. (Bombay). The brother of Pir Shahabu'd-din Shah, Aga Noorshah aged 30 years, was a good sportsman, he fell down from his horse, while riding, and sustained serious injuries which proved fatal. The second wife of Imam Aga Ali Shah was lady Aly Shah, whose maiden name was Nawabalia Shamsul-Muluk, the daughter of Mirza Ali Mohammed Khan Nizam-ud-Daulah, the Prime Minister of Fateh Ali Shah, the famous Persian Monarch of Kajjar dynasty. The marriage of Nawabalia Shamsul-Muluk was solemnized with Imam Aga Ali Shah at Kirman in 1867 C.E. She gave birth to His Highness Imam Sir Sultan Muhammed Shah; when Pir Shahabu'd-din was nearly 16 years old.

Pir Shahabu'd-din Shah was appointed as "Pir" by Imam Aga Ali Shah on 1299A.H./1882C.E. at the age of 30 years. In 1300 A.H./1882 C.E. Imam is reported to have assigned him to set and shorten the old daily prayers of Ismailis. This leaves us to believe that he also had good knowledge of Indian languages. He was competent and talented in Persian and Arabic studies. Not only was he a best reciter of Holy Quran, but he was also a keen reader of the works of Rumi and Hafiz. He used to devote most of his day time in the work of community assignment and the nights in writing his works.

The thing which made Pir Shahabu'd-din Shah famous in history was his renowned treatise entitled "Risala Dar Haqiqat-i-Din" i.e. "The True Meaning of Religion". His work was originally planned in two parts, but, as far as is possible to ascertain, only the first part was published which has been translated in many languages. The autograph copy, of this book is preserved in the library of Haji Musa Khan, one of the attendants of Pir. It is an oblong note-book, the type. which the Persians call "Bayad". comprising about 200 pages of yellow machine made paper, of which only 75 are occupied with the treatise, the rest are blank sheets. The size is eight by four and a quarter outside and six and a quarter by two and three quarter of an inch for the space occupied for the text. The text of the work, with an English translation was published by W. Ivanow in the series of Islamic Research Association of Bombay in 1933. It evoked considerable interest in Ismaili circles, as can be seen from the fact that as Arabic translation was published in 1935 in Lattaquie, Syria by Sheikh Ahmad bin Muhammed. later on, a Gujrati version, by Mr. Gwadarwalla, was published in parts in Bombay 'Ismaili' monthly. In Gujrati and in Khojki in the 'Nizari'. The whole translation was effectively reprinted in an another Gujrati Ismaili magazine, 'AI-Islah' in August 10. 1946 in the African Diamond Jubilee Memorial issue. It was translated by V. N. Hooda in 1947 from 'Ismaili Society' series No. 1 and reprinted and published by V. N. Hooda for the Ismailia Association at the Ismailia Printing Press, Bombay. Since then it has been translated into Urdu and Sindhi languages also. The book had always been in demand, so the translations had been reprinted in Africa, India and Pakistan. In the earlier issues. Ivanow had printed photocopies of the original text which is not available any more. Again the importance of 'Risala Dar Haqiqat-i-Din' can be estimated from the fact that Imam Sultan Muhammad Shah had once advised the mission students of Bombay to study it. In this work, the Ismaili element is not treated explicitly. The work is apparently intended for the general reader rather than Ismaili students only. and therefore, deals with the subjects of ethics in a Sufi strain.

The other works of Pir Shahabu'd-din Shah are recorded by W. Ivanow in "Guide to Ismaili Literature"; and "Khitabat-i Aliyya" or "Al-Khitabat al-Aliyya ". a treatise in Persian on the principles of the Ismaili doctrine, and on ethics in general. It is divided into 64 chapters called Khitab in which 22 chapters are devoted to the basic points in the Ismaili doctrine further the author touches on the esoteric matters. on Pir-ship, the Nuraniyyat of the Imams, tawil of the basic prescriptions of the Shariat, some religious observations, and then the question of Nass and the sequence of the Imams. The other treatise of Pir Shahabu'd-din is "Nasa'ih-i Sarkar-i Pir" which is a short sermon, six pages long, on the same ethical matters and in the same strain as his preceding two works.

Pir Shahabu'd-din Shah was a learned Scholar, a good philosopher and is known for his piety he led a very simple life. He passed his life mostly in Poona and Bombay. But even the outside world had good regards for his piety and knowledge. We understand that many Ismailis approached him to solve knotty meanings of Quranic Verses. It is also said that Imam Aga Ali Shah had sent him in Afghanistan amongst Ismailis but there is no historical record of it. Ismailis were always amazed by his broad knowledge of religion.

Pir Shahabu'd-din had married with a Persian Lady Bibi Arus Khanum who died probably in the first or second decade of the 20th century in Arabia where she spent the last days of her life. She gave birth to a son Abul Hasan Shah and six daughters namely Talah. Nushi, Turan, Maiek, Khadija, Tuman Malik and Zarintaj. After the death of Pir Shahabu'd-din Shah, the Piratan was given to his son Abul Hasan Shah regarding to this there is a Firman recorded as follows.

On the day of the Ziarat of Pir Khalilu'llah (Pir Shahabu'd-din), Imam Shah Ali Shah called the jamats in Wadi (Aga Hall, Bombay), and said "I accept the son of Pir Khalilu'llah as Pir and give him the authority of Pir. Do all the Jamats like this or not?" So the Jamat said, "Khudawind! we like it". Hence Dhani Salamat Datar said, "Well! then go and please the wife of Pir Khalilu'llah. All the Jamats then approached the wife of Pir Khalilu'llah and kissed the hands of Pir Abul Hasan Shah and said to the wife of Late Pir: "He is now our Pir"-

The above firman is taken from a manuscript bearing the name. of Sunder Kalyan Hooda Zamerwalla. With the firman is attached a note that: "this firman has been copied by Sunderji Kalyan on 4th Bhadarwa Vad 1958 Savannt from the book belonging to Khoja Hansraj Sunderji Bhoykawalla which was in the house of Sunderji".

In this way Pir Abul Hasan Shah, the son of Pir Shahabu'd-din, was appointed as forty-eighth Pir of Ismailis when he was about 2 to 3 months old, and could hardly hold this office for three to four months, and died in 1885 still in infancy at the age of about six months. His body is buried in Hasanabad at Bombay by the side of his great grand-father Imam Shah Hasan Ali. In the mausoleum, there are three graves- two large and one small. One of the large ones is that of Imam Shah Hasan Ali and other is built in the memory of Imam Aga Ali Shah whose body was kept for sometime in this Mausoleum before its transportation to Kerballa. The smaller one, on which are hung some wooden miniature cradles is that of Pir Abul Hasan Shah.

Pir Shahabu'd-din died at the age of 33 years due to chest disease at Poona. His body was embalmed and brought to Bombay, and was kept in Hasanabad for forty days, then sent to be buried at Kerballa in January, 1885. With the help of many firmans of Imam Aga Ali Shah, it can be seen that Pir Shahabu'ddin Shah died in the 2nd week of December 1884. about 8 months before the death of Imam Aga Ali Shah and not in 1885 May, as is generally mentioned in some books. The genealogical chart which was produced before the High Court of Bombay during the Aga Khan case of 1908 and the view of W. Ivanow also supports this opinion of mine that he died in 1884.

By :
Mr. Mumtaz Tajddin Sadikali
Karachi-(Pakistan)

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Honorable Pir Ismailbhai Gangji was native of Junagadh, Saurashtra, India. Very little is known about his early life, except that he was privileged to be a hero in the period of Hazrat Imam Hasanali Shah (1818-1881C.E.). He was born in family of an ordinary economical condition. He was a petty trader hawking on foot with a bag on shoulder from one village to another and cheating to earn enough to provide for the family.

Khota tara trajva ne dandee ma (n) kanetar, Katla ne tola bahu bhariji;

Ochhu (n) deedhu(n) ne jeeve adhku (n) releedhu(n). Ane jeevni chinta na keedhee

(Pir Sadruddin).

Meaning:

"False thine scales and balance uneven,

Measures and weight heavily counterfeit;

Extended less and creature grabbed more,

And didn't care for life eternal."

Once upon a time the above stanza of a holy Ginan was being recited in Jamat Khana and there, the then present Ismaili was taken aback. He heard the stanza very attentively and tears poured through his eyes. Immediately on conclusion of the Ginan recitation, this faithful got up, went to honorable Mukhi, Rai Rahmatullahbhai, and sought forgiveness of his sins. This was the moment of the day he started his life anew.

Jamdarkhana of Junagadh State in those days had a wide testimonial of opulence and magnification of Nawab Shahi-gold and rich gem studed ornaments and jewellery, valuable garments and clothes, all these were the contents of Jamdarkhana.

The father of Pir Ismail was an employee in this Jamdarkhana and the honorable Pir also joined to work there honorarily, thereby initially becoming an employee of the Junagadh State. His honesty and loyalty earned him trust and this caused the Nawab to make the appointment of honorable Pir to a very elevated post in Jamdarkhana, and within a short space of time, Revenue Department was entrusted to him. No sooner he became the in charge of the Revenue Department. His appointment as the head of the Treasury was made and he became the Chief.

Honesty of the honorable Pir won him pleasure of the Nawab. In appreciation of his services Nawab bequeathed him a certain piece of land.

He used to hold religious discussions throughout the day in the Palace of Nawab and with common people. He used to deliver sermons in Jamats and acquaint them with the fundamentals of Faith.

In 1259 A.H./1853 C.E. Hazrat Imam Hasanali Shah paid a holy visit to Saurashtra for the first time. When Hazrat Imam arrived at Junagadh, he bestowed upon him the honorable title of "Vazir".

Ardent affection towards Imam:

He had fervent affection towards Imam of the time. He used to be present 'daily' in the small hours of morning and in evening in Jamat Khana setting aside the work of whatever nature, if any.

Once a wedding occasion arose of his son ltamadibhai, whom he loved very much. He started making arrangements and was heartily participating in the joyful gathering of the happy wedding of his beloved son. However, at twilight when the get-together was in full swing with music and songs and the presence of the Nawab accompanied by all the officials of Junagadh State, honorable Pir got up, went to Nawab Saheb and said "Your Highness, excuse me. I can no longer remain here at this hour". Much against the request of Saheb, honorable Pir remained firm on his decision and departed for participating to the greater and more adorable assembly. On another occasion, Pir Ismail was deeply engrossed in prayer at Jamat Khana and exactly at that time Nawab's special messenger came to summon him. Honorable Pir sent a word in reply that he would be present before Nawab Saheb after the prayers were over. Nawab Saheb lost his temper upon this reply and ordered the messenger to summon him immediately. At that, honorable Pir said nothing but handed over the keys of Jamdarkhana to be given to Nawab Saheb. At this Nawab Saheb was wonder struck.

After the prayer was over. honorable Pir went to Nawab Saheb and in explanation for the reason of sending the keys said that he would never serve two Masters at a time. Throughout the day he would be the servant of the State, but at twilight would not go anywhere under anybody's command. But then because of his honesty Nawab wanted him to continue the work.

Honorable Pir used to pay visits to villages of Kutch-Kathiawar and propagate Ismaili faith there, from which he used to derive great benefits.

For the honorable Pir's qualities of heart, Nawab Saheb had presented him with valuable State garment. In consideration of his services Nawab Saheb has bequeathed him a piece of land. Honorable Pir built quarters over the land and gave it to poor people to live in. The place is now known as Anandpur Village.

Sometime after passing away of Hazrat Imam Hasanali Shah, he became physically invalid and in August 1883 C.E. he left this mundane world.

A Hindu State Chief Officer, Mr. Nialchand expressed that a Saurashtra hero was making Saurashtra void of an indispensable asset by his passing away. After some time Hazrat Imam Aly Shah paid a holy visit to Junagadh and said 'Fateha' at his grave. He said that a hero like Vazir Ismail was never to be born again and bestowed upon the deceased a unique title of "Pir"-for having enlightened thousands of souls with spiritual valves.

"An inexhaustible love for the Imam of the time is everything for Ismailis. There is nothing beyond it. If there is desire for tranquillity in life and serenity in demise, then acquire devotional attachment to the Lord of the Age. Live with intrepidity and die bravely."

-Pir Ismail Gangji

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By:
Our Literary Section

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Imam Quli signifying "the servant of God" in the Turkish language, is native of the village of Dizbad in the Khorasan. This village now flourishing, is situated in the mountains and hangs on the highest flank, the Kuh-e-Binalud 10535 feet), at half way between Nishapur and Mashad.

He is known under the name of Khaki Khorasani but as a writer he uses the pen name of Khaki (that belongs to the soil).

Unfortunately we have very little information about his life in order to give a complete biography. We will, therefore, content ourselves with the elements that the author is giving us indirectly in his works and of folklore. We will be able to reconstitute broadly the surrounding in which the Imam Quli lived and grew.

Historical outline

According to the date of his books, it can be affirmed that he lived under the reign of the Safawid Kings, probably under Shah Safi (1037-1052/1628-1642) and under Shah Abbas II (1052-1077/ 1622-1667).

The Safawids, as it is known, were a dynasty of Sufi origin and Shi'a belief. They imposed Shiaism as state religion while they were patronizing the growth and the propagation of Sufi ideas. To the Ismailis, this policy brought a certain relief and a greater freedom in their religious practice and the expression of their ideology. Volently persecuted after the fall of Alamut, it is understood that Sufism served them as alibi and as convenient refuge. The Ismailis continued to practise and propagate their faith in using the cloak of Sufism upto the dawn of the nineteenth century. Thus a quite important Sufi-lsmailite literature was born. This junction of Ismailism and Sufism would have been unthinkable if both did not have a common source. In fact, the theology of Sufism revives nearly in its entirety, the metaphysical doctrine of Ismailism (Haqa'iq). However, while using the vocabulary of Sufism and professing the same theosophical metaphysic, the gnostic Ismailis as well as Khaki Khorasani were hostile to sufi practice and beliefs.

Since the massacre of the last Imam of Alamut, Imam Ruknud-Din Kurshah by the Mongols (1257), his descendants established themselves in the south of Caucasus. They lived there hidden under the garb of Shaikhs and of venerable land-owners (vide W. lvanow, Brief survey of Ismailism, No. 7, Leidan, 1952. p.18). Later in the IX/XVth century they settled down in Anjudan (about twenty miles from Arak). Khaki Khorasani was the contemporary of two Imams residing at Anjudan, whose names he cites in his poems: Imam Shah Dhulfikar Ali (920-922/1514-1516) and Imam Shah Nur-ad-Dhar (i.e. Shah Nurd-Din Ali) (922-957/1516-1550). For the latter, Khaki cites a later date: 1056/1646.

However, in spite of this comfortable situation for the Ismailis, the faithfuls had to be very careful and observe the taqiyya, the secret to avoid reviving the fanatism and the hostility which during centuries had impregnated the mind of certain less educated religious group. That fanatism resulted, as historv showed it, in acts of violence and in considerable loss of human lives in the lsmaili community.

This lack of understanding still existed at the time of Khaki. The folklore has preserved the painful souvenirs of the tortures that the Imam Quli endured by the authorities of his villages he outlived, it is said, by divine blessings. It was the exact opposite for his predecessor Qasim Amiri of Shiraz, a star in the pleiade of Ismaili poets of the post-Alamut period. In fact, in spite of the precautions he took to conceal his faith, he was accused of heresy in 973/1565 and was rendered blind under the orders of the King Tahmasp (930-984/1525-1576); he was later on executed by Abbas the First (999/1591).

Life of the Poet

The few historical points related, we will now try to recall broadly the childhood of Imam Quli and the events that provoked the spiritual crisis and which marked the starting point of his poetical career and of his mission.

His parents, as most of the inhabitants of Dizbad, were small land-owners who cultivated orchards and vegetables. They probably possessed some flock of goats, sheep and some cows: thus they enjoyed a modest but comfortable life. His family was impregnated with a religious mind and with a very great devotion. An atmosphere of piety surrounded the childhood of Imam Quli. These fortunate circumstances allowed the child to receive a traditional religious education. This education contained through the reading of classical works on Sufism, Shiaism and Ismailism books which he obtained from religious schools or which he took from his family library.

Childhood

The Ismailis of Khorasan and particularly the descendants of the Khaki Khorasani family kept a living image of their ancestors. They conjure up with emotion the few facts that ruled the childhood of the poet.

It is related that the parents of Imam Quli were used to going out late at night to meet their friends, after ensuring that their children were sleeping well. The daily absence of the parents aroused the curiosity of the child. Where could they go so late? His mother had told him one day that they were going to a place (Ja'i). This reply did not satisfy the seven-year old child but increased his anxiety and perplexity. He said nothing but decided to act. The next night his parents left, closing the door discreetly after them; the Imam Quii left his mat and followed them in the night without their knowledge, upto the secret place. (Today we can see the ruins of this place at l,3 miles from Dizbad and at 546 yards from the village of Qasimabad). Imam Quli did not enter the place. He stayed outside, concealed behind the door. He could see inside the room the members of his family and the elders who came from the village of Dizbad and from Qasimabad. He did not understand the sense of the religious ceremonies that were going on but his heart palpitated with a secret joy because he just saw the Imam sitting before the congregation.

After the service, the food offerings that the faithful had brought, were shared. The Imam Dhulfikar Ali recommended to the voluntary waiter to give a share to each one. When he finished, he was asked to see outside if someone else was left out. Imam Quli was found out and could obtain his share. Since then Imam Quli cultivated greater love and devotion towards the Imam and he longed to see him again. The occasion presented itself later on.

One day the ladies were assembled in a room to weave cotton with Imam Quli when the Imam Nurud-Dhar entered then went out and mounted his horse. Imam Quli begged him to take him along. The Imam replied: "When you will be able to pass a comb through your beard then I will take you with me". The child made the gesture to touch his beardless face and was surprised, his fingers felt his beard. The Imam took him along. They rode together towards the end of the village upto the place where today from a rock, gushes the miraculous spring of Nohesar (each year, the Dizbadis arrive in pilgrimage to piously drink the water of the spring and to spend the day there). They had an intimate conversation in the course of which the Imam advised his young disciple to work on the path of God if he would like to achieve his goal and realise his salvation. This event marked the beginning of the poetical and missionary career of Imam Quli. He was aware of the difficult conditions which he will have to face and of the obstacles which he will have to overcome in order to fulfill his task. But to defend and to live according to his faith, he was ready to struggle during all his life time and to bear with patience all the sufferings. Allusions which bear evidence to this firm decision are to be found in his poems.

His Works

The works he left are:

(a) The Diwan or selection of poems.

(b) A long religious poem in the form of "matha navi" entitled "Tulu'as-shams" (The rising of the sun).

(c) Two short religious treaties written in verse in the form of qasida entitled "Nigarestan" and "Baharestan". These have been published by W. lvanow with an introduction in "An abbreviated version of the Diwan of Khaki Khorasani" (Islamic Research Association, No. 1 Bombay, 1933).

Style

His poetry has a tinge of deep piety and a sincere aspiration towards justice, truth and peace. Apart from the praises and prayers he addresses to Mowla, to Sahibuz-zaman, to the Lord of the century, he calls upon the Ismailis to practise charity, to cultivate virtue and to remain steadfast in their faith. He insists that they pursue ceaselessly their endeavours in the quest of God, that they acknowledge the Imam of their century in order to attain salvation and to obtain deliverance of all human limitations. His poetry is a popular poetry, rustic, accessible to all. It is deprived of artifice and the splendour of the court at the time of the Safawid sovereign.

Khaki calls himself a common man (ammi) with a modest knowledge: "l am unfit to deliver sermons for I am imperfect and a sinner. I am a common man, I speak and teach as a common man" (Verse 1 331).

His frequent quotations from the Quran and the Hadith point to his knowledge of religious sciences. His references to Nizami, Hafez, Sa'di, Attar, Sana'i, Maghribi and Qasim Anwari as well as to the classical accounts of Laila and Majnun, of Khurasaw and Shirin, of Mahmud and Ayaz indicate his interest in esoterism and the mystical pathway.

Not less deep is his knowledge of the lsmailian doctrine. W. lvanow rightly observes that his teachings borrows in its essence and even in its terminology from another Ismaili Da'i, Khary Khah Herati (svi) of." On the recognition of the Imam (Fasl dar bayan-e Shenakht-e Imam). Bombay, 1949 specially as far as the concept of the Imam and the Hujjat are concerned.

Unquestionably, Khaki possesses a poetical talent although sometimes he lacks originality and a creative spirit. Nevertheless, he lives in the heart of many Ismailis who admire his will, his fortitude, his militant spirit and praise his sincere and firm faith.

Viewed in this context, Khaki can be considered as the true mystical knight who during his entire lifetime fought with the sword of truth, virtue and loyalty thereby doing credit to the principles of his "order", the Ismaili Da'wat. His only aim was to serve God by championing the cause of his Lord, of Mowlana Murtaza Ali. The fond nostalgic be experienced from his first meeting with the Imam overcame him and dominated his whole life.

The following Qasida reveals under the symbolic language a very personal expression (of. W. lvanow, an abbreviation version of Khaki Khorasani, ibid, p. 60, No. 98):

"I have run during my whole life in search of the Lord, In spite of my eagerness, I have not attained what I was searching for.

From the start to the end (of my life) the Khidr

(the Imam) of the time was as a father to me.

I was thus able to drench myself with the 'purifying' drink from the jar of the Lord.

O brother, do not think this path to be easy,

I have gone through many roads in the desert of

Love;

It is not a valley of repose, it is a place of ordeals

and of sufferings,

The misfortunes, torments and the pains I have

to endure there were many.

I have forsaken my reason, my work and my

knowledge, taking for real what I was told.

The child and the young man, from the beginning to eternity, must follow the direction of the Pir, of whom I acknowledge to be the disciple.

Every patience I showed was a key opening on

intimacy;

It is the means to glory and a key for those who are searching. Day and night, I feel the nostalgia (to contemplate) the Face of the Beloved (Imam).

I am disturbed and I am the martyr of the face

which has delighted my heart.

Because of the injustice (committed) by the rivals,

I suffer of being separated from my Friend;

I aspire to rejoin him, for a violent rupture has

separated us (from each other)."

Death

The tomb of Khaki Khorasani which stands in white amidst the green orchards of Dizbad, bears no inscription. The death of Khaki is established around 1056/1646. He left a son, "Ali Quli", poet as himself, but of lesser talent, and is better known under the pen name of Raqqami'.

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By
Miss Zaibunisa Jafferali, Paris
(France)
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"Eji Ame Tame Benda sarwe Shahib Tana, Te

Sami-ni Samarth-nu Nahi Koi Par, Satgur-e

Jevu(n) Dithoo(n) Tewn Kahiu(n) Aapne Sahu-ne

Javu(n) Chhe ae Sahib-ne Duvar

-Cheto Rikhisaro".

("0 People! we and you all are the slaves of the Lord, that Master's Omnipotence is infinite, whatever the true teacher has seen, that alone he has narrated, we all have to return unto Him ultimately

-Beware 0 Truth-seekers)

Momin Chetamani- Syed lmam-ud-din

Sadaat who have composed Holy Ginans total 33, out of whom the officially invested (canonized), Pirs (Saints) number nine. The twenty-four Sadaat who were not appointed Pirs, but used to assist various authorized Pirs in the propagation of our faith, have also made significant contributions to our Ginan lore which forms the major source of Ismailic literature and traditions of the Indo-Pak sub-continent. Amongst these twenty four Sadaats, one of the most prominent personalities is Syed Imam-ud-din alias Syed Imam Shah, whose brief history is recorded here.

Syed Imam-ud-din was the youngest of the eighteen children of Pir Syed Hasan Kabir-ud-din bin Pir Syed Sadruddin who was a descendant of Hazrat Imam Ja'far as-Sadiq. He was born on Thursday, the 21st Moharrum, 834 A.H.(1430 C.E/1486 Savant) at Uchh Sharif near Multan. His mother, Hurmat Khatun, was a daughter of Syed Alauddin bin Syed Kamal-ud-din. His other appellations are Syed Abdur-Rahim, Indra Imamdeen, Syed Imam Shah, etc... but he is famous as Syed Imam-ud-din or Syed Imam Shah amongst the Ismailis and as Pir Imam Shah or Pir Indra Imamdeen amongst the Imamshahis.

He was about 19 when his father, Pir Hasan Kabirud-din breathed his last. All the progeny of Pir Hasan Kabir-ud-din are said to have been present at the time of his death, except Syed Imam-ud-din who is reported to have been away on a preaching mission. In his absence, his eighteen brothers hurriedly divided whatever property their father had left behind, depriving Syed Imam-ud-din of his share of the inheritance.

Incidentally Syed Imam-ud-din all of a sudden returned to Uchh Sharif on the day his father was to be buried and to his great grief learnt of his father's demise. On the way to the graveyard, he learnt to his great chagrin of his brothers' treachery. He immediately halted the funeral procession and addressing his father's coffin demanded his inheritance. His brothers and their minions laughed at this apparent foolishness, but Syed Imam-ud-din was adamant. For more than three hours he held up the funeral procession and went on imploring his father for his due share. At last, it is said that, a hand appeared from the coffin with a rosary (Tasbih) which he is said to have respectfully received but kept on imploring for more. Then the hand appeared a second time with a lump of sugar (missary), which he immediately put into his mouth and expressed his satisfaction as having received his share of the inheritance. He then allowed the procession to proceed. Some of the ignorant and sycophantic people started misleading him that this miracle signified his succession to his father as Pir. Syed Imam-ud-din though tender of age about 19 but highly learned in theology and mysticism, understood the real purpose of these posthumous bequests from his father. He knew well that the office of Pir (piratan) can only be bestowed by the Imam of the time (Imam-e-Zaman) and that even a spiritually accomplished and popularly acknowledged Pir like his widely revered father did not enjoy any power or right to bestow such a gift. He immediately nipped the mischievous rumors in the bud and categorically, declared to all present that it was the prerogative of the Imam of the time (Imam-e-Zaman) alone as was evident by the cases of his father and grandfather. He explained the significance of the posthumous gifts from his father in the way that the rosary (Tasbih) signified the behest of his father to him to be more and more devoted to prayers and the lump of sugar (Missary) signified his father's urging to carry on the missionary work by sweet persuasion (preaching).

After his father's passing away, Syed Imam-ud-din remained at Uchh Sharif when he received the summons from Hazrat Imam Muhammad bin Islam Shah whose headquarters at that time were at Kehk in Iran. He narrates this auspicious occasion in one of his Ginans:

Aeji Shah-na Khat Avya Vira Jmpu-deep Ma-he,

Kai Lavy Lavya Chandan vir ...........

Aeji Shah-na Khat Vanchya Pir Indra Imamdeen,

Aaj Ma-re Haide Harkh na ma-ye........

(O People! the Lord's epistle has arrived in the Indian Peninsula, Chandran vir (the name of the Imam's messenger) has brought it.........

O People! Pir Indra Imamdeen has persuaded the Lord's epistle.

Today the gladness of my heart knows no bounds)

Syed Imam-ud-din.

After participating to his father's fortieth day rites (Chalisma), he left Uchh Sharif for audience with the Imam Muhammad bin Islam Shah at Kehk in Iran. On his way he passed through Sind and stopped over at Joonh. He stayed at the Jamatkhana for three days but due to the nefarious propaganda of his brothers and their minions, no one gave him any lift. He was very hurt at this treatment and was about to leave when a Khoja gentleman named Premji came to know about his plight and offered him his hospitality.

From Joonh he proceeded on to Kehk and after several days of hard journey, reached Kehk. At Kehk he met Mukhi Bawa Ghulam Muhammad an old friend of his father. The Mukhi did not recognize him and he did not reveal his identity. He told the Mukhi that he was a poor, humble follower and had come a long way to pay his obeisance to, and to have a glimpse (Deedar) of the Holy Imam. The Mukhi taking him at his word arranged to have him comfortably lodged and brought the matter to the Imam's attention. The Imam smiled at this news and remarked that he was a noble soul and that the Mukhi must properly look after him. The Mukhi was perplexed at the Imam's reaction and ran to comfort the newcomer with increased zeal.

After three days, Syed Imam-ud-din again reminded Mukhi Bawa Ghulam Muhammed about his yearning for an audience with the Imam, urging him to beseech the Imam that Syed Imam-ud-din has come from far off Hindustan to have Imam's Holy Deedar. The mention of his name stirred the memory of the Mukhi who recognized the young newcomer as the son of Pir Hasan Kabir-ud-din. He immediately made submission to the Imam on Syed Imam-ud-din's behalf and the Imam was pleased to say that he would receive Imam-ud-din on the next Holy Night (Thursday night) at the Darkhana.

The following Thursday, Hazrat Imam Muhammad bin Islam Shah graced the place with his presence and received Syed Imam-ud-din. The Imam enquired about the welfare of Jamats in his father's jurisdiction and in the course of audience, the Imam was pleased to reveal the appointment of Syed Imam-ud-din's uncle, Syed Tajdeen, as the next Pir in succession to Pir Hasan Kabir-ud-din. He urged upon the young Imam-ud-din to rededicate himself, with renewed zeal to the task on concerted prayers and intensive propagation of Ismaili faith in accordance with the last wishes of his father.

On hearing the appointment of Pir Tajdeen in succession to Pir Hasan Kabir-ud-din, Syed Imam-ud-din was visibly effected, frustration and disappointment showing in his face. The Imam, seeing his reaction, consoled him and re-assured him that, though Piratan was not his destiny yet, the Imam was pleased to bestow the Mystic Great Name on him and ordered him to continue his mission on the Gujrat Coast.

On his return from Kehk, Syed Imam-ud-din arrived at Ahmedabad around 856 A.H.(1452 C.E./1508 Savant) and stayed at a Mosque on the outskirts of the city. Here he is reported to have had a confrontation with Muhammad Begda, the famous king of Gujrat and wrought some miracles. From Ahmedabad, he proceeded onwards and settled down at Girmata from where he carried on his mission with the help of his devoted disciples.

In 1512 Savant, Syed Imam-ud-din married Khatija Bibi, daughter of Shah Muhammad Bukhri, a descendant of King Alam Shah. This was his second marriage.

In 1524 Savant, Syed Imam-ud-din laid the foundation stone of his mausoleum at Girmata which is now popularly known as Pirana Sharif.

In 1529 Savant, he is reported to have visited Bhavnagar where he appointed a Rajput Sardar, Puja Singh (Poncha Kaka) as the Mukhi of the Jamat. He is also said to have obtained the hand of Punja Singh's daughter for his son, Syed Muhammad Shah.

During his missionary career spanning nearly seventy years, he is reported to have composed hundred and four volumes of religious prose (six) and prosody (eight); apart from more than two hundred and twenty nine Ginans. His main works extent today are: Atharved Gavantri, Gugri na das ginan, Bai Budhai, Naklank Gita, Moman Chetamani, To Munivar Bhai, Vistol, Jannatpuri, Mul Gayetri yane shrushtinun mandan an renure hidayat, Satveni (Nani), Das Avatar (Moto), Jhankar, Man Sanjamni (Nani), Muibandh sol thal, Char Chowk with seventeen Ginans, and hundred and sixty two Ginans etc...

From his works, it appears that he remained a steadfast and devoted servant of the Ismaili cause (he is said to have served four successive Imams-Imam Muhammad Bin Islam Shah, Imam Mustansir bi'l-lah II, Imam Abd-us Salam and Imam Gharib Mirza) throughout his life, successfully brought thousands of Hindu families to the Ismaili fold in Saurashtra (Gujrat, Kathiawar and Kutch). From his own works or contemporary sources of history, no proof of his supposed deviation from the Ismaili sect can be traced, which belies the popular belief that because of his disappointment on the Piratan issue, he struck on his own and founded the Imamshahi sect. To all intents and purposes, this actually appears to be the accomplishment of his son, Syed Muhammad Shah alias Nar Muhammad Shah, who renegaded from the Ismaili faith of his fore-fathers after his father's death and founded a separate sect i.e. the Imamshahi Panth.

Syed Imam-ud-din had married twice. He had four sons - Syed Afam Shah, alias Khaliq Shah, Syed Ali Shah, alias Bala Shah, Syed Baker Shah and Syed Muhammad Shah alias Nar Muhammad Shah and one daughter-Bibi Shams Khatoon.

Syed Imam-ud-din served the Ismaili cause for nearly seventy years and is said to have died at the ripe age of 87 on 26th of Ramadhan, 919 A.H. (1513 C.E./1569 Savant) at Girmata. He is buried in the mausoleum at Pirana Sharif, the construction of which he had himself overseen during his life-time.

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By:
Abdul Hussain Al-Waiz Alibhai Nanjee.

Hyderabad (Pakistan)

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