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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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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"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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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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Hazrat Pir Hasan Kabiruddin bin Hazrat Pir Sadruddin bin Hazrat Pir Sahibuddin bin Hazrat Pir Naseeruddin bin Hazrat Pir Shamsuddin Sabzwari was a famous holy man of the Shia Imami Nizari Ismailis. His ancestry goes back to Hazrat Mowlana Imam Jafar as-Sadiq, and, therefore, known as al-Husayn. His other names: Sayyid Hasan Shah, Pir Hasan Shah, Makhdoom Sayyid Kabiruddin Shah, (Gur Hasan Shah, Gur Pir Hasan al-Husayn, Anant Jo Dhani, etc.

According to a popular version he was born in 742 A.H. at Uchh (Pakistan) but he himself has written that he was just five years and five days old when his father, after six months and six days, got his "iron curtain" removed and the Batuni Deedar mainfestation resumed by the grace of the Lord. The story goes like this: Hazrat Pir Sadruddin was the Holy Pir of the Age, a Qutube'Azam as the Sufies say, and received Allah's favour with inner-vision - Batuni Deedar. Once he was going to Iran, his son Pir Hasan, four and a half years old at that time, wanted to go with him. He explained to the son that he was too small to go through all those hazards of travelling. The child disappointed and brokenhearted withdrew. The Divine favour stopped and Hazrat Pir Sadruddin went blank as if an iron-curtain was drawn between him and the Lord. This shows that Hazrat Pir Hasan, though a child, was a favoured servant of God and exalted spiritually. The "iron curtain" was drawn on the 17th day of Asadh month in the Vikram year 1452, and it was removed after 6 months and 6 days, on the 23rd day of Poss month in the same year. Gur Pir Hasan writes that he was five years and five days old on the day of resumption of the Batuni Deedar to his father. This means that he was born on the 18th day of Poss month in the Vikram year 1447. that is 1391 C.E. or 792 A.H.

This article is not meant for such a discussion, but I have mentioned it here to open a door for a research in this direction. According to Gulzar-e-Shams and Noorum Mubin (Urdu Edition) Hazrat Pir Hasan Kabiruddin died in the month of Safar in the year 853 A.H. at Uchh during the reign of Husein Langa (1469-1499 C.E.) the ruler of Multan. Another Husayn Langa (son of Mahmood Langa) who ruled

the same territory between 1525 and 1533 C.E. was

a different person of the same dynasty.

With tall and lean frame, Gur Pir Hasan was extremely -handsome and attractive. His countenance was the manifestation of peace and divinity. He was very sensitive and emotional but extremely kind, patient and humble. He was soft-spoken and talked little. His large half opened eyes -always cast downward, remained full of tears. His hair on the head was short, but the beard was long and well-kept. Always clad in white dress (he occasionally wore saffron colour) he looked like an angel. Like his father, he used wooden sandals mostly, but while travelling, he wore leather footwear. His diet was simple and little. Gradually he became a strict vegetarian and preached against eating meat.

From his early childhood, he took a great interest in prayers and religious activities; and started thinking about the Creator and His creation, and meditated for hours. He was a born poet and a good debater. He travelled widely in the western, central and northern India, Kashmir, Afghanistan, Iran, Russia, Iraq and Arabia; but spent most of his life in the Punjab and Gujrat. He earned his livelihood from writing copies of the Holy Quran, sewing caps and weaving. He was highly respected among the poor and in all communities. Thousands followed his Faith with a change of heart and conviction.

He was married seven times and had eighteen sons

and a daughter Bai Budhai.

One of the most important events of his life is the

weaving of 500 yards long and 9 inches wide cloth

from the cotton-like substance from the pods of a wild plant known as aak, he himself, cultivated the plant, plucked its pods, prepared the yarn and wove it into a piece of cloth 500 yards long on handlooms. The product was finer than muslin. Using saffron, dissolved in water, for ink, he wrote a lamentation and praise in poetry, to the Holy Imam-e-Zaman Mowlana Islam Shah. In each yardspace he wrote each of the 500 stanzas in Khojki character - an invention of his father. This work is known as Anat Akhado. He went to see the Holy Imam in Iran and presented the cloth which the Imam wore as a turban.

Like his great great grand father Hazrat Pir Shamsuddin and his father Hazrat Pir Sadruddin, he also, warned the followers to be careful and cautious about their Faith and the responsibilities in the time to come, during which a gradual deterioration would take place in all walks of life and the society. He predicted a great war of wars between the believers and the non-believing people. The believers are the Rikhisar (used as singular as well as plural) who have strong faith in God and practise religion as a way of life dutifully. They fear Allah and depend on Him. They are always in defensive position against the aggressive Da-yeen't (singular and plural), the non-believers. He warned them to guard their Imam and chastity, and not to be tempted by the dazzling miracles of science and the tactics of the Da-yeen't.

The mass of Da-yeen't, and their leader Kalinga, he writes, are cruel, ruthless, pretentious, extremely anti-God and provocative people. Among them there is a milder element called the Da-nav. The difference of opinion between the Da-yeen't and the Da-nav would increase and they will fight for their respective ideology. The Da-nav will lose. They will either merge with the enemy or be killed or take refuge among the believers. The leader, Kalinga, would originally come from the Da-nav. After the great revolution, he would re-organize the whole system to become the most supreme power among the nations.

Unrest and frustration will prevail all over the world. Military conflicts will start among many nations developing into bloody and costly wars which will, ultimately, ignite the greatest of all the wars that mankind has ever seen. The Pir has called this war as Anat Akhado. According to the Holy Bible it is Armageddon (Rev: XVI-16); and our Holy Prophet called it as the Fitinatud-Dajjal, which would be finally settled by Imam Mahdi (this will be his title and not the name) meaning Redeemer and Guide. The Holy Quran has mentioned it as "the coming of God and Magog" (21 : 96). He has given much detail about this great horror of horrors in his various Ginans and in the book Anat Akhado.

He composed over a thousand Ginans and wrote many books in poetry, according to Missionary Bhagat Kara Ruda. His well known works are:

(a) Gayantri.

(b) Brahma Gayantri.

(c) Hasanapuri with a vel

(d) Hasan Kabiruddin ane Kanipa no Samvad.

(e) Anat Akhado

(f) Anat na nav Chhugh.

(g) Satgurnur na Viva

(h) Anant na Viva.

(i) 79 Gnans.

For the more serious thinker his Ginans of 'Abdu' contain suitable guidance in the language of the mystics' and the sufis, to elevate the feelings. For example:

"There is whole world with all its nine continents

inside thee",

"And there are the mountains";

"And there are the seven oceans in thy self";

"But thou wouldst remain dry without the

Teacher"; (Ginan 64 v. 20)

"When the Beloved of thy Soul cometh near thee, thou becometh pure".

"Think about Him constantly with devotion";

"As, no one, wouldst know about thy mysterious pleasure".

(64 v. 1 6)

Some of his sayings:

1. "A lie may sometime ruin the whole life of the

liar". (1/19)

2. "Always think about the right and the wrong

before you do anything." (1/39).

3. "He will not be purified who keeps malice

inside and bathes his body.' (8/1).

4. "There is no better friend than God." (8/1)

5. "Humility enables You to win God's favour." (10/2)

6. "The face of the humble is divine." (10/5)

7. "The world cannot tempt him who is worried

about hereafter." (13/14).

8. "Bickering and gossiping would ruin your

faith" (15/61).

9. "God does not like the vain glorious and the

proud,'. (1 5/144).

10. "There is a devil after every righteous person"

(15/166).

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BOOKS REFFERED:

Anat Akhado (in Khojki)-Pir Hasan Kabiruddin

A Collection of Ginans (Kh)-Pir Hasan Kabiruddin

A Dialogue with Kanipa Jogi (Kh) Pir Hasan Kabiruddin

A Collection of Ginans (Kh)-Pir Sadruddin

A Collection of Ginans (Guj)-Sayyid Imam Shah

Noorum Mubin (Urdu)-A. J. Chunara

Tawraikh-e-Pir (Guj)-Sadruddin Dharghawala

An advance History of India-R.C. Maiumdar and other

two

Auliya-e-Multan (UR)-Sayeed Mohammed Gilani.

Sufiya-e-Sindh (Ur)-Aejazul Haq Qudsi

Tarikh-e-Sindh (Ur)-Mir Masoom Bakhri

Tohfatul Kerm (Pr)-Mir Ali Sher Qane'

The Holy Quran (Ar)

Mishkawt Sherif (Ur)

Encyclopadia Britainnica (Eng)

A guide to Ismaili Literature (Eng) W. Ivanow.

A Translation of Girbhawalli (Guj) missionary Bhagat Kara Ruda.

(Reh.)
By:
Abualy A. Aziz. Upanga (Tanzania)

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The Celebrated Ismaili Missionary of the 14th Century

Pir Sayyid Sadruddin Al-Husayni the celebrated Ismaili missionary of the 14th Century, also designated as Bargur, Pir Sadar Din, Sohodev, Vasimuhammad. and Haji Sadar Shah. was born on Monday 2nd Rabiul of the year 700 after Hijra in the village Sabzwar in Persia. Different sources providing information about the saint are not unanimous about the year of his birth - the discrepancy varies from a couple of decades to nearly half a century. For example, Tawarikh-e-Pir mentions the year as 650 A.H. whereas the Shajara from which Prof. W. Ivanow derives his information as published in his paper "The sect of Imam Shah in Gujrat" (1938) places his birth in 689 A.H. or 1 290 of the Christian Era.

Pir Sadar Din who traces his descent from Imam Ja'far-as-Sadiq (d. 148/763) came to India during the period of Imamat of Imam Kasim Shah (bet. 1310 C.E. and 1370 C.E.) and was raised to the dignity of Pirship by Imam Islam Shah - the 30th Imam in the traditional genealogical list of the Nizari branch of the Ismaili persuasion. His name appears in the 26th place amongst the authorised Pirs mentioned in the Holy Du'a. His father's name as given in the "Gulzar-eShams" and corroborated by "Satveni Moti" and "Satveniji Vel" both alleged to have been written by Sayyid Muhammad Shah Bin Imam Shah, was Pir Shihabuddin alias Sahebdin to whom five of the Ginans are attributed and his mother was Noor Fatima bi'nt Ibrahim Sabzawari.

The complete genealogy of the Pir as cited in the

"Gulzar-e-Shams" runs as follows:-

1 . Imam Ja'far as-Sadiq

2. Sayyid lsmail Arizi Akbar

3. Sayyid Muhammad Arizi

4. Sayyid Ismail Sani (Imamuddin)

5. Sayyid Muhammad Mansur Khakani

6. Sayyid Ghalibuddin.

7. Sayyid Abdul Majid.

8. Sayyid Mustansirbiiiah.

9. Sayyid Ahmed Hadi.

10. Sayyid Hashim

11. Sayyid Muhammad

12. Sayyid Muhammad Sabzawari.

13. Sayyid Muhammad Mohibdin

14. Sayyid Khaliqdin alias Sayyid Ali

15. Sayyid Abdui Momin Shah

16. Sayyid Noorbaksh lmamdin

17. Sayyid Salahuddin

18. Sayyid Shamsuddin Iraqi or Sabzawari

19. Sayyid Nasiruddin

20. Sayyid Pir Shihabuddin

21. Sayyid Pir Sadruddin.

Pir Sadruddin, as the tradition maintains, had taken training in the field of preaching under Pir Shams Sabzawari (d. 757 A.H.) and had accompanied the latter during his visit to Sindh, Punjab and Kashmir.

It is true that he was not the pioneer Ismaili Da'i who preached Ismailism in India nevertheless it was chiefly due to his sublime preaching, indefatigable courage and tireless endeavours that the present Khoj'a community has come into existence. Etymological derivation of the appellation "Khoja" is based on the Arabic word "Khawaja" i.e, master which in course of its use by the proselytised and indoctrinated natives unused to this alien language has assumed the present form which has acquired international recognition. The very first "Jamatkhana" - the prayer house for the new converts i.e., Khojas was established by him at "Kotda" - a village in Punjab (West Pakistan). This fact is well reflected in the following translation of the verses from the work "Jannat Nama" or "Jannatpuri" composed by his grandson Sayyid Imamshah bin Pir Hasan Kabiruddin.

Translation:

Pir Sadruddin organised the community (Faith) and openly established the Khana" (Jamatkhana) in a house.

Having arrived in the village "Kotda" he established the first "Khana." Pir Sadruddin became manifest and changed Hindus into Muslims;

Having converted "Lohanas" into "Khojas" gave them the True faith.

Call Khoja - a bondman of Shah Ali, he is devotee of his Aal (successors).

There (in Kotda) having organised the community

he established the "Khana" and well indoctrinated

them.

Formerly there was the "Khana" of Surjarani but that was secret; know ye, the True Pir Sadruddin recited Ginans (preached) in the village Kotda.

In the village "Kotda" there lived Trikam'

He openly professed faith and adopted the name

"Khoja".

Thus spread the "Deen" of the Preceptor and this

was the age of Shri Islamshah'

To day, the place called Uchh - and there lies our abode."

The above verses abound in historical information to a considerable extent and need explanation and information - Historical as well as mythological about some of the terms as well as the names of the personalities to whom allusions are made. But it inconceivable and next to impossible to do justice to such a subject in this paper and condense the matter in the place allotted for this article. Neither it is possible to scrutinize and penetrate into some of the facts pertaining to the origin of Khojas and the references in the Ginans as well as the doctrines, tene and the social structure of the community.

Pir Sadruddin has taken great pains for the promulgation of Islam and through it Ismailism in India. Having acquired a thorough mastery over the literature beliefs and mythology of the Hindus and comparing the tenets and doctrines of Hinduism with those of Islam, he has very vividly shown that the advent of Islam is predicted in the Hindu scriptures like Atharv Veda, Allopanished etc. To express these facts more lively and emphatically he composed several hundred religious hymns and verses in the dialects of different provinces of India which are popularly called "Ginans (Cf. Sanskrit "Jnyanam") meaning knowledge. In one of the Ginans it is found:

We have explained in thirty-six languages an

fouty-two melodies and yet,

The deaf would not listen, oh my brother!

Thus the Ginans are polygiotic and melodious and yet even a layman can find in them all that he needs for spiritual illumination. The Ginans minister to all the spiritual needs of a man. They knock at the inner recesses of his heart and make a direct impact on his mind. The truer and simpler the more interesting they are. It is not seldom that one finds a sincere follower lost in the recitation of melodious Ginans. One often witnesses his heart in assimilating the sublime and

illuminating preaching pushing forth a stream of tears from his eyes.

Pir Sadruddin, like all other Pirs and Sayyids - often included Hindu mythology and religious beliefs in the Ginans in order to spread Islam through love and peace. In this tremendous task of preach Ismailism in an alien country he was assisted by twelve persons who were a so well versed in religious matters.

This great talented saint whose philosophy and preaching has played such an enormous role in saving a multitude of people from sweeping inundation polytheism and who smilingly underwent all the vicissitudes encountered in his tremendous task was man of strong character and self-abnegation. For two thirds of the period of a day he was absorbed in meditation and prayers. During the period of Pirship when he sojourned in India only twice he had the fortune of paying a visit to Persia and seeing - the Deedar of the Imam of his time openly. Description of his second visit to Imam Islamshah residing Persia and the impendiments encountered in seeing his Deedar is vividly narrated in the work "Nav Chhuga" by his son and successor Pir Hasan Kabir-uddin.

Out of his several works and small Ginans on one is the most popular and that is Das Avatar. This work was produced as an exhibit in the First Aga Khan case 1866 and was of tremendous help in falsifying the charges forged by the contending seceders who claimed to be the adherents of Sunnism and intended to prove that Pir Sadruddin was a man of Sunni persuasion and that the Khojas were Sunnis too.

In this connection it would be worthwhile to quote

a couple of paragraphs from the judgement given by Judge Sir Joseph Arnold in 1866:

"On the one hand says the learned judge: "The relators and plaintiffs contend that Pir Sadr-uddin (whom both sides admit to have originally converted the Khojas from Hinduism to some form of Muhammadanism) was a Sunni that the Khoja community has ever since its first conversion been and now is, Sunni and that no persons calling themselves Khojas who are not Sunnis, are entitled to be considered member of the Khoja community, or to have any share or interest in the public property of the Khoja community or to have any share or interest in the public property of the Khoja community or any voice in the management thereof.

On the other side, it is maintained by the first defendant i.e., Aga Khani and by the other defendants who are in the same interest with him, that Pir Sadruddin was not a Sunni but a Shia of the Imami Ismaili persuasion; that he was a "Da'i or missionary of one of the direct lineal ancestors of the first defendant the Imam or spiritual chief for the time then being of the Imamie Ismailis; that from the time of the first conversion till now the Khoja community has been and still is (with the exception of the relators and plaintiffs and those comparatively few families among the Bombay Khojas who adhere to them), of the Shia Imamie Ismaili persuasion; that the said community (except as aforesaid) always has been bound in close ties of spiritual allegiance to the ancestors of first defendants, Aga Khan, the hereditary chiefs Imams of the Ismailis, whom the Khoja community always have regarded and (except as above) still regard as their Murshid or spiritual head."

Further on during the course of his judgement Sir

Arnold emphatically expressed: "That conclusion

is that the preponderating tradition of the Khoja

community is substantially correct. that Pir Sadru-uddin was a Da'i or missionary of the hereditary Imams of the Ismailis (probably of Shah Islamshah) and that he converted the first Khojas to the Shi'a Imami Ismaili form of Muhammadanism."

This work - Das Avatar - was also referred to in the 2nd Aga Khan case (1908) when the plaintiffs left no stone unturned to prove that the Ismaili Imams and the Khojas were the adherents of Ithnaashari faith. (Here we do not intend to deal with the allegations and misrepresentations of the facts regarding the Pir and the Khoja community).

Pir Sadruddin passed away on 12th Rajab 91 8 A.H. at Utchh and was buried at Trinda Gorgej about 15 miles from Utchh in the Bhawalpur State where stands his mausoleum. (Tawarikh-e-Pir gives the date of his death) as 770 A.H. and accorchng to Shajara it is 782/1380). He had five sons - Pir Hasan Kabiruddin, Zaherdin, Sa]ahuddin, Jamaluddin and Pir Tajuddin (some sources give six or seven sons).

Of course, it is left to the future to prove genuineness of some of his works till some old manuscripts are traced with the known works of which the authorship is assigned to Pir Sadruddin (or other Pirs as well as Sayyids) and also to show the gradual evolution of the language - originally old Gujrati (or Prakrit) current in those days - which underwent refinement and changes with the progress of time as necessitated to keep up the spirit of the work and adjust certain matters and words to the changing and ever progressing time. Ismailism has always remained a dynamic force and it is because of its flexibility and adjustment of principles to constantly altering and advancing human progress with its scientific achievements that, in spite of the vicissitudes through which it passed it has remained a living force under the guidance of Holy Imams.

A systematic and thorough investigation in our Khojki literature-which has yet remained a closed book - will not only reveal many an interesting fact and serve as a link to trace back the history of centuries which still rests on semi-mythological bases but also add a new chapter in the annals of Gujrati language as a whole. It is not only our Ginans that have suffered alterations in the course of centuries but there are several Bhajans - religious songs - of Narsi Mehta, Miranbai and other renowned poets of Gujrat which have also had to pass through this phase. The language of the most popular Bhajan of Narsi Mehta viz. "Vishnav jan to tene Kahiya" which occupied a prominent place in the prayer congruations of Mahatma Gandhi, is quite modern and refined - and is certainly not the one current in the days of this devotee of Krishna. It is extremely regretable that the people of our community entertain such an un-believable indifference towards our ancient manuscripts. They are either so negligent as to dispense with them by selling by weight as scrap to realise a couple of annas or rupees or are over enthusiastic to keep them as something sacred which might, by its mere existence, serve as good omen or as souvenir, of ancestral inheritage till it is rendered useless owing to worms or decay. There is still one more group that revere this literature and under the force of religious sentiments and respect for the preachings of the Pirs, but unable to read it, throws this invaluable treasure either in a well or the sea or still to be on the safer side burns it to ashes.

Several manuscripts have been destroyed or lost in this way. Even the 400-year old manuscript used as an exhibit in the Aga Khan case of 1908 is also untraceable. It is high time now - or may it perhaps never come - that whatever few manuscripts still existing in possession of individuals or institutions should be gathered in one collection and preserved with utmost care. It was with the help of some manuscripts in my possession that some incidents pertaining to the life of Pir Abul Hasan, Pir Shihabuddin Shah and Hazrat Imam Sultan Muhammad Shah could be traced. Such a collection will also open a new field for the student who intends to work on the derivation of Khojki Script which is so rapidly disappearing from our literature.

"In the Ginans which Pir Sadruddin has composed, he has taken the gist of the Holy Quran and explained it in the languages current in India.

Hazrat Imam Sultan Muhammad Shah said:

Do you know which village Pir Sadruddin came from? You will know if you read his life-history. You were Hindus. From the exegesis of the Holy Quran Pir Sadruddin composed Ginan and explained to you.

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WORKS:
1. Buj Nirinian: (knowledge or cognition of God). In this work the Pir deals with the ways and means of attaining union with the divine Light.

2.. Aradh: (Worship or Adoration). It is a doxology. . In the later stages it develops into adoration of Hazrat Ali who manifested himself in every age ere the creation of aught.

3. Vinod : (Merriment or bliss). Adoration of God who created the universe and ends in supplication to Hazrat Ali.

4. Gayantri: (The work composed te supplant Gayeetri the sacred prayers of Hindus). It exhorts the followers to give up all the past things of Hinduism and adopt Islam.

5. Athar Ved: It is an interpretation of the Ather Ved - the last of the four Vedas of the Hindus. It is chiefly the adoration of Naklank.

6. Surat Samachar: (Information about appearance). It maintains giving illustration, that two good things are rarely found to co-exist simultaneously. It also gives descriptive comparison and discrimination between good and evil, admonitions to sinners, code of ethics, greatness of a true preceptor, etc.

7. Girbhavali.- (Smaller) : (Secrets). It is an imaginary conversation between Shankar and Parvati about the universe, its contents, etc.

8. Budh Avatar : This deals in detail about the story of the 9th incarnation i.e., Buddha of Vishnu.

9. Das Avatar (Smaller:) Deals with ten incranations of Vishnu and finally comes to Islam.

10. To Munivarbhai Moti or Momin Chitveni (Knitting up of a Momin's mind or indication of the mind of a Momin): Deals with the creation of the world, the reason of Vishnu's taking incarnation, ethics, etc.,

11. Bawan Ghati: (Fifty-two passes): Deals with imaginary fifty- two passes where the angels will question a soul about its different acts in the world. -

12. Girbhavali (bigger): Deals with a number of

esoteric matters. (An enlargement of No. 7).

13. Khat Nirinjan: (Six Nirinjans) deals with the creation of the universe, true way of adoring God, beauties and greatness of Islam and Satpanth etc.

14. Khat Darshan: (Six Darshans) Darshan is a common designation assigned to the six schools of Hindu Philosophy. It touches various matters of Satpanth and can well be termed an encyclopaedia of Satpanth and Khojki literature.

15. Bawan bodth, so Kirya and Sahi Samrani: (52 admonition. 100 rituals and real remembrance). Deals with behaviour, morality, cleanliness etc.

16. Saloko (Smaller) (a Collection of Verses): Gives comparison and discrimination between good and bad. Giving an example prayers, devotion, speaking truth etc. Warns against hypocrisy and idolatry.

17. Du'a: (Prayer). It is the prayer recited by the Khojas. Contains some verses from the Quran, names of Imams, names of Pirs, supplications etc.. etc.

18. Ginan: (Religious hymns containing knowledge) There are more than 250 ginans dealing with a wide range of themes e.g., ethics, morality, devotion, religious rites, religious stories etc., etc.

By:
Mr. J. H. Lakhani. Tehran (Iran)

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In the lndo-Pak sub-continent, by the propagation of Islam commenced after the demise of Prophet Mohammad and Sindh was first to receive the light of Islam. At about the same time, the followers and wellwishers of Ahle Bait had started propaganda and conversion on behalf of and for Hazrat Ali and his successive Imams, who were the rightful heirs of the Prophet. The sixth Imam, Hazrat lsmail bin Hazrat Imam Jafar-as-Sadiq, and the succeeding Ismaili Imams sent out Da'is (Missionaries) to the far corners of the then known world for propagation of the True Path (Seerat-al-Mustaqim or Sat Panth in Indian language).

Hazrat Shams Sabzwari too occupies a prominent position amongst the famous Ismaili 'Da'is. He was sent by the twenty-ninth Ismaili Imam, Hazrat Kassim Shah, to preach the Ismaili Nizari faith in the subcontinent.

Pir Shams conducted his missionary activities all over the North-western and Western parts of the subcontinent and in the context of vedic scripture vis-a-vis Al-Quran, revived the idea of the necessity of a Living Guide in the minds of his non-Muslim audiences, bringing thousands of them to the beneficial fold of Ismailic Islam.

Friends of Ahle Bait did not-sacrifice their lives for the sake of name, but, in fact they sacrificed their lives for their love for the Imam and their faith. History is replete with such personalities about whom historically very little is known to-day. Pir Shams is one such consequential figure in the annals of Ismailism about whom innumerable legends abound but verifiable authentic historical references, contemprory or subsequent, are rare.

It is given in the Noorm-Mubin that Pir Shams was born at Sabzwar in Iran where he spent his childhood and adolescence in pursuit of education. Probably, in his twenties he spent working under the tilage of his father, Pir Salahuddin, in Sabzwari and perhaps in his early thirties succeeded his father and was assigned the Da'wa of Badakshan and Northern India. Conducting his missionary work with great ardour and zeal, his activities ranged from Badakshan, through Kashmir, and from Punjab, Sindh to Gujerat with Multan as his headquarters. As he spent the better part of his later years at or around Multan he was laid to rest there, hence he is also famous as Pir Shams Sabzwari Multani.

Muslim historians of medieval India have compiled volumes about Muslim rulers of their time, but did not find any time to record any facts about a sufic personage like Pir Sabzwari, who made tremendous contribution towards the spread of Islam in the lndo-Pak sub-continent, with the lamentable result that accounts of his missionary activities and spectacular achievements survive only in his own vernacular religious poetry (Ginans), local folklore or communal legends of the communities he brought to the fold of Islam (Khojas of Sindh, Kutch and Kathiawar, Guptis and Shamsies of Kashmir and Punjab).

In most of the local folklore and communal legends he is confused with Hazrat Shams Tabrezi and the incidents of his life are erroneously presented as those of Pir Shams Sabzwari Multani, even going to the extent of believing the latter's resting place in as that of the former. The most reliable source extent today is the surviving collection of his vernacular religion poetry (ginans), which he had composed as an effective vehicle for preaching the Ismailian faith. His ginans throw ample light on his missionary activities and in some instance give exact dates in savant era.

His genology as narrated by the lineal caretakers of his mausoleum in Multan is as follows:

Syed Shamsuddin Sabzwari Multani bin Syed

Saiahuddin bin Syed lslamuddin bin Syed Muaminshahalias Abdul Muamin bin Syed Klialiquddin bin Syed Muhibuddin alias Mushtaq bin Syed Ahmed bin Syed Hashim bin Syed Mohammed bin Syed Hadi alias Ahmed Hadi bin Syed Galibuddin bin Syed Abdul Jamal bin Syed Mansoor bin Syed Musaffir bin Syed Khaliquddin alis lsmail sani bin Syed Muhammad bin Syedna wa Imamina Ismail bin Hazrat Imam Jafar-asSadiq.

The genealogical table of Pir's which formed a part of our old Du'a too, more or less corroborates this genealogical order. As such it makes confirms that Pir Shams Sabzwari descended from Hazrat Imam Ismail and a lineage of Ismaili Pirs. Similarly, Pir Shams Tabrezi also descended directly from Ismaili Imams being a son of Hazrat Imam Alauddin Muhammad and brother of Hazrat Imam Ruknud-din Khirishah. The disappearance or probable demise of Pir Shams Tabrezi is believed to have occurred in 645 A.H./l 247 C.E.. whereas Pir Shams Sabzwari Multani is said to have been born on 17th Rajab 560 A.H./20th May 1165 C.E., arrived at Multan in 598AH/1201 C.E. and died there in 675 A.H./ 276 C.E. at the age of 115. However, the date of his demise inscribed

on the mausoleum plaque is 757 AH./l356 C.E. which, with his reported life span of 115 years, is taken as authentic, he must have been born in 642 A.H./l241 C. E. However, in his own Ginan "Surbhan Ni Vel" he states:

"Savant agiarso panchoter, Gur Shams aavia gaer;

Gatma aavi Pir Paya, Surbhan gatma aaya."

In 1175 Savant i.e. 1119 C.E. the Oreat Master

graced the house, In the fold of faith he found the Master, and Surbhan embraced the fold.

Again'in another of his ginans "Chandrabhan Ni Vel", he mentions his encounter with Chandrabhan and the latter's conversion as having taken place in 1207 savant (1150 C.E.). Besides, in his twin ginan numbered 13, he narrates the day, month and year of establishment of his preaching centre as follows:

"Eji Savant agiarso athotair, kartak wad amas,

Guruji thanak karyo, tarey hato Budhwar."

(Wednesday the last day of the month Katrik in the year 1178 Savant i.e. 1122 C.E. that the Great Master established the centre for preaching).

The years Pir Shams has indicated in these three ginans may be reconcilable with each other, but they retrograde the period of his mission by 200 years way back to the middle Alamut era. The famous researcher in Ismailism, Dr. lvanow was also of the opinion that Pir Shams Sabzwari Multani arrived in India around the time of the demise of Hazrat Imam Ala Zikrihissafam, (died 1166 C.E.). Even in some of his ginans, references of Delam desh-Alamut, are found, lending strength to the view that he lived during the Alamut era. However, in one of his garbi (Choral dance songs) he states :

"Nar 'Kasim Shah na farman thi,

Gur Shams Pir ramwa nisariya."

(On the command of the Lord Kasim Shah 1370 C.E.), The great Master saint Shams descended to play and preach).

This places his mission in post - Alamut er (14th century C.E.) and not Alamut era (12th century C.E.). The modern history of Ismaili Imams, Noorm Mubin, also gives the year of his passing as indicate on his mausoleum plaque i.e. 1356 C.E. Till further researches unearth some authentic data, we have no alternative but to accept this later date.

Hazrat Pir Shams Sabzwari first reached Gazni on his preaching mission to the Indo-Pak. (sub continent). His disciples, Vimras and Surbhan are said to have accompanied him. In one of his ginan he recounts his meeting with and conversion of Emna Sati a daughter of a Hindu tradesman.

"Pir Shams vanse sadharia, Ramta ramta Gaz

gam aviya

Tinya waniyeki beti-ye bulaya, Emna Sati ooska

nam

(Verse 36 Mansamianrni).

"Pir Shams left that way, Rambling he reached Gazni, where he met tradesman's daughter, name Emna Sati who backoned him."

In Gazni he also met and converted the king's son Sabhaga and sent him to Badakhshan on preaching assignment. He narrates this incident in one of his works "Man-Samajamni (convincing the Mind)".

"Gazni ke betey ki suno bat, unko Pir Shamsh rakhy pas,

Sabhaga dharya unka nam, pir-e bheja Badakshan

(Verse 45 Mansmjani).

"Hear the story of Gazni's (king's) son, whom Pir Shams kept near him, his name was Sabhaga. Pir dispatched him to Badakshan".

Sabhaga is reported to have stayed in Badakshan for quite a long time, carrying out the mission entrusted to him by Pir Shams. How he was called back is narrated in 7th stanza of the said ginan. Sabhag is also mentioned in two other ginans which are in Seraike dialect.

From Gazni Pir Shams is reported to have proceded to Kashmir and then on to Chinab Nagri. It is said that he had sent his disciple Vimaras, ahead to Chinab Nagri to prepare his way. Some authorities place Chinab Nagri in China while Dr. lvanow held the view that Chinab Nagri was situated on the river

Chenab in Punjab and we concure with the latter view. He is said to have wandered through fourteen countries (regions) all the while preaching Ismaili faith and converting groups of non-Muslimst Ismailic Islam. It is also said that he established 84 Jamatkhanas, installed Mukhis and also a Musafir (later Kamdar or Kamadia in Pir Sadruddin's time to collect offerings from their respective jurisdiction and forward them to the Pir for onward transmission to the Imam's headquarter's in Iran. This arrangement is described in his work Mansamjamni (stanzas 252-270). Thereafter he proceeded to Multan where he established his headquarters and main preaching centre. There he breathed his last at Multan at the age of 115 and was laid to rest near it. In his Ginan, this area is called Uchh Multan, which has nothing to do with Uchh-Sharif of Bahawalpur State (Pak).

In one of his ginans posthmously-named "Janaza". the date, day and month of his demise are stated but the year is not mentioned.

"Eji veshakh mahino ne tarikh satarmi. Ane bresh patarwar no din, Te dine pir-e jomo separiyo, Te sifariy Uchch Multan mahe. Eji Satarso pir-na kandhi thaya. te aveya jun-e makame.

"O'hear, the month was vaisakh and date seventeenth, and the day was Thursday, that day the Pir relinquished his life and was burried at Uchh in Multan.

O'Hear seventeen hundred people carried his coffin and he returned to his original abode'.

Pir Shams was an accomplished vernacular prosodist. He has composed numerous short and long poems (ginans) in lyrical scales of folk-tunes popular among the masses of Punjab, Sind and Gujrat in his days and are sung even today in more or less the original style. He appears to have mastered most of the vernacular dialects of Northern and Western areas of Indo-Pak subcontinent, and his ginans are replete with words from Purbi, Hindi, Gujrati, Sindhi, Seraiki, and Punjabi, dialects. Some of his works having been preserved by his devoted proselytes (khojas and guptis) in memory or reduced to handwritten manuscripts and passed from generation to generation, have survived the cruel travails of six centuries. His short and long works extent today and still recited by Ismailis throughout the world are:

1. Brahma Prakash, "Divine Illumination", in verse, 150 slokas.

2. Hans Hansli ni Varta (also called Mulbandh no Achhodo). a parable of gander and goose, in 504 couplets, with refrain.

3. Chandrabhan, with a Vel, in 50 short poems, with an appendix of 12 poems.

4. Surbhan, with a Vel, of the same type as the preceding, 62 verses.

5. Raja Govarchand Tatha Teni Ben ni Katha. Govarchand becomes on ascetic and his sister Nilavanti tries to dissuade him. Two parts. 294 and 96 verses.

6. Mansamjamani (Vadi). Advices to one's mind, a large collection of pious thoughts, full of stories.

7. Sloko Moto, bigger collection of ginans, of the usual pious contents, 240 quatrains.

8. Vaek Moto, with a Vel. Discourse (bigger), with an appendix. 64 plus 31 quatrains.

9. Garbi, 28 poems sung at a festival were translated by Mr. Vali-Bhai Master, and edited by W. lvanow, in "collectanea" (Ism. Sty series "A" no. 2, Cairo, 1948, pp. 55-85).

10. Ginans, 80 in number, containing religious and moral advises in Verses.

In his ginans, Pir Shams has used various noms-de-plume like Shams, Shams Darya, Shams chot, Shams Ghazi, Shams Qalander etc. In these Ginans various moral and religious advices are given. Few quotations of which are given below.-

"Pahela nam allah ka leejey, Duja sat nabika leeje, Allah rasool jeby aankho, dil apna shah-su rakho, Shah vina aur na boojey, satki rah unko soojey. Ali-nam jampta vilamb na keejey, vai kunth ma fal to ja leejey"

(Mansamjani, verse 1)

"Firstly, remember the name of Allah, secondly, accept the truth of Prophet (Muhammed). Believe in Allah and the Prophet, and fill your heart with love of the Lord (Imam-e-Zaman). Those who do not turn to anyone except the Lord, find the way of Truth.

Those who do not hesitate to recite Ati's name, go on to harvest Heaven's fruits".

He has expressed teachings of the profound Quranic Ayats about the creator, creation, etc. in very lucid and lyrical verses:

"Sachcha mera khaliq sirjan har,

Aape upaya Shah dandhukar." -,

"True is my creator, the Lord himself evolved the

creation.

The philosophy of soul and body, he has expounded in a beautiful parable in his ginan "Prem Patan raja manasudh", (Parable of King Manshud of Prem patan and his consort) where in he has compared the soul with a ruler and the body with his consort. In another of his Ginans "Ek Shabd suno mere bhai" also he has dwelled upon this theme.

His famous work "Brahma Prakash" (Divine lumination) has few equals. It is a concise compedium, in verse for seekers of spiritual enlightenment. Besides, in another of his long work "Sloka Moto" also lie dwells upon the mystery of soul, its nature, etc. and same accounts of events, Consists of 401

poems of 20 lines each.

One of his ginans, which is famous as Ginan-e-Qudsi (the most sacred Ginan), has the immense and portents of Qiamat (Dooms day/day of judgement)as its central theme related in the form of a dialogue between the Holy. Prophet and the Archangel (Hazral Gibrael).

BIBLIOGRAPHY

1 .Tarikhe Jehan Gusha translated by J.A. Boyiel The history of the world conqueror, Vol. II.

2. Tabaqate Nasiri-By Minhaj-us-Siraj-Persian edition.

3. Tarikhe Hind by al Biruni, translated into English by Sachu.

4. Akhbar ul akhyati by Abul Haqq Dihlawi. Persian edition.

5. Majalisul-Muminin by Nuruliah Shustari, Persian edition.

6. Mirate Ahmedi by Ali Mohd Khan. Persian edition.

7. Khojah Vratant by Sachedina Nanjiani. Gujrati edition.

8. 'Khojah Komno Itihas by Jaffer Rahimtuila of Bombay.

9. Noorm-Mubin By Ali Mohd. Chunara-Bombay IVth edition.

10. Tawarikhi-Pir by Sayyid Sadrudin, Vol. I & II.

11. W. Ivanow, Collectania. I.

12. W. Ivanow, article on the Sect of Imam shah in Gujrat.

13. All ginans of Pir Shams.

14. Relevant articles in the encyclopaedia of Islam. new and old editions.

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By:
Miss Zawahir Noorally, Karachi (Pakistan)

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