Fatimi Wazir, Abu al-Farj Yaqub bin Yusuf known as Ibn Killis, was born of an honorable family of Baghdad. By birth he was a Jew, born in 318 A.H./930 C.E. At the young age he came with his father to Egypt where he started his political life at the court of Kafur. He was very intelligent, hard working and honest. Very soon he secured important position in the Court of Kafur as an expert in economic. In 356 A.H./967 C.E., he embraced Islam by which Kafur was highly pleased and appointed him as his courtier. By this promotion of Yaqub, Wazir Ibn Furat of the court of Kafur got excited with jealousy and was searching a cause to fall against him. Incidentally in 357 A.H./967 C.E. Kafur died and Wazir Ibn Furat arrested all his companions including Yaqub bin Killis. It is said that Yaqub bribed the jailor and absconded to West where Hazrat Imam Mu'izz was in power on the throne of Imamat and Caliphate.

Hazrat Imam Mu'izz, assigned Yaqub the responsibility of country's economy. Through his past experiences he carried out his work with great efficiency. Thereafter at the time of conquest of Egypt, Hazrat Imam Mu'izz, deputed him with Jawhar as-Siqilli for the management there. According to another version, Yaqub accompanied Hazrat Imam Mu'izz to Egypt in 362 A.H. In the beginning, Ibn Furat was continued in the office of Wizarat at Egypt but in 363 A.H./974 C.E. he resigned and Hazrat Imam Mu'izz handed over the administration to Yaqub bin Killis.

During the last period of Imam Mu'izz, and the first two years of the period of Imam Aziz, (365-386 A.H.), due to toil, honesty and intelligence of Yaqub bin Killis, this position became firm and stable, so much so that in 367-68 A.H./977-78 C.E. Imam Aziz, appointed him as Wazir al Adjall (Chief Minister). Prior to this, in the Caliphate of the first four Imams, an assistant was called 'Wasta' and in this way Yaqub bin Killis was the first Wazir-i-Adjall (Chief Minister) of Fatimid Caliphate.

During his office of Wazarat, Yaqub bin Killis established various departments anew for the administration of the state - promoted agriculture, reformed trade and stabilised currency - by which country began to flourish and revenue of provinces increased. In this very period Central Exchequer was so much solid in wealth that neither before nor afterwards such a wealth ever accrued. In 373 A.H. he had fallen Karachi (Pakistan) from his office and it is said that Imam Aziz. had penalised him with the fine of 200.000 dinars. The actual cause of his removal is not known. Dr. Zahid Ali assumes that because Ibn Killis had treated badly one of the court prisoners of al-Aziz to whom Imam had promised all honours, therefore Ibn Killis had to pay a fine. All the same within a lapse of few months, in 374 A.H., he was reinstated in the office and was also forgiven.

Sickness and Death: It is said that Yaqub bin Killis fell seriously ill on the 21st of Shawwal 380 A.H. Imam Aziz visited him and said: "0 Yaqub! If your recovery is to be gained through spending wealth then I am prepared to give away the whole wealth of the state. And if your life is saved by sacrificing any life, I am ready to sacrifice my own son". By this it is understood what position Yaqub bin Killis held with Hazrat Imam Aziz. Sickness of Yaqub began to worsen day by day and on the 4th of Dhil Haj 380A.H./991 C.E. he succumbed to death.

His death was mourned throughout Egypt. His shroud was decorated with 50 pieces of clothes of which 30 were embroidered with gold thread. According to Ibn Khallikan, 100 poets composed Marsia, i.e. lamenting stanzas, and every poet earned his reward from the Imam. In Cairo a place was named 'Al Harat al-Waziria' in his honour.

Educational Status: With the political sciences Yaqub bin Killis was also endowed with a thorough knowledge of religion. He was a great scholar and was fond of literature. It is said that he wrote many books in which Mukhtasar-ul-Fiqah' (Risala-t-ul-Waziria) is worth mentioning. This work is on theology and 40 theologians participated in its compilation. Besides, he was at his palace lecturing every Friday night on different subjects, where judges, theologians, grammarians, traditionalists and poets used to gather to hear him.

In Jama-e-Azhar he gave vent to religious education and upon his instructions a university was established in Jama-e-Azhar. which exists until today.

The Story of his wealth: Yaqub bin Killis was an efficient wazir and through his efficiency introduced many reforms, as a result of which public was very much at ease. wealthy and treasury was full of wealth. Hazrat Imam Aziz, had given him wide powers and he was also drawing a good remuneration from the Treasury with a high position in the government. Consequently, he was in possession of the force of 4,000 young men. The uniform of his guards was, .similar to that of the guards of Hazrat Imam Aziz that is silky. Yaqub bin Killis had formed a private force, commander of which was called 'Qaid'. Courts were established for different jobs. There was also a well equipped dispensary in his palace. In the month of Ramadhan besides judges and prominent persons, nominal and general public also used to take advantage of his favour. His annual income was 100,000 dinars, i.e. more than 50.000 guineas. At the time of his death he left property valued forty lakh dinars, this amount was exclusive 200,000 dinars kept aside by him for the dowry of his daughter. He also left a piece of land worth 300.000 dinars. Besides there were

4.000 male and 8,000 female slaves.

REFERENCES

1. Hamdani, Dr. Abbas. The Fatimids. P. 27. Karachi, publishing House, 1962.

2. Hitti, P.K., History of the Arabs p. 627. London, Macmillan & Co. 1949.

3. O'LearY. D' The Short History of the Fatimid Caliphs. P. 99-100. 114.120.

4. Ibn Khallikan. Ibn Khallikan's Biographical Dictionary- tr. from Arabic to English by Siane M.G. De. Vol. IV, p. 359-368. Paris, Oriental translation Fund of Great Britain and Ireland. 1871.

5. Ibn Khaidun. Tareikh ibn Khafdun (Urdu tr.) Vol. v., P. 132.

Karachi. Nafees Academey, 1966.

6. Zahid Ali, Dr. Tareikh-e-Fatmyeen-e-misr (Urdu) Vol. I p.

194. 197 and Vol. 11 p. 1 1 1 and 130.

7. Saef Azad. Tarikh-e-Khulfa-e-Fatimi (Persian) p. 50-53. Tehran 1341. A. H. Shamsi.

8. Danishghah Punjab Lahore, Da re-e-Mu'arf-e-Islamia (Urdu) Vol. 1. p. 656. (Article on Ibn Killis by Bakar C.H.)

9. Ain ul Haq, Sayyid. Khilafat-e-Abbasia & Fatamyeen-e.Misr

(Urd) p. 233-34. Karachi, Ali publishers.

By:
Aiijah Deedarali. Karachi (Pakistan)

Everything connected with Ismailism seems to be enveloped in clouds of mystery and secrecy. The most ordinary doctrines are zealously guarded by sectarians themselves. even the books that are exoteric and quite harmless never reach the light of day.

The Qadi Abu Hanifah an-Nu'man b. Abi 'Abdullah Muhammad b. Mansur bin Ahmad bin Hayyun-at-Tamimi al-Ismaili al-Maghribi was the greatest of Ismaili Jurist and a protagonist of the early Fatimids in Egypt. Nu'man appears to have sprung from a Maliki school in Qa'rwan, adopting the Ismaili faith early in life. It is interesting to observe that according to most matters the qadi was a Maliki (1) and later adopted Ismaili faith. Ibne Hajar is silent on this point and calls him "al-Ismaili". Gotheil, however, points out that some authorities like Abu'l Mahasin says that he was at first a Hanafi. (2) The Ithna 'Ashari sources sometimes imply that he was first Maliki then he became an Imami (Twelver) and later adopted the Ismaili faith (3) The fact of his never citing any Imams later than Ja'far as-Sadiq 'is freely discussed, and fear and taqiyya. (permissible dissimulations) are also attributed to him.

The 'Uyun does not discuss the question of his Madhab, for according to the Ismailis the Qadi was a pillar of their faith and the founder of their legal system. It seems probable that as he served four Fatimid Caliphs, he was an Ismaili from the very beginning, or at any rate adopted that religion from his early days. As his sons are given the nisba of 'al-Qairwan' by Ibn Hajar, it is quite likely that his family originally came from, Qairwan and was of the Maliki persuasion; and the differing accounts of his being Maliki, Hanafi, Ithna 'Ashari and Ismaili may be due to his practise of taqiyya in the early days of the Fatimid Caliph or misapprehension in the minds of others.

The exact date of his birth is not known, but it is probable that he was born in the last decades of the third century of the Hijra. His connections with the Fatimids began with his entering the service of Imam Mahdi (the first Fatimid Caliph), and serving him for the last nine years of his life (A. H. 313-322). There after he continued to serve Imam Qa'im (the Second Fatimid Caliph) for the- whole of his life. During his time Nu'man was concerned chiefly with the study of history, philosophy and jurisprudence and the composition of his numerous works. Just prior to Imam Qa'im's death, which occurred in 335/946, he was appointed a Qadi. His rank increased during the time of Imam Mansur (the third Fatimid Caliph) and he reached his zenith in the time of the fourth Fatimid Caliph, Imam Mu'izz (d. 3651976). whom he predeceased by two years. Officially, he does not seem to have been appointed "qadi'l-qudat", a designation given for the first time to Nu'man's elder son 'Ali, but during the reign of Imam Mu'izz, Nu'man acquired great power and was in effect the highest judicial functionary of the realm, one of the most important figures in the hierarchy of the Da'wat.

Qadi an-Nu'man describes his first meeting with Imam Mu'izz in very graphic terms. (4) He seems to have been greatly impressed by the Imam's appearance. He says that he was struck by, "the refulgence of the Imamat from his countenance". He goes on to say that afterwards he came to be on very familiar terms both with Imam Mansoor and with Imam Mu'izz, and became their confident.

In his book Al-Majalis wal-Musayarat Nu'man refers to his influence with the Imam by quoting a reply from Imam Mu'izz to his letter. The reply is as follows: "0, Nu'man, may God preserve you. I have read the contents of your letter. I find that you are not sure of my patronage. You seem to entertain unnecessary fears. You have no reason to fear any adverse change in my attitude towards you. On the contrary you should entertain greater hopes, and aspire for a higher position. I know every thing about you, Every well-wisher of mine ought to look upon you as a model. You should continue on with your work in right earnest. Your friends will envy your lot and your enemies will feel jealous of you. May God help you and keep you straight. With regard to the position that you occupied with my predecessor, nothing is hidden from my notice. We. the Imams. are the roots and branches of the same tree. If my father has died physically, the Imamat shall continue for ever. The spirit of Imams is a connected chain, a link within a link. if your patron is gone your Imam is here. Thank God and entrust your affairs to Him. Write to me about your needs and you will get what you want".

Imam Mansur had ordered him to sit as qadi .within the threshold of his own palace (5). But Imam Mu'izz finding that it was an inaccessible place for the poor, sick and the women, who were frightened to come within the precincts of the Palace, ordered a new building to be built, where he finally was accommodated.

When Imam Mu'izz came from the north he brought with him an-Nu'man as his own qadi. When Imam Mu'izz entered Cairo and made that his home and remained there, he allowed Qadi Abu Tahir Muhammad b. Ahmed b. 'Abdulla to remain as Qadi of Cairo (6) probably indifference to the wishes of the Qa'id Jawhar. He did not supersede him by appointing Nu'man, who had come with him as the Qadi of the army in his place. (7) Abu Tahir, however, always consulted Nu'man and asked him to revise his judgements. Thus according to the Ismaili tradition, although Nu'man was not formally appointed to a higher official position, his real rank as a judicial officer was higher than that of Abu Tahir. Abu Tahir remained qadi of Misr throughout the reign of Imam Mu'izz, under the general supervision of Qadi an-Nu'man. This continued only for a short time, for Nu'man, died in the following year 363/974. and then the affairs passed into the hands of Abu Tahir and 'Ali b. Nu'man.

After Nu'man's death Abu Tahir used to refer to 'Ali b. Nu'man, just -as he used to refer to Nu'man in his lifetime, and used to have his judgements revised accordingly. This continued till the end of Imam Mu'izz's reign 3651976 and the beginning of the reign of al-Aziz bi'l-lah.

Qadi an-Nu'man was a man of great talent, learning and accomplishments, diligent as a scholar. prolific as an author, upright as a judge. Not many external facts of his life are known. Possibly he was a recluse, immersed in juristic and philosophical studies and engaged in the composition of his numerous works. He was the founder, and is rightly regarded as the greatest exponent of Ismaili jurisprudence. According to the Ismaili tradition he wrote nothing without consulting the Imams. Nu'man tells us in his, 'Majailis-wal'-Musaerat' "The Imam al-Mu'izz often used to invite me to address the people on the knowledge of the Fatimid Faith. I used to write books and read them to the Imam. chapter by chapter, before I read them to the people. At one time AI-Mu'izz gave me the subject matter of a book in a nut-shell and explained to me everything that pertained to this matter to my fullest satisfaction. He asked me to write a comprehensive book on the subject. I took a long time to finish the work. When I carried it to him I apologised for the delay I had made in executing his order. He said, 0, Nu'man do not mind the delay. Your work is brief but it is full of substance. You have used few words conveying a wealth of meaning. You think that you have taken long to finish this book. You are unnecessarily worried over the matter, Had it not been ' for your sincerity of purpose and the Divine help which has crowned your efforts with success, you would not have been able to produce even one chapter in a much longer period than what you have taken to finish this book," (9) His greatest work, the Da'a' imul-Islam (the pillars of Religion) is regarded as almost the juristic work of Imam Mu'izz and qadi an-Nu'man, and, therefore, as of the highest authority.

It is this Ismaili tradition, placing Qadi an-Nu'man in such close proximity with the Imams, that gives him the highest rank and authority.

Ibn Zuiaq, in his history of Egyptian Qadis, speaking of his son 'Ali is reported to have paid him a graceful tribute. "His father the Qadi an-Nu'man ibn Muhammad, was a man of the highest abilities, deeply versed in the Quran, fully acquainted with the meaning of the expressions contained in that book, skilled in the systems of jurisprudence, well informed respecting the conflicting opinions entertained by the legists learned in Arabic philology, in poetry of the higher class, in the history of the battle-days of the people (the Ancient Arabs), and distinguished for intelligence and equity. He composed for that family (the Fatimids) some volumes containing thousands of' leaves, they were drawn up with great talent and in a style remarkable for the beauty of its cadences and rhymes" (9).

He was the official corpus jurist during the time of Imam Mu'izz. In addition to being a jurist, some of his works on other subjects are also considered to be standard works by the Ismaili doctors and are still eagerly studied, for example: Asasu't-Ta'wil and Ta'wilu'd Da'a'im (ta'wil), Sharhu'l-Akhbar and Ifti'tahu'd-Da'wat (akhbar), and al-Majalis wa'l -Musayarat(wa'z).

Nu'man was the founder of a distinguished family of Qadis, and both his sons, 'Ali and Muhammad, attained the rank of chief Qadis (Qadi'-I-qudat). Qadi an-Nu'man died at old Cairo (Misr.) on Friday the 29th of Jamadi II 363/974 C.E. and the Caliph, Imam Mu'izz led the funeral prayer. Then the affairs passed into the hands of Abu Tahir and 'Ali b. Nu'man, who acquired from his father much of what he had derived from the Pure Imam, who in terms derived it from the Prophet.

The 'Uyun (Vol. vi), describing the personality of the Qadi Nu'man, says that Qadi an-Nu'man held a most respected and honoured position with the Imams

who were contemporary with him. How he served Imam Mahdi, Imarn Qa'im, and Imam Mansur, has been mentioned. His position went on increasing in the reign of each successive Imam, the Zenith being reached in the time of Imam Mu'izz, when he became "High in rank, great in fame, well established in position and near to his heart in affection. Imam Mu'izz continually mentioned him and his excellence, and made him Qadi'I-Qudat "Chief Justice", and added to it a high rank in the Da'wat. His regard for the Qadi may further be judged from the fact that he himself led the funeral prayer of Nu'man' (10). Thus according to Sayyidna Idris not only was he a great lawyer, but a pillar of the Isrnaili religion.

Works: Nu'man was a prolific and versatile author, and the names of forty-four of his works have survived. Of these twenty are totally lost, and eighteen are Wholly, and the rest partially preserved by the Ismailis of IndoPakistan.

After classifying the works of Qadi an-Nu'man, I now give below names of his works.

(A) FIQH.,

1. Kitabu'l-ldah. 2. Mukhtasaru'l-Idah, 3. Kibatu'l-Ikhbar, 4. al-Yanbur, 5. al-Iqtisar, 6. allttifaq wa'l iftiraq, 7. al-Kitabul'I Muqtasir, 8. al-Qasidatu'l Muntakhaba, 9. Da'a'imul-Islam. 10. Mukhtatasaru'l-Athar. 11. Kitab Yaum wa laila, 12. kitabul'-Tahara, 13. Kaifiyatu's-Salat, 14. Minhaju'l Fara'id.

(B) MUNAZARA: (Controversy)

1. ar-Risalatu'l-Misriya fir-Radd 'ala'sh-Shafi'i, 2. Kitab Fihi'r-Radd 'ala' Ahmad b. Shuraih al- Baghdadi, 3. ar-Risala Dhatu'l-Bayan fi'r-Radd 'ala ibn Qutaiba. 4. Ikhtilaf Usuli'l-Madhahib, 5. Damigu'l-Mujiz fi'rradd 'ala'l-Itki.

(C) TA'WIL: (Allegorical Interpretation of the Quran)

1. Nahju's-Sabil ila Ma'rifati 'ilmi't-Ta'wil, 2. Asasu't-Ta'wil, 3. Ta'wilu'd-Da'a'im.

(D) HAQA'IQ (Esoteric Philosophy)

1. Hududu'l-Ma'rifa, 2. Kitabu't-Tauhid wal-Imamat, 3. Kitab Ithbatu'l-Haqaiq, 4. Kitab fi'l Imamat.

(E) 'AQA'ID (Dogmas)

1. al-Qasidatu'I-Mukhtara, 2. Kitabu'I-Ta'aqub wa'l-intiqad, 3. Kitabu'd-Du'a, 4. Kitabuf- Himma, 5. Kitabu'I-Hula wa'th-Thiyab, 6. Kitabu'sh-Shurut.

(F) AKHBAR AND SIRA: (Traditions and biography)

1.Sh'arhu'l-Akhbar, 2. Dhatu'l-Miaan, 3.. Dhatu'l- Minan.

(G) TA'RIKH (History)

1.Manaqib Bani Hashim. 2. Iftitah'ud-Da'wat.

(H) WA'Z: (Sermons)

1. Ma'alimul-Mahdi, 2. ar-Risala ila'l-Murshid ad-Dai bi mirs fi tarbiyati'l-Muminin, 3. Kitab al- Majalis wa'I Musayarat, 4. Ta'wilu'r-Ru'ya, 5. Manajatu'l-A' imma, 6. Kitabu't-Taqri' Wa't- Ta'nif, 7. Mafatihu'n-Nima.

(J) APOCRYPHA: (Works sometimes erroneously attributed to Qadi an-Nu'man)

1. Taqwimmu'l-Akham, 2. ar-Rahat wa't Tasalli. 3. Siratu'l A'imma.

Sources and bibliography: The most important sources for the study of the life and works of Nu'man are: 1. Ibn Khallikan Biographical dictionary, Trans. De Slave, iii, 565 et seq., 2. Ibn Hajar. Sayyidna Imadu'din Idris bin Hasan 3. Raf'u'l-Isr, G.M.S. 'Uyunu'l-Akhbar, volume vi folios 33-41. and the later help of volume v. A full account of Qadi an-Nu'man appears n JRAS 1934 Jan. No. pp. 1-32, Shorter accounts may also be found in Fyzee's Ismaili law of wills (Oxford University Press 1933) 9-14 and Ivanow, Guide to Ismaili Literature and Kitabul Himma trans. by Javad al Masqati 1950.

______________________________________________

1 Ibne Khallikan, ravzatu'I-Jannat, Mustarak and others.

2 op. cit. 227 n. 3.

3 M. iii-313 et seq.

4 His words are uted verbation in 'Uyun v. folio 378-9.

5 'Uyun V. Folio 379

6 'Uyun VI folio 188.

7 Gotheil op. cit., 289.

8 'Uyun. VI folio 41.

9 Ibn Khalikan iii 365-6.

10 Ibn Khallikan.

---------------------------------

By: Prof. Asaf A. A. Fyzee. Bombay (India)

After the acquisition of power by the Ismailis in Yaman, the work of propagating Ismaili faith was performed by Da'is, who collected a great number of followers. And in this field arose a brave and courageous man, Ja'far-bin-Mansur-al-Yaman in 4th Hijri, who was given exclusively the charge of the central Da'wa organisation and was appointed chief da'i or Bab-ul-Abwab for which a separate department was constituted apart from the administrative one which was getting more complicated day by day.

Ja'far bin Mansur-al-Yaman's rise and death is seen during Imam Mu'izz's period of Imamat. it was the greatest glorious period of Fatimids in North Africa or Maghrib and Egypt which subsequently changed the whole complexion of the Fatimid Empire.

Da'i Ja'far bin Mansur al-Yaman was held in great esteem by Imam for his learning and ability. It may be worthwhile to note here a few facts about the early life of Da'i Ja'far. After the death of his father or grand-father Ibn Hawshab-the famous Ismaili Da'i, warrior and founder of the first Ismaili state in Yaman, Da'i Ja'far was greatly distressed by the internal quarrels in which his brother played a conspiracy in killing the Da'i of Yaman Ash-Shaweri. Here one thing is noteworthy that Da'i Ja'far was deadly against his brother and remained firm in propagating faith. And for this purpose he went to Maghrib at the court of Imam Mahdi but on his way, he received the news of Imam Mahdi's expiration and that Imam Qa'im has sat on the seat of Caliphate and Imamate. He was well received by Imam Qa'im and his services were amply rewarded. He served whole heartedly to Imam Qa'im, Imam Mansur and Imam Mu'izz, but his rising personality is more evident during Imam Mu'izz's time. Da'i Idris Imamud-din quotes in favour of Da'i al-Yaman that, "he was the first Da'i to be granted the highest title of Bab-ul-Abwab during Imam Mu'izz's time".

Ustad Jozar writes in the biography, that the residential palace of Imam Mu'izz and Jafar was near by. It is no doubt that he always remained close to Imam in Maghrib as well as in Egypt and was held in great esteem both by Imam and the people. He rose to such a great extent that he was given superiority over Qadi an-Nu'man, who was the pillar of theology and Law in the Fatimid Caliphate.

Da'i Idris Imadu-Din relates another story regarding the respect of Ja'far bin Mansur al-Yaman in the eyes of Imam Mu'izz. He says that one day Qadi an-Nu'man fell ill and many visitors excluding Ja'far b. Mansur al-Yaman came to see him. When Qadi recovered he went to see Imam.. who asked him as to who had come to visit him while he was sick. The Qadi complained that many visitors came except Da'i Ja'far. At this Imam got annoyed at the Qadi and after a while or so, Imam took out a book and gave it to the Qadi to read. The Qadi was astonished at the ability of its author. So the Imam asked him what was his guess regarding the name of its author. "There could be no one else". said Qadi "except the Imam himself who could write so well". And the Imam replied "You are mistaken, for the book is written by Da'i Jafar". Qadi acknowledged his mistake with an apology and went to the house of Da'i Ja'far to pay his respect.

His main work was to establish the mission throughout Egypt, control the Ismaili teachings at various institutions, supervise and co-ordinate the work of Ismaili Da'is throughout the world. Besides this, he took upon himself the writings of many works on Ismaili doctrines. The earlier Da'i author like Abu Hatim, Abu Yaqub and Nasafi to some extent had written on Haqaiq or philosophical aspect. The out put was so great that at this period. it was thought proper for the temporary halt in the process of involving philosophical doctrine. Qadi Nu'man took. upon himself to produce work of legal and historical character and therefore created the Zahiri (esoteric) school of Ismaili writings. Da'i Ja'far on the other hand devoted himself to the interpretation (ta'wil) of the existing doctrine and systematised it. He therefore, instituted the ta'wil-interpretation for the school of Ismaili writings. "Da'i Ja'far's works are apparently never cited in the literature of the Fatimid Caliphate, but are often quoted in the works of NeoYamanite period" quotes W. Ivanow in his book 'Ismaili Literature' and says that "they sharply differ in their tone and spirit from those of the "Classic" Fatimid Literature, by their leaning to mysticism".

His main works are twelve out of which some are preserved in the University Library of Leiden,

viz;

1. Ta'wil az-Zakat-on the mystical meaning of the prescription for paying the religious tax, apparently the best known work of the author. .

2. Asrar an-Nutaqa-deals on Tawil in which he clarifies that 120 years have passed since the disappearance of the 12th lthna-'Ashari Imam in 260 A.H.

3. Kitab ai-Kashf - which deals on the mythology of Quran Sharif and its esoteric interpretation. This book is edited by Prof. Strothmann in the Islamic Research Association's series, Bombay 1952.

4. ash-Shawahid-wa'I-Bayan - explaining the ayats containing implicit references to Mowlana Ali and his successors.

5. al Fatarat Wa'I-Qiranat, - also known under the title of Kitab al-Jafal-aswad, but this work is in reference to Boharism. and, therefore, there exist no certainty about its being contribution of Ja'far.

6. Kitab al-Fara'id-this is the parallel work of Asrar an-Nutaqa and is divided into five chapters.

7. ar-Rida fi'l-Batin - it is the prescription of shariat based on the relevant verses of Quran. 'the subjects are salat, sawm, tajdid-al bayat etc. This work deserves careful study because in his speculation the author continually touches on the matters of the organisation of the da'wat system, on which Ismaili authors are generally not talkative.

8. Sirat lbn Hawshab.

9. Ta'wil al-huruf ai-mu'jama.

10. Tawil surat an-Nisa.

11. Kitab al-Alim-wa'l Ghulam.

12. Kitab al-Adilla.

The last two are sometimes added to his writings. His biography of his father or grand-father Mansur al-Yaman seems to have been lost. The period of Imam Mu'izz would be barren without the intellectual, philosophical and mystical achievement of this great Da'i Ja'far. He being the chief propagandist, conferred Ismaili Diplomas to those who had been taught and trained for preaching Ismaili Da'wa. One of the orientalist buyard writes: "Had the Ismaili doctrine been able to maintain itself in Egypt in its integrity, it would have involved the civilization of the Muslim world." This shows that the aim of Ja'ffer was to make Egypt a most prosperous and flourishing town of Ismaili Literature and madhhab. In short he had full confidence in himself to the course of propagating Da'wa. This shows he was firm in taking steps, his heart resolute and vision clear. He was a man undoubtedly dear to Imam and public.

By:
Our Literary Section