His full name was Abu Hatim Ahmed, although some others described his name to be Abdur Rahman bin Hamdan al - Laisi Al-Warsinani ar-Razi. In the period of Hazrat Imam Mehdi, he was in the office of "Hujjat-e-Jazira" at the island of Ray. He is supposed to be in the rank of those philosophic Da'is who, through their vast knowledge, intelligence, rhetoric speech and logical interpretation, brought emperors, kings, lords and high ranked government officials of their time into the fold of Ahle Bait, i.e. Ismaili concept.

Early Life:

Just as activities of other Ismaili Da'is being behind the screen their life accounts were in the dark, account of early life of Sayyidna Abu Hatim ar-Razi is unavailable. However, some historians surmise that he was born in later half of the third century. i.e. nearly 260 A.H., near Ray in the district of Bishawooie.

The period in which he was born was, from the point of view of flourishing knowledge, a golden era of the world of Islam. Everywhere there was a flow of knowledge, literature and philosophy. Ray itself was a great centre of literature and earning, especially in the fields of philosophy, theology and enlightenment on the sayings of the holy Prophet Muhammad. Incidentally, it gave him the opportunity of acquiring thorough knowledge of Islamic concept, philosophy and theology in general. Besides, he had good acquisition of the knowledge of all religions, and references of religions like Mani, Zoroastrianism, Mazadaism, Bahafaredi, Judaism, Christianity, etc., could be found in his works. His powerful eloquence and lucid explanation had no match. In view of these qualities, when appointment of skilful workers from the centre of Da'wa was made for reforms in religious esoteric understanding and its prosperity, he was one amongst them. And in this direction Sayyidna Hamidad-din al-Kirmani, in his Kitab ar Riyad says that Sayyidna Razi was one of those skilful workers of Da'wa whose appointment was made for reforms of religious esoteric understanding, its glory, explanation of lsmaili concept and emphasis upon man's fulfilment of his duties towards God.

In the beginning Sayyidna Abu Hatim ar-Razi worked as Assistant to the Hujjat, Da'i Rayath, of island of Ray. After the death of Da'i Rayath, Abu Ja'far, succeeded him. Nevertheless, this post was afterwards bestowed upon Abu Hatim ar-Razi. Upon taking up the office of Hujjat-e-Jazira, he carried out the work of Da'wat with great efficiency and promptness. Thereupon, ruler of Ray, Ahmed bin Aly, (304 to 311 A.H.)., who was the bitterest enemy of lsmailis, was converted by him to lsmaili faith. Because of the great influence and bearing of the ruler of Ray, many a lord and dignitaries of his court embraced Ismaili faith.

Over and above this, he deputed Da'is to Tabaristan, lspahan and Azarbaijan. Influence of lsmaili Da'is was so effective in this era that people were embracing lsmaili faith group by group and their rivals, Sunni advocates, could not withstand their reasoning. Therefore, Nizam ul Mulk, in his Siyasatnama', writes: "people of Tabaristan solicited learned help from Baghdad namely, to depute highly qualified authority, so that he could face the lsmaili Da'is."

Sayyidna Abu Hatim had made Ray, Tabaristan, lspahan and Azarbaijan centres of Da'wa. Besides deputing his subordinate Da'is, he himself used to tour different provinces and according to demands of the circumstance, was changing the centres. In view of this, due to his untiring efforts, apart from the ruler of Ray, Ahmed bin Aly, personalities like Mardavij-ud-Daylami, Governor of Tabaristan; Yusuf bin Abi as-Saj, Governor of Azarbaijan; Asfar bin Shiroya and many other embraced lsmaili faith.

These ruling and governing authorities, through their own delegates, submitted offerings to the lmam of the time, Mowlana Abdullah al-Mahdi, and wrote to say that if the Imam would be so pleased to command, - they would be prepared to be present before the Imam with their own army. However, the Imam wrote to them at the back of their own letters: "Azzamu marakizukum li kulii ajalin kitab". i.e. to remain at their own centre, for there is a specific ordinance for a particular time.

Famous orientalist, Paul Kraus, on behalf of great deeds and achievements of Sayyidna Abu Hatim, writes that he was from among great Da'is of lsmaili Da'wa, playing a vigorous role in the politics of Tabaristan, Azarbaijan, Daylum and particularly of lspahan and Ray, and brought governing authorities like Asfar bin Shirova, Mardavij al-Quaid etc. into Ismaili fold.

Literary works:

As aforesaid in his own era he was one of the great philosophers, theologians and learned personalities. He was eminent not only in Ismaili Da'wa but in the propagation of Islamic understanding in general. This highly qualified status of his has been narrated by lbn Nadeem, Nizam ul Mulk Baghdadi and lbn Hajar 'Asqualani.

The most famous of his works is the Kitab 'azzina'. In this book he has dealt with the literary and terminological explanation of the apparent terms of attributes of God, Quran and Hadiths, as well as jurisprudence and theology. It is also explained as to for what purpose and intent these terms have been established. This book is very significant in view of the knowledge of jurisprudence and Arabic literature. Therefore, he himself writes about this work that it is that book which is indispensable for jurisprudents and that literary persons cannot do without it.

According to Sayyidna ldris lmadad-din, when this book was presented before Hazrat lmam Mowlana Qa'im, it was highly appreciated and Hazrat lmam awarded it to his son, Hazrat Mansoor, as a gift and commanded him to keep it secret. It is said about 'Kitab az-zina' that it is comprised of 1 200 pp. Its two parts have been printed in 1957 at Cairo.

His another famous work is, "Kitab A'lam an Nubuwwat." This book is the collection of his impulsive arguments made with Muhammad bin Zakariya Razi at the court of Mardavij ad-Daylami. His contemporary, Zakariya Razi, was a famous physician, but his ideas and conceptions were against the religion. For him, the only source of deliverance of human race was through philosophy. He was a disbeliever in religion and prophethood. Therefore, Sayyidna Razi had many discussions with him and, by his own absolutely enlightened reasoning, contradicted his conceptions and beliefs.

Paul Kraus published some portion of A'lam an Nabuwwat' under the name and style of 'Al-Munazirat Bain ar-Raziana' in 1939 from Egypt.

Besides these, Abu Hatim ar-Razi produced the works of two other books entitled 'Al-Isiah' and 'Al-Jami'a'. In the former book, reforms of the view points mentioned in the book' Al-Mahsool' by Sayyidna an-Nasafi, have been made, whereas, although lbn Nadeem, in his book 'Al-Fihrist', has made a mention of the latter one, the book itself has disappeared.

Death:

Due to the day to day progress in Ismaili Da'wa, Sayyidna Abu Hatim was a eyesore of the enemies of the Ismaili faith and thereby had been the target of the opponents in faith. Ultimately, when the enmity grew vast, he had to conceal himself in Daylam and in this condition, according to lbn Hajar Asqualani, he died in 322 A.H.

By:
Mr. Fakquir Muhammad. Karachi (Pakistan)

Abu Abd Allah al-Husain b. Ahmad Muhammad b. Zakariya was a Yemenite of Kufa. He was also known as al Muhtasib.

He was a dedicated Shi'ite and highly versed in esoteric. Realizing his promise and potential, the Imam sent him to Yemen for apprenticeship at the hands of Abu'l Qasim b. Hawshab, the Ismaili da'i, who had succeeded in establishing a foot-hold in that country, Abu Abd Allah stayed in Yemen for a year, in close association with Abul Qasim and participated in missionary. administrative and military activities.

The Imam had earmarked Abu Abd Allah for conducting missionary work in the Maghrib. At the end of his term of apprenticeship, which coincided with the Pilgrimage season, Abu Abd Allah accompanied by a Yemenite assistant, left 'Adan-La'a, Abu'l Qasim's headquarters, for Mecca.

During the Pilgrimage, he contacted the Kitama pilgrims at Muna and he impressed them with his thorough knowledge of the attributes of the Ahl Al Bayt. Accompanying the Kitama caravan to Egypt, he captured the admiration of his fellow-travellers, with the unmistakable skill and craft of an Ismaili da'i. When he revealed that he intended to stay in Egypt in order to undertake teaching for a living, he was conveniently prevailed upon by the Kitama to accompany them to their country. Abu Abd Allah avoided Ifriqiya (Tunisia) by taking a route to the south and he arrived in the Kitama country in the middle of 893 C.E.

He chose as headquarters lkdjan near Satif, a mountain stronghold that dominated the Pilgrimage route. He started to teach the attributes of 'Ali b. Abi Talib and his descendants, the Imams, and tribesmen began to trek to lkdjan. It was during this period that Abu Zaki Tammahi b. Mu'arik, a member of the Kitama clan of Idjana, arrived at Abu Abd Al]ah's headquarters. From that moment he was to become the Da'i's right-hand.

Abu Abd Allah set about organizing his followers whom he called lkhwan i.e. brothers. To the Berbers he was known as al-Mashiriqi, i.e. the Easterner, and his followers as the Mashariqa.

Abu Abd Allah organized classes - Majalis and collected a fee from students - this was probably the fore-runner of the Najwa.

The activities of the Da'i alarmed the neighbouring governor of Mila. In vain he urged the Kitama to hand him over. The autonomous governor, wary of Aghlabid intervention, belittled Abu Abd Allah when lbrahim b. Ahmad, the Aghlabid ruler of lfriqiya, enquired about the Da'i's, activities. Eventually Ibrahim entered into correspondence with Abu Abd Allah, courting his friendship at first and ending with threats. Recognizing his vulnerable position at lkdjan, the Da'i retired to Tazrut under the protection of al-Hasan b. Harun, the powerful leader of the Ghashman clan.

A number of Kitama sheikhs wary of Aghlabid inroads into their country, sought to banish the Da'i, and in the ensuing battle, Abu Abd Allah gained the upper hand. After his resounding victory, the Da'i built himself a palace in Tazrut and his followers built living quarters around it. He embarked on a career of conquests that brought the Kitama country under his control. Immediately, he set on laying the foundations of administration for his principality. He divided the Kitama into seven units, each with its own army, commanders and sheikhs whom he gave wide powers, a measure that sowed the seeds of a power struggle under the Mahdi and in which the Da'i lost his life. Closely following the activities of his Da'i from his retreat in Salmiya, the Imam 'Ubayd Allah al-Mahdi, decided to leave for the Maghrib in 289/902. Failing to join Abu Abd Allah the Imam took refuge in Sidjilmassa where he was detained by its ruler lbn Midrar. The Da'i's brother, Abu'l 'Abbas Muhammad, who accompanied the Imam in his journey, fell into the hands of the Aghlabids.

After consolidating his position in the Kitama country, Abu Abd Allah embarked on his second phase of conquests. After a short siege he took Mila. The new Aghlabid ruler, Abu'l 'Abbas b. lbrahim, promptly sent his son Abu Hawwal with a strong army against the Da'i. Abu Hawwal defeated Abu 'Abd Allah in the country of the Matusa, advanced on Tazrut which he took and burnt the Da'i's palace. He took Mila and Abu Abd Alla fell back on lkdjan. Regrouping his troops the Da'i inflicted a heavy defeat on Abu Hawwal. A counter-attack by the Aghlabid general was repulsed. The Da'i then marched on Satif and took it. He inflicted a series of defeats on the Aghlabdis, notably those at Kabuna, Darmalul and Darmadyan.

On March 19, 909 C.E. Abu Abd Allah decisively defeated the Aghlabid near Larybus. Six days later he entered the Aghlabid capital, Raqadda.

After establishing a new fabric of administration in Ifriquiya, he left for Sidjilmassa in order to liberate al Mahdi, leaving Abu Zaki as his deputy. After a short siege, the Da'i took the town by storm and liberated the Mahdi and his son.

Back in Ifriqiya Abu Abd Allah fell under the influence of his brother Abul Abbas who, exploiting the discontent of the Kitama Sheiks who were losing power under the Mahdi's set-up, urged rebellion. Wen the plot became known he was put to death on Monday 15, Jumada al-Ukhra 298\18 February 911. Wrote Ibn Khalikan, "He was one of those sagacious men who knew what they were doing."

By:
Dr. B. I. Beshir. Khartoum (Sudan)

Renowned Ismaili poet and intellect, Abu Abdullah bin Ja'far bin Muhammad Rodaki, was born some 1100 years before in Rodak near Samarkand. His verses are so famous in the world that he is known

as "Bawa Adam", i.e. distinguished authority of Persian poetry. The era wherein Hakim Rodaki was born was the highly significant in Ismaili history. It was this era wherein, according to the Holy Prophet, Hazrat Imam Mahdi, became manifest in the West, and Ismaili Da'is, with their indefatigable efforts and swiftness, were propagating Ismaili concept in every nook and corner of the world.

Consequently, during this particular period, great importance to the propagation of Ismaili Da'wa at Khurasan, Bukhara and Bain an-Nahrain was also given, and the Samani ruler of these places, Nasr bin Ahmed Samani, a sworn enemy of Ismailis, who had assassinated Da'i Husayn bin Aly al- Maruzi, embraced Ismaili faith through the untiring efforts of Sayyidna Abu Abdul]ah bin Ahmed an-Nasafi and he gave allegiance to Hazrat Imam Mahdi, from the core of his heart in as much as he requested to be present along with his 50.000 soldiers before the Imam of the time and fight against the enemies of the Imam.

Because Nasr bin Ahmed being a great obstacle in the propagation of Ismaili Da'wa, by his embracing Ismaili faith this obstacle vanished. People began to embrace Ismaili concept; group by group so much so that many a lord, minister and courtier became fortunate to espouse Ismaili beliefs.

In consequence of this, the renowned Ismaili poet and intellect, Rodaki, also found during this period the opportunity of espousing Ismaili concept. It is said that Rodaki was quite intelligent from childhood. He learnt by heart holy Quran at the age of 8 years. After that he acquired all the prevailing sciences of the era and for this he is termed to be an intellect. Rodaki had natural attachment to poetical verses, stanzas and music. He was gifted with melodious voice. He was widely playing a musical instrument "Chang". Besides, he had the charm of humour and presence of mind pounded in his person.

Upon these qualities of his he was summoned by Nasr bin Ahmed to his court, who did leave no stone unturned in the encouragement and honour of Rodaki. Consequently, due to the extraordinary favours of the ruler and God gifted qualities, he enjoyed such a position in the court which no dignitary had ever secured. He is presumed to be one among the opulent poets in the world. It is said that whenever his procession was taking place, there used to be with him 200 slaves adorned with golden belts and 400 camels laden with his belongings.

Poetry of Rodaki

Just as herein above stated that Rodaki has been termed as 'Bawa Adam' of Persian poetry, it is said that he has composed 1.300.000 verses. It is such a status in composition of verses that there seems to be no such large an amount of verses ever composed either in Persian or any other language of the world by any poet, and the effect produced (by his composition) was such that once Nasr bin Ahmed Samani, on hearing his verses, went into such a trance that he rode bare footed on an unsaddled horse towards Bukhara.

Side by side Rodaki had the honour of eulogising and glorifying Fatimid Imams, in his compositions. He was in the periods of Hazrat Imam Mahdi, and Hazrat Imam Qa'im. Due to strongly based religious opponents, much of his compositions in the glory, of Fatimid Imams did not survive, but from whatever has remained Rodaki's belief in and love for the progeny of 'Ahle Bait' is glittering like sun. For example to quote a verse by Maroof Balkhi narrated to him by Rodaki:

"I have heard the king of poets, Rodaki, saying: "do not give allegiance to anyone save Fatimid (Imams)."

It is clear by this verse that not only love and belief of Rodaki comes to light but it invites others to the allegiance of the progeny of 'Ahle Bait'.

Last days and Death

Rodaki was blinded in his last age in punishment of his love for "Ahle Bait". Consequently contrary to his early life his last days passed with great turmoil and poverty.

It is said that by the acceptance of Ismaili faith by Samani ruler, Nasr bin Ahmed, and by the spread of Ismaili Da'wa in Bukhara, etc, districts. Abbasid Caliph became horrified. Therefore he insinuated Nuh bin Nasr, son of Nasr bin Ahmed against his father and Ismaili faith, with the result that Nasr bin Ahmed was forced to abandon the throne and upon the insinuation of the Abbasids Caliph, Ismailis were either massacred or subjected to severe punishments.

Consequently Hakim Rodaki also fell prey to this tyranny. On the other hand he was subjected to the severest punishment than others for eulogising and glorifying holy Imams. Some presume that Rodaki

was blind from his birth, but the fact is that it was not so, save that he was blinded for the sake of strong religious bias. From the recent exhumation of his remains in Rodak, it has been gathered that his head was pressed against glowing fire, causing his eyes to burst out and he thus became deprived of his sight. In this way, Rodaki's last days passed with great hardship and turmoil and he succumbed to this precarious condition of peril and poverty, in 329 A.H.

Rodaki's life sets a solid example for the faithfuls to the effect that come what may, it is incumbent upon one to remain firm and unshaken upon one's own faith, conception and attachment to the Lord of the Age, even at the time of breath taking circumstances, for the Real Life is gained and attained only through the infallible love and attachment to the Lord of the Age. True lover never dies. Rodaki set the just example. Although the enemies of the Imam of the Time deprived him of his eyesight, no tyrant could snatch of him the inner vision derived by his unfailing love and attachment to the progeny of 'Ahle Bait' and in spite of the most hardest turmoil he remained inexhaustible in his love for the Imam of the Time and, Inshallah. his name will remain ever shining, for:

"Hargiz namiread anki dilash zinda shud bi ishk;

Sibt ast bar jaridai aaiam dawam ma."

By:
Mr. Fakquir Muhammad. Karachi (Pakistan)

To write about the persons who have played important roles in shaping the course of Ismaili History is an immensely difficult task for a historian or a biographer. lbn Hawshab is also such a personage whose antecedents and career are barely discernible through the misty veil hung by the sectarian prejudice of his contemporary annalists or bigotry of latter historians. Most of the Muslim historians appear to have deliberately ignored him or suppressed facts about his life and career. Notwithstanding the dearth of original biographical material about his life, historians are unanimous about his solid contribution to the spread of Ismailism in Yaman during the last quarter of 3rd century Hijri.

There appears to be considerable difference of opinion amongst historians about lbn Hawshab's birth, name and early life. According to Qadi Numan, (Iftitahad-Da'wa. page 32) he was named Abul Qasim ai-Husayn bin al-Farah bin Hawshab bin Zadan al-Kufi, while lbn-ul-Athir (Al-Kamil Volume 8. page 30) gives his name as Rustam bin al-Husayn bin Hawshab bin Dazan al-Kufi. lbn-e-Khaidun (Al-ibar, Volume 3. Chapter 3. page 740) gives his name, as Rustam bin al-Husayn bin Dawood un-Jar, while Da'i ldrees gives yet another name Al-Hasan bin Farah bin Hawshab al-Mansur. Out of these, Qadi Nu'man's version appears more believable due to his closer proximity. In Ismaili annals he is famous as lbn Hawshab Mansuru'l - Yaman for his outstanding contributions towards the spread of Ismailism in Yaman.

As far as his ancestry and place of origin are concerned. al-Jundab (as-Suluk, page 140) states that he was a descendant of Aqeel bin Abu Talib and hailed from Kufah as most other historians also aver. There is no record extant about his date of birth but according to the guesses of historians he must have been born sometime during the second quarter of 3rd century Hijri.

About his early life and education also records are scant, but Qadi Nu'man attests (Iftitah--ud-Da'wat page 33) that he learned Ouran, Hadith and Fiqah at home. According to Qadi Nu'man, (Iftitah-ud-Da'wat, pages 33-38). lbn Hawshab originally belonged to Shia lthna-'Ashri persuasion, but he could not reconcile himself to the strange disappearance of Muhammad bin Hasan al-Askari, the twelfth lthna'Ashri Imam, and the abrupt and inexplicable termination of lthna-'Ashri Imamat. It is said that he used to spend most of his time in a secluded spot on the bank of Furat, reciting Ouran and cogitating upon the fate of the last Ithna-'Ashri Imam and the consequent implications for himself and his fellows-in-faith. In such a state he is reported to have met lmam Husayn bin Ahmed (Imam Radhi Abdullah, the tenth Ismaili lmam) and discoursed with him upon religion and the questions that were exercising his mind. The lmam left him after promising to meet again soon. lbn Hawshab was so impressed by his chance meeting with lmam Husayn bin Ahmed (Radhi Abdul]ah) that he eagerly looked forward to further meetings with him. However, when after an anxious wait of several days, the Imam did not appear again, he became restless and began a search for him. Despite his frantic efforts to locate the lmam's whereabouts, he could not trace him. After sometime he accidentally met the Imam's Naib or Shaikh (Deputy) and through him he eventually succeeded in reaching the presence of lmam again.

Imam Husayn bin Ahmed (Radhi Abdullah) answered his queries to his satisfaction and assuaged his doubts. He readily accepted Ismaili faith at the lmam's hand.

Imam Husayn bin Ahmed (Radhi Abdullah) himself imparted the knowledge of Ismaili creed, tenets and esoterism to him and he was so eager and devoted to his new faith that he was soon initiated in the higher mysteries of Ismailism.

When the Imam found that lbn-Hawshab was firmly grounded in Ismaili faith and groomed enough for the responsibility of its propagation, he jointly entrusted him and his colleague, lbn-e-Fadhal with the onerous task of propagating Ismailism (Da'wa) on his as well as his son, Imam Mahdi's behalf in Yaman. Before they set off on their venture, he called each of them in private audience separately and urged him to respect and co-operate with the other, and to avoid all differences for the greater cause of their faith. While seeing them off, he again exhorted both of them to be faithful to their cause and to co-operate whole heatedly with each other in achieving their aim.

Beside the individual and collective directions, the Imam entrusted lbn-Hawshab with a voluminous tome which comprehensively dwelled upon the exoteric and esoteric aspects of Ismaili faith. Thus fully equipped with verbal as well as written guidance, both of them set forth on their mission to Yaman sometime in the last months of 268 Hijri. First of all they proceeded to Mecca and accosted the Hajj caravan from Yaman. They discreetly enquired about the religious, climate and political situation then prevailing in Yaman. Having ascertained the propitiousness of their venture, they availed the opportunity to join the Yaman Hajj caravan and proceeded to Yaman as returning Hajis. They had to adopt this strategy to escape the merciless persecution of Abbasids as also to avoid arousing suspicions of their Yamani hosts. Thus they reached Yaman.

After reaching Yaman, both of them separated. lbn-Hawshab headed towards Southern Yaman and started looking for the village of Adanla'a, which abounded with Shian-e-Ali (Well wishers of Ali) and to which the Imam had directed him. After some difficulty, he succeeded in reaching Adanla'a and was welcomed by its inhabitants. There he learnt that a learned and pious man, Ahmed bin aliah bin Khuleh, used to live there, but was imprisoned by lbn-abi-Yaafar for his suspected sympathies with the Ismaili Da'wa. lbn- Khuleh had died in imprisonment. Ibn-Hawshab settled down in lbn-Khuileh's house and after some-time married one of his (Ibn-e-Khuleh's) friend's daughter.

Though he married a local woman and ostensibly settled down in Adanla'a, lbn Hawshab continued to observe strict Taqiyya. He did not reveal by word or action his identity as an Ismaili and a Da'i (Missionary) of highest order for that matter. (Ibn-e-Khaldun' Al-ibar, Volume 3, Chapter 3) - In the open he strictly subscribed to the lthna-'Ashri creed, the faith of his hosts, but secretly he went on cultivating them by his pious and exemplary behaviour, gathering adherents and sympathisers in ever-increasing numbers. In a short time he became so popular as a learned and pious man that the populace of Adanla'a and the surrounding villages became his faithful supporters. After having won their allegiance, he at first only exhorted them to render Zakat scrupulously and appointed honest and trustworthy Collectors to collect Zakat. (Al hamadi, Kashf-ul-Israr-ul-Batiniya, page 25). When he felt that the time for revealing his identity and mission had become propitious, he discreetly started inviting them to the Ismaili fold and accepting Ba'it on behalf of Imam Husayn Bin Ahmed (Radhi Abdullah) and his designated successor, Imam Mahdi. (Al-Gandhi, ars-suluk, page 141).

On the other side, his colleague, Ali bin Fadhal too, was following the same pattern and in a short time succeeded in winning the sympathy, and adherence of the people of Saroyafoa and its neighbourhood. First he gained popularity through piety and exemplary behaviour and then established complete sway over their hearts and minds. Under his orders his adherents built a strong fort in a Vantage Corner of Saroyafoa (Ash-sharfi, Volume 2, page 85).

Thus Ibn-Hawshab and Ibn-e-Fadhal carried on their missionary activities without hindrance and

unnoticed in the rural seclusion of Yaman for nearly two years and now felt strong enough to openly challenge the authority of Sanaa, the Yamani capital (Qadi Nu'man, lftatah-ul-Da'wat, page 44).

Ibn-Hawshab got a strong fort constructed on a hillock and made it his headquarters. He arranged military training for his adherents and in a short time contrived to have an excellent fighting force at his command. First he attacked Jabal-al-Jusayah and occupied it. Then he set forth to assault the stronghold of Jabal-al-Maswar. Despite its reported invincibility, he successfully overran it. He assured the occupants of al-Maswar that he was neither after booty nor personal glory, but his campaigns were solely meant for spreading the true Islamic faith i.e. Ismailism. He not only allowed them to retain their possessions, but distributed amongst them the booty he had collected earlier (Al-Hamadi. Kashf-al-Asrarul-Batiniya, page 26). His benevolent treatment of the conquered won him their general acclaim and to the last man joined Ismaili fold. He used to claim that he owed his successes to his being Da'i,"(Missionary) of Imam Mahdi.

According to Qadi Nu'man, Ibn-Hawshab finally conquered Sanaa, the capital of Yaman, exiled the ruling tribe of Bani laydir and established Ismaili authority there on behalf of Imam Mahdi. After transferring his headquarters to Sanaa, he sent out his Da'is (Missionaries) to the farthest corners of Yaman to preach Ismailism. He is also said to have sent his Da'is as far outside Yaman as Yamama, Bahroin, Sind, India in the East and Egypt and Tunisia, in the West. (Qadi Nu'man, Iftatah-ul-Da'wat, page 47).

In the early stages, there was complete unenmity between lbn Hawshab and lbn-e-Fadhal. lbn-Hawshab being the senior of the two, lbn-e-Fadhal used to show proper deference to him. However, when in 289 Hijri (901 C.E.) Imam Mahdi headed West instead of Yaman as was originally planned, one of his Da'is', Feroz, defected and escaped to Yaman (Qadi Nu'man, Iftitah-ul-Da'wat, page 149).

First he went to lbn-Hawshab and tried to undermine his loyalty to Imam Mahdi, but Ibn-Hawshab remained steadfast. Then he went to Ibn-e-Fadhal and succeeded in winning him over. Ibn-e-Fadhal had become intensely jealous of Ibn-Hawshab and succumbed to the evil machinations of Feroz. Ibn-e-Fadhal had the audacity to order Ibn-Hawshab, his senior, to switch his fealty to him (Ibn-e-Fadhal) and to obey his commands thenceforth Ibn--Hawshab wrote him a mild and affectionate epistle urging him to come to his senses and fulfil the pledges of loyalty he had solemnly made to Imam Husayn bin Ahmed, (Radhi Abdullah) when the ]mam had sent them off to their mission. He also tried to impress upon Ibn-e-Fadhal the serious consequences that were sure to ensue his rebellion to Imam and parting with himself (Ibn-Hawshab). But lbn-e-Fadhal was in no frame of mind to listen to reason, particularly from lbn-Hawshab of whom he had grown intensely jealous. He replied in a very rude manner and persisted in his erroneous way, greatly undermining the successes both of them had achieved under the aegis of their Imam.

Ibn-Hawshab remained steadfast to the Ismaili cause and loyal to his Imam till his death. On his death-bed he did not appoint or nominate his successor ,but in his will to his son. Hasan, and his trusted lieutenant - Abdullah Shawari, he strictly commanded both of them to remain staunchly loyal to their Imam and obey the orders of Imam in the matter. He urged each of them to defer to whomever of them the Imam in his spiritual sagacity thought fit to succeed him (Ibn-Hawshab). (al-Gandhi. as-suluk, page 150).

However, Ibn-Hawshab's son, Hasan was aspirant of succeeding in his father's post. Immediately after his father's demise, he left Yaman for Maghrib to seek audience with Imam Mahdi, who had succeeded his father, Imam Husayn bin Ahmed (Radhi Abdullah), with a view to secure his succession to his father's post. But to his disappointment and chagrin, he learnt that Imam Mahdi had already appointed Abdullah Shawari, frustrated he returned to Yaman and of implicitly abiding with his father's will, persisted in his resentment and took the path of rebellion.

By:
Mr. Saifuddin Qassir. Salmieh (Syria.)
Translated by Al-Wa'z Bulbul-Shah

Chateau de Bellerive,

Collonge-Bellerive,

Geneva, Switzerland,

December 14, 1972.

Dear Mr. Kanji,

Thank you for your letter of December 2nd. It is with pleasure that I hear of your intention to hold an Art Exhibition in the first days of February 1973.

The journal entitled "The Great Ismaili Heroes" which you will be publishing on this occasion, containing the life sketches and work of thirty great Ismailis as well as articles contributed by well-known scholars from all over the world will, no doubt, prove most interesting and inspiring for the students and the Jamat. I am looking forward to receiving a copy of it.

I congratulate you most sincerely on this original initiative and hope this manifestation will be a great success.

With my best wishes, I send you and all Members of your Religious Night School my very affectionate regards.

SADRUDDIN AGA KHAN

Abdul Rehman Kanji, Esq.

Convenor,

1-8 Prince Ally S. Khan Colony,

Diamond Street,

Garden East Karachi-3, Pakistan.

Begum Aga Khan

YAKYMOUR

06-LE CANNET

19th December, 1972

H.S.H. PRINCE ALY S. KHAN COLONY BOYS/GIRLS RELIGIOUS NIGHT SCHOOL

Diamond Street, Garden East KARACHI-3

My Dear Abdul Rehman,

I was very pleased to receive your letter of December 6th.

I would like to congratulate you all on your enterprise in holding an Art Exhibition with portraits of Ismaili Imams, Da'is, Pir and Missionaries, as well as issuing a publication "THE GREAT ISMAILI HEROES".

I feel sure that both ventures will be a great success and I hope will receive great support from our Community who will benefit from your efforts, and will become more familiar with our great Ismailis and Leaders of the past.

With every good wish to you all, and with my most loving thoughts.

Yours affectionately,

Om Habibeh