Ismaili Dictionary & Encyclopedia

SadhariyoEncyclopedia Topic

Returned

Various Sources SadharshoEncyclopedia Topic

Will go, will return

Various Sources SadhaviyoEncyclopedia Topic

Departed

Various Sources SadhayaEncyclopedia Topic

Made, prepared

Various Sources Sadhda (Sendada)Encyclopedia Topic

Admonished, gave message

Various Sources SadheEncyclopedia Topic

Act, follow

Various Sources Sadhe (Sandhe)Encyclopedia Topic

With

Various Sources SadhiEncyclopedia Topic

Hermit, ascetic

Various Sources SadhoEncyclopedia Topic

Establish communication

Various Sources SadhoEncyclopedia Topic

Earn, obtain

Various Sources SadhuEncyclopedia Topic

Saint, righteous

Various Sources SADRUDDIN, PIRName

see. SADARDIN.

V. SADARDIN.

Heritage Dictionary of ismailism, entry #346general SADRUDDIN, PIREncyclopedia Topic

"Pir Sadruddin, one of the best known and revered hujjats in India was born in Sebzewar probably in 700/1300. His name was Muhammad, the son of Pir Sahib'din bin Pir Nasiruddin bin Pir Shams Sebzewari. His early education followed customary lines at home. He was a man steeped in a thorough understanding of the mystical teaching and the Islamic science of tawil. He also visited Mecca several times on pilgrimage, and seems to have acquired a good command in Arabic. Pir Sadruddin is said to have visited India in 734/1335, and joined the mission of Pir Shams. He studied various religious traditions and tendencies of different cults, social customs of the inhabitants and mastered the local languages and immersed in the Indian tradition.

The scrutiny of traditions suggests that Pir Sadruddin started his proselytizing mission between 757/1356 and 798/1396 under Pir Shams. Judging from bits and shreds of the traditions, it is known that he selected twelve gifted persons from different tribes as his assistants. He seems to have travelled from Uchh to the lower part of Sind as far as the regions adjoining the Indian Ocean, and around the locality of present Karachi. The tradition has it that he hired a camel in the locality to travel into the interior Sind, and converted the owner of camel at first. Pir Sadruddin seems to have launched his brisk mission in the district Thatta, and converted a bulk of the Lohana and Bhatia castes. From lower Sind, he proceeded to the middle, and then went to Kutchh with a group of da'is. His mission also penetrated Gujrat and the regions between northern India and Deccan. He also tried to bring the lower castes into the Ismaili fold, who revered Ramdeo, wherein he assuming the name of Nizar - a familiar term among the followers of Ramdeo. He also composed few ginans bearing the name Nizar for the followers of Ramdeo. His mission also influenced other parts of Gujrat and Kathiawar.

Pir Sadruddin visited Iran in 798/1396 to report Imam Islam Shah the outcome of his mission. He was designated as the hujjat of Sind and Hind, or the Pir according to the Indian tradition. With fresh mandates, he returned to India and established prayer-halls (khana) and appointed mukhi (headman), who was an executive head and his office was no longer hereditary as he was periodically selected.

Pir Sadruddin also visited Punjab and Kashmir to build prayer-halls for the followers of Pir Shams. He also built a mausoleum of Pir Shams in Multan. His next visit to Patan, Gujrat was noted for giving a new life to the early unknown Khojas converted by Pir Satgur, whose condition since the time of giving up the Hinduism was unchanged. He breathed a new life into the dead class of these Khojas and brought them within the fold of new emerging Khoja community. Pir Sadruddin visited the different villages in Gujrat and also initiated them afresh and gave them a new lease of life. He returned to Sind after a long journey. His principal area of activity radiated from a base at Uchh, where he supervised the mission works.

Muhammad Umar writes in Islam in Northern India (Aligarh, 1993, p. 371) that, "Perhaps one factor which greatly contributed to the popularity of Islam among the Hindus was that the Muslim mystics did not ask the newly converted Hindu to renounce their former customs and rituals. They presumed that the converts themselves would renounce the un-Islamic practices in due course. As such we find references about the Hindus, who had embraced Islam but still practicing the traditional beliefs and customs even after conversion." It ensues from the kernel of the ginans that the landmark of Pir Sadruddin's mission was the gradual conversion into at least three processes. The method he employed was based on a special missionary framework.

In the formative stage, the disciples were given the ethical and moral teachings with a simple understanding of the Satpanth (true path). Local terms in native dialects were employed in the sermons and ginans, such as alakh nirinjan (Ineffable God), guru bharma (the Prophet), nar naklank (Ali), nar (Imam), guru (Pir), harijan (devotees), gat (assembly), gat ganga (prayer-hall), gatpat (holy water), ja'p (invocation) etc. The vocabulary, similes and technical terms were confined to the prevalent social customs. Special ginans were composed with supreme skill in the languages of the country folk, providing the flavour of the traditional bhajan (song), wherein Pir Sadruddin identified himself with the appellations of Gur Sahodeva and Gur Harichandra. These poetical hymns were tinged with mythological ideas, social customs and folklores. Hence these ginans were paraphrased purely into Indian languages, a procedure that proved extremely beneficial on several counts. The emphasis was placed on making the transition from Hinduism to Islam as easy and as smooth as possible. He did not insist on the adoption of traditional form of Muslim rituals, which, in any case, were in language foreign to the converts, therefore no hard and fast rule had been imposed upon them. The new converts possessed crude notions of meditation, but their practice in gnostic was restricted within a narrow compass. He imparted them gradually the practice of zikr (remembrance) into a positive Sufic style, called ja'p, and watched every moment of the disciples' spiritual growth. The disciples were also afforded liberty to retain their traditions, social customs and culture. Ali Ahmad Brohi writes in History on Tombstones (Hyderabad, 1987, p. 132) that, "The main attraction that the Ismaili faith had was the freedom to continue ancient local beliefs and customs without causing any break with the old social order."

In the second stage, the disciples were entrusted the solemn word (guru mantra, or sat shabada) to mutter it privately on midnight. Pir Sadruddin sorted out and imparted the common analogical elements from Islam and Hinduism. He found analogies in their philosophical ideas, and placed the greatest value upon the inner aspects, and put aside the external formalism. Saiyid Athar Abbas Rizvi writes in History of Sufism in India (New Delhi, 1978, 1:109) that, "The Ismaili missionaries were enthusiastic, who unhestingly modified their esoteric system to suit their converts." Hence, this stage offered the disciples to pick up the refined teachings linked in Islamic essence with no hard Arabic shell under the theory of Das Avatara. The disciples were imparted that the tenth incarnation of Vishnu was manifested at Salmal Deep (Arabia) as naklank (Ali), who was then in the dress of Shri Salam Shah (Imam Islam Shah), residing at Irak Khand (Iran). In this way, Pir Sadruddin reformulated within the Hindu framework the Shi'ite doctrine of the Imamate as the Divine Epiphany. The doctrine of the Imamate thus was integrated into the mission within the framework of Vaishnavite ideas, who were a dominant stream of Hinduism in northern India. In sum, the new converts saw in Satpanth a completion of their old faith, and through this orientation, they also found the Prophet of Islam and Ali bin Abu Talib coherence in their own tradition.

True indeed it is, that Pir Shams was first to propound the theory of Das Avatara, which was more concise, but Pir Sadruddin exhorted it elaboratively in his small treatise, entitled Das Avatara. It is to be noted that Syed Imam Shah had also produced an amplified version on it.

Few other ginans were also composed in the second stage, differing little with the composition of preceding stage. Henceforward, the loan words and vocabulary drawn from the languages of Arabic and Persian were permeated in the ginans, wherein Pir Sadruddin identified himself as Pir Sahodeva, Pir Harichandra, or Pir Sadruddin.

After being mastered, the disciples were given pure Sufic teachings with certain rituals in the third stage, blended in Shi'ism. Emphasis was continued to be laid in getting absorbed in meditation, which bore them widely the titular appellation of kho'ja (get absorbed). It seems that the trading class of Lohana in Sind was the first to have emerged as the Khojas publicly due to their dealings with outside circles, resulting the people from all walks of life to render its meaning as the merchant or nobleman, which was fairly incorrect. This title however became a replacement for the original Hindu Lohana title thakur or thakkar, meaning lord, master.

The new converts emerged as the Khojas were now capable to apply whatever they had been initiated. Pir Sadruddin indeed islamized the faith of the people mildly and never hampered in their culture, and the Hindus in masses absorbed the best of Islamic thought more Indian than foreign in character. Pir Sadruddin then began to censure the new converts for their Hindu rites, condemning under logical expressions, such as caste distinction, idol-worship, ritual bathing, the authority of the six schools of Hindu philosophy, and the traditions of asceticism and abstraction from the world.

He thus consciously safeguarded his followers' Islamic root and identity. Eventually, the boundaries between the Muslims and Hindus were well defined in the ginans. He formed a symbolical bridge between Islam and Hinduism analogically - a landmark characteristic of his mission.

Summing up the peculiar missionary method of Pir Sadruddin, Ishtiaq Husain Qureshi writes in The Muslim Community of the Indo-Pakistan Subcontinent (Karachi, 1977, pp. 41-2) that, "There are several instances on record where an Ismaili missionary posed as a Brahmin or a Hindu priest and instead of flatly contradicting the doctrine of the faith, he sought to subvert, he confessed its basic assumptions and introduced some of Ismaili beliefs in a disguised form and thus slowly and gradually paved the way for total conversion. Lack of total adherence has never worried the Ismailis, because they are fully confident that the convert will ultimately accept the faith fully. This kind of conversion is achieved in a peculiar manner. At the outset, the appeal is not on the basis of dogma or beliefs, but an attempt is made to convince the potential convert of the spiritual greatness of some persons. In the early days, the missionary himself was a man of exemplary character. Very often Ali was depicted as an incarnation of Vishnu among the Vaishnavites. In short, after some personal loyalty had been created, the disciple was taken through various stages into full-fledged belief in the teaching of Ismaili Islam."

It is much nearer to reasonable possibility to assert that the mass conversion took place in the proselytizing mission of Pir Sadruddin in Sind, Kutchh, Gujrat and Kathiawar. He seems to have discarded the old rituals introduced in the former missions, and gave them palpable shapes. "In this way," says Ansar Zahid Khan in his History and Culture of Sind (Karachi, 1980, p. 275), "Sadr al-Din was responsible for providing the final touches to the Nizari Ismaili sect." He also commissioned vakils (deputies) in different places to collect religious dues to be deposited at the main treasury in Uchh. He is reputed to have articulated a Communal Bond among the Indian Khoja Ismailis. Earlier, the isolated followers could hardly know their co-religionists residing in other places due to the lack of coordination. This communal bond is also sounded at present as a living force in the Ismaili world.

Pir Sadruddin summoned big assemblies of the Khoja Ismailis many times in Sind and Kathiawar, inviting the local and neighboring followers to bind them together under a community bond, since their linkage fulfilled not merely a fraternal, but also a communal function. On such occasions, special ginans were composed, which were couched in different dialects. Writing on the mission of Pir Sadruddin, Ali Ahmad Brohi says in History of Tombstones (Hyderabad, 1987, pp. 133-4) that, "Anyone who embraced Ismaili dawa was free to practice his traditional cult and even retain his previous names, caste, identity with the additional declaration of faith in Imam and veneration for Pirs and descendants of Ali. By the adoption of such liberal attitude a great many powerful tribes, such as Langah, Soomras and Lohanas, were attracted to the Ismaili Satpanth."

Pir Sadruddin passed his later period of life in Jetpur in the vicinity of Uchh, a town in Bahawalpur State, situated on the south bank of the river Satlaj. It seems that Uchh provided great respite and peace to the Muslim saints. Pir Sadruddin also made it his headquarters, and lived in the nearby village called, Sadarhu, and this may be more likely cause that he became to be revered locally as Sadarhu Shah or Sadar Shah. He built his small residence at Jetpur for his family. During his residency at Uchh, he had created a close relation with the local eminent persons, notably a certain Niyab bin Kamal of Bahawalpur, who eventually became his follower. It is related that once he was in the house of Niyab bin Kamal, where he was stricken by his last illness. Niyab wept profusely when he found that his Pir was about to depart from the world. Pir Sadruddin made a will to bury his body in his house. Thus, Pir Sadruddin died in 819/1416 and was interred in the house of Niyab bin Kamal, which had been converted to a shrine in 1058/1648 by the local people. He had five sons, viz. Syed Zahir al-Din, Syed Salauddin, Pir Tajuddin, Syed Jamaluddin and Pir Hasan Kabiruddin.

Pir Sadruddin was a great Ismaili preacher, philosopher and dialectician. He indeed towers like an Everest, with no Alps around. It ensues from his ginans that he was the first poet of Gujrati and Sindhi languages. Writing about the ginans, Prof. Annemarie Schimmel remarks in Pearls from the Indus (Hyderabad, 1986, p. 14) that, "It is possible that the mystically tinged songs (ginans) and religious instructions used by the Ismaili missionaries constitute the oldest extant example of Sindhi literature." The author further adds that, "It seems that the oldest extant documents of Sindhi religious literature are found in some Ismaili texts of the 14th century, written in Khojki script" (Ibid., p. 55). Sarah F.D. Ansari writes in Sufi Saints and State Power (Cambridge, 1992, p. 17) that, "The ginans or mystical writings of the Ismailis display considerable parallelism of thought with Sufism as well as with the Hindu Bhakti tradition, sharing markedly similar themes and motifs."

Pir Sadruddin was also well steeped in the knowledge of astronomy, astrology and physiology. He also mastered in Indian pharmacy, and used to treat the local people. He also assisted the poor in Uchh and ministered to the sick and travellers, thus he won great applause.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SADRUDDIN, PRINCEEncyclopedia Topic

"Prince Sadruddin, the son of Imam Sultan Muhammad Shah and the late Princess Andree Aga Khan was born in the American Hospital at Neuilly, outside Paris on January 17, 1933. He received his early education in Switzerland before graduating in 1954 from Harvard University. After three years of post-graduate research at Harvard's Centre for Middle Eastern Studies, he followed a family tradition in international service established by his father, who had served two terms as President of the League of Nations.

In 1958, Prince Sadruddin joined UNESCO, becoming in 1961, Executive Secretary to its International Action Committee for the Preservation of Nubia, which brought together archaeologists from Eastern Europe and the West at the height of the Cold War to save the ancient treasures of Abu Simbel, the temples of Philae and Kalabsha and the Christian churches of Nubia.

He later worked for three years as assistant to the High Commissioner for Refugees before managing the whole Commission for over 12 years 1965-1977) when he retired upon his request. He was 33 when starting the position, the youngest to take that position and he was the longest serving commissioner ever. We should remember that the Bangladesh issue (1971) had put the weight of over 10 million refugees over the shoulder of the organization, and the tensions in Burundi (1972) that has thrown hundreds of thousands of those in Tanzania. Also the issue of the deportees from Uganda during the days of Edi Amin who counted in tens of thousands. In addition to the Palestinian refugees who are spread in the Arab region and others. The human being, especially the "smashed" human being, was the concern of the Prince. He never came short. He was the one who said " If there is worse than being a refugee is to be a refugee without a shelter" After giving up his post working with refugees, Prince Sadruddin continued his work through donation in works related to human rights and public assistance. He nominated himself twice for the position of secretary-general of the United Nation but the Russian Vito prevented him from reaching that position twice.

Prince Sadruddin had, since 1978, been variously: Special Consultant and Charge de Mission to the Secretary-General of the United Nations, Special Rapporteur of the Un Human Rights Commission and Convenor and Co-Chairman of the Independent Commission on International Humanitarian Issues and of the Independent Working Group on the UN Financial Emergency. He was, later, Coordinator for United Nations Humanitarian and Economic Assistance Programmes Relating to the People of Afghanistan, Personal Representative of the UN Secretary-General for Humanitarian Assistance Relating to the Crisis between Iraq and Kuwait and Executive Delegate of the Secretary-General for a United Nations Inter-Agency Humanitarian Programme, which dealt with problems of Iraq's border areas.

In 1977, Prince Sadruddin, together with Denis de Rougemont and a few other friends, established in Geneva, a thin-tank, Groupe de Bellerive (names after his Geneva property), and a non-profit organization, the Bellerive Foundation, a leading grassroots action group promoting environment protection, natural resources conservation and the safeguarding of life in all its forms.

A recipient of several honorary doctorates and national decorations from states as diverse as Egypt, Pakistan, Poland and the Vatican, as well as the United Nations Human Rights Award, Prince Sadruddin was a Bourgeois d'Honneur de Geneve, Commandeur de la Legion d'Honneur and Knight Commander of the Order of the British for his services to humanitarian causes and the arts. His decorations and distinctions include the U.N. Human Rights Award and the Dag Hammarskjold Honorary Medal.

Prince Sadruddin was a keen collector since his youth and his knowledge was much respected. His sale, some years ago, of his collection of primitive and African art was considered a milestone. His collection of Islamic art is widely known and admired. Miniatures and other pieces from the collection were recently exhibited in London and Zurich. The collection will be housed in a new museum being established by the Present Imam in Toronto. Prince Sadruddin was also a familiar figure at music festivals and other cultural events, both in Europe and overseas. He was a keen skier and an accomplished sailor throughout his life.

Prof. Anthony Welch catalogued the Islamic collection of Prince Sadruddin, and published it in 1972 from Geneva entitled, Collection of Islamic Art : Prince Sadruddin Aga Khan Collection (Part I-II). Its first volume is devoted to miniatures with all but the first three Persian. Volume II includes examples of calligraphy, manuscripts almost all of which are illuminated or illustrated, pottery and metalwork. It is assumed that the complete collection will be catalogued as these two volumes only include purchases to 1967 and based on a handlist of items are not catalogued.

A rare combination of reflective wisdom and outspoken activism, Prince Sadruddin brought to each of his endeavours a commitment of intellect and passion. Known for a sharp analysis of contemporary affairs, Prince Sadruddin's contribution to diplomacy as well as to the preservation of the environment and cultural heritage drew on deeply rooted ethics. Proud of his Muslim heritage, Prince Sadruddin has said that, "the true message of Islam is about brotherhood and solidarity, as well as care for nature." Ever conscious of his Persian roots, Prince Sadruddin often saw the blend of two worlds in which he lived

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SaerEncyclopedia Topic

Great ocean

Various Sources SafadEncyclopedia Topic

Line, queue

Various Sources SafiEncyclopedia Topic

That which cleans, a piece of cloth for cleaning

Various Sources Safi saranEncyclopedia Topic

A whetstone, a grindstone

Various Sources Sag (Shag)Encyclopedia Topic

Exquisite, expensive. The correct word is Shag which means pile, collection, ample, abundant etc

Various Sources SagaEncyclopedia Topic

Relatives

Various Sources Saga sainEncyclopedia Topic

Relatives

Various Sources SagandaEncyclopedia Topic

Will be able to

Various Sources SagarEncyclopedia Topic

Ocean

Various Sources SagarEncyclopedia Topic

Ocean

Various Sources SaghlaEncyclopedia Topic

All animate and inanimate beings of the world

Various Sources SaghlaEncyclopedia Topic

All, whole, entire, complete

Various Sources SaghliEncyclopedia Topic

All

Various Sources SagliEncyclopedia Topic

Everything

Various Sources Sagli / SaghliEncyclopedia Topic

All

Various Sources SagpanEncyclopedia Topic

Relationship, connection

Various Sources SaGPaNNoun

Empli, plein.

Heritage Dictionary of Ismailism, entry #774general SAHABAEncyclopedia Topic

The sahaba (pl. ashab) means the Companions of the Prophet. The plural "Companions of the Prophet" (ashab al-nabi), otherwise known simply as the Companions (sahaba) is derived from the root s-h-b. The phrase ashab al-nabi does not appear in the Koran. Nor does the plural form sahab occur there. Of the 94 times that the noun sahib and its plural ashab do appear in the Koran. The Koran qualifies the Prophet however thee times as "your companion" and once as "their companion." In these four cases the Prophet is however not being described as the companion of the faithful but rather as the companion of those who disbelieve.

The ashab al-nabi was a circle or body of the faithfuls who had seen the Prophet even if only for a short time, or at an early age. Amr bin Wasil al-Kinani Abul Tufail who died shortly after 100/720 is styled the last of the Companions and was quite a little child when he saw the Prophet. Another tradition has it that Abdullah bin Unais was the last to die among the Companions.

The categories of the sahaba are determined by the different nature of their share in the Prophet's enterprises: Muhajirun, Ansar, Badriyun (who took part in the battle of Badr), etc. The followers of the Companions are called tabi'un and the followers of the followers of the Companions are called atba al-tabi'un (followers of the followers of the Companions).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SahastraEncyclopedia Topic

Thousand

Various Sources SahebEncyclopedia Topic

Lord, Imam

Various Sources SAHEBDIN, 25è PIRName

Also known as Shabuddin. Was born in Sabzwar, named by Imam Qasim Shah. Travelled to Kashmir, Sind, Gujerat. Died during the time of Imam Islam Shah.

Aussi appelé Shabuddin, né au Sabzwar, nommé par l'Imam Qasim Shah. Voyagea au Cachemire, Sind, Goujerat. Mourut à l'époque de l'Imam Islam Shah.

Heritage Dictionary of ismailism, entry #358general SAHEBDIN, PIR (GENEALOGIE)Name

Descendant of Pir Shams. ginan: 80:66 "té Pir Shams chot na Pir Nasirdin janr, té gar Pir Sahebdin huwa pramanr"

Descendant dePir Shams. g. 80:66 "té Pir Shams tchot na Pir Nasirdin janr, té gar Pir Sahebdin huwa pramanr"

Heritage Dictionary of ismailism, entry #999general Saheja / SahejeEncyclopedia Topic

On his own, with his own wish

Various Sources SahejeEncyclopedia Topic

Easily

Various Sources SahejeEncyclopedia Topic

Easily, by itself, abundance

Various Sources SahejoEncyclopedia Topic

Bear

Various Sources SahelEncyclopedia Topic

Travel

Various Sources SahelEncyclopedia Topic

Excursion

Various Sources SaheliEncyclopedia Topic

Friend, female friend

Various Sources SahesheEncyclopedia Topic

Will bear, will tolerate

Various Sources SaheshoEncyclopedia Topic

Will bear, will carry

Various Sources SahestraEncyclopedia Topic

Thousand

Various Sources SaHETaR DIPName

Arabian peninsula. In sufic terms, also called Bhamar Gufa. (forehead)

Péninsule arabe. Arabie. Centre du front (Bhamar Goufa*). g. 397

Heritage Dictionary of ismailism, entry #900general SahiEncyclopedia Topic

Having borne

Various Sources SahiEncyclopedia Topic

True, well, completely, surely

Various Sources SAHIB AZ-ZAMAN & SAHIB AL-ASREncyclopedia Topic

The word asr means time or time to come. It is a spiritual or eternal hour, which is hidden in material age. The material age is zaman. In other words, asr is batin and zaman is zahir. The Imam is the Lord of the spiritual as well as the material hours.

When the animosity of the enemies reached to its extreme during the dawr-i satr, the Imams were physically hidden from the eyes of their followers. The hujjats represented the Imams in different regions, who exhorted the Ismailis that they should obey the Lord of the Time (sahib az-asr or waliyul asr) without pronouncing the proper names of the Imams. This practice was thus in vogue among the neophytes during concealment period.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral