Ismaili Dictionary & Encyclopedia
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Word, Ism-e-Azam, bidding
Various Sources SHABUSTI, al-Name(10 Century) Chief librarian of Imam al Muizz's Library. He looked after 200 000 of rare manuscripts of the Library.
(10è S.) Bibliothécaire prenant soin des 200 000 rares manuscrits de la bibliothèque de l'Imam al-Muizz.
Heritage Dictionary of ismailism, entry #372general SHAFA'AEncyclopedia TopicThe word shafa'a is derived from shaf meaning the making a thing to be one of a pair, or the adjoining a thing to its like, and thus shafa'a signifies the joining of a man to another assisting him. In Islamic terminology, it means intercession. It is the intercession of a mediator with the right to intercede of the greater or more worthy on behalf of the lesser or less worthy. The word shafa'a occurs 29 times in the Koran.
The Koranic use of shafa'a and the cognate verb as employed for intercession is interesting, the texts falling into three groups. One group pictures sinful men after death unable to find any intercessor, all those on whom they trusted for this office failing them (2:48, 123, 254; 7:53, 26:10, 74:48). The second group asserts that shafa'a or mediation is reserved by God as His own prerogative: lillahi sh-shafa'atu jami'an (6:51, 70; 10:18; 32:3; 33:45). The third group of texts is behind the overwhelming majority of Muslim prayers concerned with shafa'a. In this group there is no absolute prohibition of mediation, but because it is God's prerogative, He gives the right to it to whom He wills. No one can intercede illa bi idhnihi (except with His permission), illa limani artada (except him who is approved) (21:28). Nowhere is any person named as having this privilege, but one verse is of outstanding importance that this right is exclusively the Prophet: "And those on whom they call beside Him have not the authority for intercession, except him who bears witness to the truth, as they are aware"(43:86). In another verses, it is stated: "Your Lord has not forsaken you, nor is He displeased. Indeed, the hereafter will be better for you than the present. Your Lord will give to you and you will be well-pleased" ((93:3-5). The pleasing gift of God to the Prophet, according to Ghazalli, is the gift of intercession for his people (Ihya, 4:653). Besides, the scholars have taken following verses to indicate that the Prophet will have the right to intercede for his people on the day of judgment: "On that day intercession will not benefit anyone except those for whom the Merciful has granted" (20:109), "Who is there who can intercede (yashafa'u) in His presence except by His permission?" (2:255), and "No shall have the power of intercession but the one who has taken an oath (ahd) with the Merciful" (19:87).
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SHaFAYaTNounArabe shafa = intercession - shafayat rassoul ki (intercession du Prophète).
Heritage Dictionary of Ismailism, entry #6general ShafayatEncyclopedia TopicIntercession for the forgiveness of the sins. A privilege for the Prophet (s.a.s.) and his progeny.
Various Sources ShafayatEncyclopedia TopicIntercession for the forgiveness of sins, a privilege for the Prophet (s.a.s.) and his progeny
Various Sources Shah / ShahaEncyclopedia TopicLord, Mawla
Various Sources SHAH DIDAREncyclopedia TopicThe word shah didar or shah'jo didar means may (you bless with) Lord's glimpse. It is a taslim in the Ismaili tariqah, the believers greet each other at the end of the prayer, beholding face to face, both pronounce shah didar by shaking hand. This is an act of humble wish to refresh their spiritual relation. The Koran says, "Whosoever surrenders his face to God, being a doer of good, has verily grasped the firm hand-hold" (31:22)
The taslim in the salat is pronounced, first turning to the right hand and then to the left, i.e., as-salamu alaikum wa rahmatullah (peace be on you and the mercy of God), has a close resemblance of shah didar.
In Medina, the Prophet's Mosque was frequented by rich and poor. The clothes of the poor were dirty and drenched in perspiration. The rich among the Qoraish tribe resolved to build their own separate mosque. This was a time when the Prophet required support of the rich Arabs and also did not like that they form their separate mosque. In the meantime, the Koranic verse revealed: "And do not drive away those who call upon their Lord in the morning and evening, desiring His face; neither are you answerable for any reckoning of theirs" (6:52). This is the philosophy of shah didar. The Prophet said, "The believer is the mirror of the believer" (al-mu'min mir'at al-mu'min). Maulana Rumi said, ""If you wish to have special tajalli (radiation of Divine Light), you look at the human, in which God clearly is seen smilingly."
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SHAH JO DIDARNounDidar (Vision) de l'Imam. Souhait formulé â la fin du Du'a en serrant la main du fidèle.
Heritage Dictionary of Ismailism, entry #4general Shah milEncyclopedia TopicTogether with the Lord
Various Sources Shah NajafEncyclopedia TopicTitle of Hazrat Ali (a.s.)
Various Sources Shah NizarEncyclopedia TopicA title of Pir Sadardin (r.a.) but Also Lord (Imam) Nizar in Asal Dua.
Various Sources SHAH TAHIR HUSSAINEncyclopedia Topic"Momin Shah, the son of Imam Shamsuddin Muhammad was the hujjat in Syria. He died in 738/1337. His son Muhammad Shah (d. 807/1404) also operated the Ismaili mission in the village of Khwand in Qazwin. His son was Raziuddin I (d. 833/1429), who in turn was succeeded by his son Muhammad Tahir Shah (d. 867/1462). His son Raziuddin II had gone to Badakhshan in 913/1508, where he established his rule in the period of a certain Taymurid amir Mirza Khan (d. 926/1520). Raziuddin II was killed in the local tribal fighting in 915/1509. After the tragic death of Raziuddin II, his son Shah Tahir Hussain Dakkani continued the tradition of the khanaqah in Khwand, where the Sufis from Egypt, Bukhara, Samarkand and Qazwin flocked. It also influenced the local rulers and noblemen. The Safavid Shah Ismail became apprehensive of Shah Tahir's growing fame, therefore he invited him to join the Safavid in his court at Sultaniyya. He joined the Safavid court in 926/1520 in the garb of the Twelver. It seems almost certain that it was a wise decision, and if Shah Tahir had not joined, Shah Ismail would have conducted a massacre of the Ismailis in Iran. According to Ibrat-i Afza, "The widespread massacre of the Ismailis was avoided due to the taqiya of Shah Tahir Hussain."
After some times, it seems that the rivals of Shah Tahir stirred up suspicions of Shah Ismail, so he left the court and moved to Kashan, where his followers once again thronged round him. The local Shi'a ulema reported to Shah Ismail, accusing of leading the Ismailis and of corresponding with foreign rulers. Shah Ismail ordered his military commander to hasten to Kashan and eliminate Shah Tahir Hussain, but Mirza Shah Hussain Ispahani, a dignitary of the Safavid court, and an Ismaili, had informed Shah Tahir secretly of the king's intention. Shah Tahir left Kashan for Fars at once in Jamada I, 926/April, 1520. He fortunately boarded a ship sailing to India at Jardan, and reached Goa after eight days. When his ship anchored the port of Oman, he had an opportunity to convert Shah Qudratullah and his followers.
Shah Tahir went to Bijapur from Goa, where Ismail Adil Shah (915-941/1510-1534), the ruler of Bijapur ignored him. He left Bijapur for Gulbarga, and moved to Parenda. Khwaja Jahan, the governor of Parenda urged him to stay there for few more times. Thus, Shah Tahir resided at Parenda as a teacher and became famous for his learning. Meanwhile, Pir Muhammad Sherwani, the teacher of Burhan Nizam Shah (914-961/1508-1553) of Ahmadnagar, arrived in Parenda. He was so impressed by Shah Tahir's scholarship that he stayed there for one year, and learnt the system of astronomy and trigonometry. On his return to Ahmadnagar, Pir Muhammad Sherwani reported to Burhan Nizam Shah about Shah Tahir's knowledge. Finally, Shah Tahir was invited in Ahmadnagar, who reached there in 928/1522 and was feted a royal welcome. He rendered valuable services to the Nizam Shahi dynasty of Ahmadnagar in Deccan. Gradually, Shah Tahir became Burhan's principal counseller. His diplomatic and financial administrative duties however did not prevent him from dedicating himself to teaching, lectures and religious polemics. Shah Tahir did not disclose his Ismaili identity. Burhan Shah built a seminary for him in the fort, where Shah Tahir delivered lectures twice a week, and all the ulema and Burhan Shah himself attended.
In 944/1537, Burhan's son Abdul Qadir fell seriously ill. The Muslim and Hindu physicians failed in their treatment, but was healed at length by Shah Tahir. This event marked deep impression in the heart of Burhan Shah, who embraced Ismailism under the garb of the Twelvers. Sayyid Ahmadullah Qadri writes in Memoirs of Chand Bibi (Deccan, 1938, p. 102) that, "In 928/1522 when Shah Tahir, passing through Bijapur and Parenda, came to Ahmadnagar, Burhan Nizam Shah I, adopted the Ismailia religion in 944/1537. With the exception of Ismail Nizam Shah, who became Mahdi for a short time, all the rulers were Ismaili Shi'ahs." Burhan Shah also proclaimed Shi'ism as a state religion in Ahmadnagar. Pir Muhammad Sherwani and other Sunni ulema became jealous towards the religious success of Shah Tahir, who agitated against the proclamation. They were however arrested, but Shah Tahir spared the life of Pir Muhammad Sherwani for his past services, and was imprisoned. Pir Muhammad was released after four years at Shah Tahir's appeal and his former office was restored to him.
Syed Ali Tabatabai writes in Burhan'i Ma'asir (Hyderabad, 1936, p. 260) that Shah Tahir had adopted taqiya and did never tell of his real faith. Syed Zakir Hussain also writes in Tarikh-i Islam (Delhi, 1918, 1:386) that Shah Tahir came from Iran and converted Burhan Shah to Shi'ism, and adopted taqiya in the court.
In 950/1543, Burhan Nizam Shah sent Khurshah bin Qubad al-Hussaini, a close relative to Shah Tahir as an ambassador in Iran at the court of Shah Tahmasp, who received him at Qazwin. Shah Tahmasp sent a letter to Shah Tahir in appreciation with many gifts for the endorsement of Shi'ism in Nizam Shahi state in Ahmadnagar. In return, Shah Tahir's son Shah Hyder was also sent from Ahmadnagar to Iran on a goodwill mission; who was yet in Iran when Shah Tahir died in Ahmadnagar in 956/1549 during the time of Imam Nuruddin Ali (d. 957/1550).
Shah Tahir had four sons and three daughters, in which Shah Hyder was an elder being born in Iran, and rest in India, namely Shah Rafiuddin, Shah Abul Hasan and Shah Abu Talib. Shah Tahir's brother Shah Jafar was also persecuted violently by the Safavids in Iran, who also came in India and attached with the administration of the state. The mission in guise of Shah Tahir was continued by his successors, viz. Hyder bin Shah Tahir (d. 994/1586), Sadruddin Muhammad bin Hyder (d. 1032/1622), Muinuddin bin Sadruddin (d. 1054/1644), Atiyyatullah bin Muinuddin (d. 1074/1663), Aziz Shah bin Atiyyatullah (d. 1103/1691), Muinuddin II bin Aziz Shah (d. 1127/1715), Amir Muhammad bin Muinuddin II (d. 1178/1764), Hyder II bin Muhammad al-Mutahhar (d. 1201/1786) and Amir Muhammad bin Hyder al-Bakir, whose biography is not known. The modern writers of Momin-Shahis however makes Amir Muhammad bin Hyder al-Bakir as their last fortieth Imam in the line of Momin Shah (d. 738/1337). It is learnt that the Syrian Momin-Shahis, after sending in vain in India to locate the descendants of Amir Muhammad bin Hyder in 1304/1887, the bulk of them transferred their allegiance to the Imam of Kassim-Shahi line.
Being a learned Ismaili preacher, Shah Tahir's method differed starkly with the usual dawa system. If he was a Twelver, he certainly needed nothing to leave Iran, where he had good opportunity at the Safavid court.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SHAH TURAILNameSee. Pir Tajdin.
V. Pir Tajdin.
Heritage Dictionary of ismailism, entry #400general SHAHBUDDIN, SEYYEDNameOn of the 19 children of Pir Hassan Kabirdin. He is buried in Multan.
Un des 19 enfants de Pir HK, enterré à Multan.
Heritage Dictionary of ismailism, entry #377general SHAHIDEncyclopedia TopicThe word shahid (pl. shuhada) is derived from the Arabic verbal root shahada, meaning to see, witness, testify or become a model and paradigm. In different grammatrical forms the words used in the Koran are ish'had, shahid, shahadah, shuhadam shahud, mashud, mashad, etc. A shahid is a martyr, who witnesses as if a martyr witnesses and see the truth physically and thus stands by it firmly. The English word martyr comes from the Greek martyrs, meaning witness. The word shahid occurs no less than 56 times in singular, plural and adverbial forms in the Koran.
There are two types of martyr, the difference between them being marked by the fact that martyr of the first type have special burial rites, while those of the second do not. The first type are shuhada al-ma'raka (battle-field martyr). They are referred to as martyrs both in this world and the next (shuhada al-dunya wa'l akhira), meaning that they are treated as martyrs both in this world and in the next. There is widespread agreement among the Muslims that the martyr's body should not as a rule be washed. This is based on the Prophet's actions at Uhud. There are conflicting views of the Prophet's behaviour at Uhud. According to some he prayed over the martyrs and according to others, he did not. It is also argued that the martyrs are alive (ahya), while funeral prayers are performed only for the dead.
The second type of martyr are the martyrs in the next world (shuhada al-akhira). They are those who were killed other than in battle-field, such as defending good cause, service of God or belief.
The Prophet also said, "There are seven kinds of martyr other than those killed in the way of God. Someone who is killed by the plague is a martyr, someone who drowns is a martyr, someone who dies of pleurisy is a martyr, someone who dies of a disease of the belly is a martyr, someone who dies by fire is a martyr, someone who dies under a falling building is a martyr and a woman who dies in childbirth is a martyr" (Muwatta, 16:36)
Zamakhshari and Fakhruddin Razi have quoted in their Tafsirs the Prophet as having said, "He who dies adhering to the house of the Prophet, will die the death of a martyr; his sins will be forgiven and his death will be regarded as perfect."
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ShahokarEncyclopedia TopicWealthy, rich
Various Sources SHAITANEncyclopedia TopicThe word shaitan (pl. shayatin) is derived from the verb shaana, meaning to detain someone in order to divert him from his intention. Another view suggests that the word is rooted from the Hebrew, satan, meaning a cord. The word shaitan is used 70 times in the Koran in the singular form, including six times in the indefinite (4:117, 15:17, 22:3, 37:7, 43:36, 81:25), plus 18 times in the plural, shayatin, which is always definite.
Shaitan is a force that opposes God in the hearts of men. He whispers his insidious suggestions in their ears and makes his proposal seductive to him. Man is endowed with manifold faculties and is free to use them as he wills. These faculties include his impulses. If he uses these faculties in accordance with the laws of God, constructive results, which are conductive to benefit the interest of all mankind, follow. If, on the other hand, he uses his faculties in a manner repugnant to the laws of God, the results are destructive. The impulses that induce man to use his faculties in contravention of the Divine Laws is called shaitan. The common English equivalent for this world, namely devil, does not properly express the Koranic sense of the original term. The word shaitan has also be used for defiant or rebellious human beings; in other words, for such men as defy the laws of God themselves and also induce others to defy those laws. Since destructive activity inevitably brings frustration and sorrow, shaitan has also been called Iblis, which means a disappointed being who fails to secure happiness in life.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ShakEncyclopedia TopicDoubt
Various Sources ShaloEncyclopedia TopicShawl, stole
Various Sources SHAMNounSeigneur. Abbrév. de SHAMI ou SAMI: Celui qui écoute les supplications. g. 426.
Heritage Dictionary of Ismailism, entry #802general ShamliEncyclopedia TopicA market that is set up in the evening, (it may be the name of the market)
Various Sources SHAMS, 23è PIRNameSee.Pir Shams
(639AH-757AH) né à Sabzwar, surnommé Shams Sabzawari. Nommé par l'Imam Shamsuddin Moh'd(?). Fils aîné de Pir Salahuddin. Etablit 84 Jamatkhanas en Chine. For detailed English text on PIR SHAMS SABZWARI click here
Heritage Dictionary of ismailism, entry #380general SHAMS, 23è PIR (SATGOUR NOUR)NamePir Shams is also called Satgur Noor. (11th Jodilo). Both Pir Satgur Noor and Pir Shams were holders of the same Piratan. (they were in fact 2 different individuals at different time in history)
Pir Shams équivalent de Satgour Nour* (11e jodilo). Ou Lumière de l'Imam, ou même Piratan que celui de Pir Satgour Nour.
Heritage Dictionary of ismailism, entry #385general SHAMS, 23è PIR (SURNOMS)NameAlso known asHaji Baba Qalandar, Shams Iraqi, Shams Chot, Shams Dariya, Shah Shams, Shams Sabzwari.
Haji Baba Qalandar, Shams Iraqi, Shams Tchot, Shams Dariya, Shah Shams, Shams Sabzwari.
Heritage Dictionary of ismailism, entry #382general SHAMS, 23è PIR (VOYAGES)NameTravels: travelled to Afghanistan, Arabia, Bangldesh, China, Malaysia, India, Inran, Iraq, Kashmir, Russia, Turkey. Converted over half a million people.
Afghanistan, Arabie, Bangla Desh, Birmanie, Chine, Malaisie, Inde, Iran, Iraq, Kasmir, Russie, Turquie. Convertit plus d'un demi million.
Heritage Dictionary of ismailism, entry #381general SHAMS, 23è PIR(MULTAN)NamePir Shams arrived in Multan 240 years after Pir Satgur Noor. Pir Shams met Vimras and Surbhan in Multan. Jodilo 5 v. 1-2.
Pir Shams arriva à Multan 240 ans après Pir Satgour Noor. Il y rencontra Wimras et Sourbanr. Jodilo 5 v. 1-2.
Heritage Dictionary of ismailism, entry #384general SHAMS, PIREncyclopedia Topic"Pir Shams was born most probably at Sebzewar, a town in Khorasan, lying 64 miles west of Nishapur. His father Syed Salauddin had been deputed in Baltistan by Imam Kassim Shah, who most probably came into the contact of Taj Mughal in Badakhshan. Kamaluddin Mujahri of Sebzewar writes in Malfuz-i Kamalia that Pir Syed Muinuddin Hasan of Sebzewar of Ajmer had a meeting with Syed Salauddin in Sebzewar in 560/1165. It is recounted that Pir Shams had gone to Badakhshan with his father at the age of 19 years, and thence he proceeded to Tibet and returned back to Sebzewar.
It is said that after the death of Syed Salauddin, Imam Kassim Shah commissioned Pir Shams as the hujjat of Sind and Hind at Daylam. He also refers to the Imam that: "Adore sincerely the true guiding light manifested in the person of Kassim Shah, the Lord of the time." (vide Garbi, 5:17).
The earliest description of Pir Shams is found in the treatise of the biographies of Sufis, entitled Nafahat al-Uns (comp. 883/1478) by Nuruddin Abdur Rahman Jami (817-898/1414-1492), the last classic poet of Iran. Nurullah bin Sharif Shushtari (d. 1019/1610) in his Majalis al-Mominin (comp. 1013/1604) traces his ancestry back to the Ismaili root. Some details are also found in Tarikh-i Firishta (comp.1015/1606). The great Sufi saint Bulleh Shah (1680-1758) also referred to Pir Shams in his poetry.
It is indeterminable point in the modern sources, when Pir Shams was born? The extant materials however do not allow one to draw a safe conclusion. His death in 757/1356 however is indisputable, based on the plaque at the mausoleum in Multan. The most confusing and unsolved point is to locate his date of birth. Most of the scholars concur in his age for 115 years, but it however seems that Pir Shams had lived to an advanced age beyond 115 years. Syed Bawa Ahmad Ali Khaki writes in his Dar-i Khuld-i Bari (Ahmadabad, 1905, p. 123) on the basis of an old manuscript that the span of Pir Shams's life was for 171 years. If the date of his demise in 757/1356 may be considered genuine, it means that his birth would have been taken place around 580/1175 during the period of Imam Ala Muhammad (561-607/1166-1210). The genealogy of Pir Shams given in the Shajara, preserved in the shrine at Multan, indicates the birth of Pir Shams in 570/1165, which also corroborative.
Pir Shams arrived from Daylam to Badakhshan, where he is said to have brought many followers of Momin Shahi sect into the Ismaili fold. He visited Gilgit and proceeded to Tibet and as far as the ranges of the Himalayas. He came back to Ghazna, where he deputed the local converted prince to Badakhshan on mission work.
Pir Shams also converted a bulk of the Hindus during their Dasera festival after singing garbis (songs) in a temple for ten consecutive nights. Pir Shams had sung the garbis in a village, called Analvad. W. Ivanow places its location in Gujrat, called Anilvad, not far from Ahmadabad.
He also visited Kashmir in 715/1316 and converted the Chak and Changad tribes, thence he proceeded to Multan in 725/1326 for the first time. Zakaria Qazwini writes in his Asar al-Bilad wa Akhbar al-Ibad (comp. 661/1263) that, "Multan is a large, fortified and impregnable city, with a temple which is to the Hindus a place of worship and pilgrimage as Mecca for the Muslims. The inhabitants are the Muslims and Hindus, but the government is in the hands of the former. The chief mosque is described as being near the temple."
In Multan, many miracles of Pir Shams are reported, but not potential for historical value. It is therefore difficult to penetrate through the mist of legends, which formed even during the lifetime of Pir Shams and thickened rapidly after his death. The most popular miracle was the bringing down of the sun on earth, which earned him an epithet of taparez (burning) in Punjab. The word taparez is so coherence with that of Tabriz that it began to be pronounced as Tabriz, contriving a wrong theory to merge these two into one. Since Pir Shams and Shams-i Tabriz were proximate to each other in time, it is probable that Pir Shams, also known as Shams Taprez was confounded with that of Shams-i Tabriz. Shams-i Tabriz, the master of Jalaluddin Rumi was died in Koniya in 645/1247, prompting the rise of a false tradition of Koniya to Multan, i.e., Shams-i Tabriz had gone to Multan. In sum, the nut of Koniya and the bolt of Multan had been patched to contrive a new tradition indicating these two characters same and one, which is absolutely untrue.
It however seems that Pir Shams visited lower Sind, and travelled through the riverline belt of the Indus, and reached Uchh Sharif most probably in 727/1328, which was his mission centre. He deputed many da'is in China, Tibet, Badakhshan, Kashmir and Gujrat. His mission was mobile, and is said to have gone as far as Nepal, known among the Indian Buddhists as Chinab-Nagari, designating the northern India as a part of China.
Pir Shams also visited Rajistan, and according to his one ginan (no. 70), he embarked from Uchh with his two disciples, Vimras and Surbhan. He alighted at Gudi Vilod, near Gujrat, and thence proceeded to a forest, and preached a bulk of the untouchables. He identified himself as Satgur Shams and the Light of Pir Satgur to give coherence to his mission, where the name of Pir Satgur was almost familiar. He then arrived in a barren land and reached in the middle of Malwa, where he initiated the servile caste and the Abheras and Bhils. Pir Shams also converted the Hindu Bhambi, and spread his mission as far as Ganges. The oral tradition tells us that a certain Ransi, whose family adhered Pir Satgur, also became a disciple of Pir Shams. His son, Ajmal (or Ajay Singh), the father of Ramdeo, continued to revere Pir Shams. After visiting Junjala, Jaitgarh and Karel, Pir Shams proceeded to Bichun and Sakhun in Jaipur-Ajmer region. After having initiated Khiwan and Ransi, he went back to Multan. The Nyariya (perhaps Nizaria) of Rajasthan still claim that they originated from Multan and regard Pir Shams as their master (guru). In the 15th century, the Sirvi caste of the Jaitaran, Bilara, Pali region, had accepted the teachings of a female saint, known as Jiji Devi, who was also a disciple of Pir Shams. The Prahlad panthi in Jodhpur, Nagaur and Bikaner as well as the Jasnathi in Bishnoi have a devotional literature, showing the Ismaili traits and seal (chha'p) of Pir Shams and Pir Sadruddin etc. The local people call Pir Shams as Samik Rishi, Samas Rishi or Samas Pir.
Among the Sufis, there existed four principal orders in India, viz. Chisti, Qadari, Suharwardi and Naqashbandi. The period of Pir Shams was thus noted for the several skilled exponents of Sufi thought, therefore, he launched his brisk and pervasive mission during the eve of the growing Sufi circles in Punjab. In the villages of Punjab, he mostly converted the Aror or Rohra, a leading caste in south-western part of the Punjab, i.e., of the lower reaches of the five rivers and below their junction, extending through Bahawalpur into Sind. They were mostly cultivators, and their large portion on the lower Chinab were purely agricultures, while in the western Punjab, they were mostly tailors, weavers of mats and baskets, makers of vessels of brass and copper and goldsmiths. Pir Shams appointed musafir (one who travels) in different regions to collect the religious dues, and also built prayer-halls (khana) and appointed their mukhis. He also introduced the daily prayer in Punjabi, which continued to be recited till the period of Pir Sadruddin.
Pir Shams expired in 757/1356 and was buried at Multan. His mausoleum is located about half a mile to the east of the fort site, on the high bank of the old bed of the river Ravi. His shrine was built by his grandson and was rebuilt by one of the Ismailis in 1718. The tomb is square, 300 feet in height surmounted by a hemispherical dome. It is decorated with ornamental glazed tiles.
Pir Shams is acclaimed as a great preacher and composed many ginans in different Indian dialects. It is also possible that his local disciples had received the first hand marrow of his teachings in few places, and transformed them creatively into the ginanic form. These are the rich reservoir of religious teachings and great treasure house of Sufi thought, giving a very comprehensive idea of the prodigality of Sufi symbolism. He used with supreme skill the languages of the country folk and employed them to interpret ideas of natural beauty and of religious philosophy. In fact, Pir Shams was a man steeped in an understanding of the mystical teaching of Islam. The recent diligent research has brought to light that he was the most earliest, rather the first Punjabi poet, and also made rich contribution in the growth of Urdu language during its infancy. He had a faculty of expressing the truth in the local languages with appropriate turn of phrase and picturesque metaphor.
After Pir Shams, his son Pir Nasiruddin (625-764/1228-1362) continued the mission mostly in Punjab and died in Uchh. He was followed by his son Pir Sahib'din (650-775/1212-1373), who lived in the garb of a Hindu saint, and made a large proselytism. He had seven sons, viz. Pir Sadruddin, Syed Ruknuddin, Syed Badruddin, Syed Shamsuddin II, Syed Nasiruddin, Syed Ghiasuddin and Syed Nasiruddin Qalandar Shah.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SHaMS, PIR (POPaT)NamePir Shams coming as a parrot tospeak /guide Surjaa Raani. ginaan. 151.
Pir Shams parlant sous forme de perroquet à Sourja Rani. g. 151
Heritage Dictionary of ismailism, entry #980general ShamsanaEncyclopedia TopicOf Pir Shams (r.a.)
Various Sources ShamsherEncyclopedia TopicSword
Various Sources SHAMSHUDDIN, SEYYEDNameOne of the 6 brothers of Pir Sadardin.
Un des 6 frères de Pir Sadardin.
Heritage Dictionary of ismailism, entry #378general ShamsiEncyclopedia TopicThose who were converted by the teachings of Pir Shams (r.a.) are called Shamsi.
Various Sources SHAMSUDDIN MUHAMMAD (655-710/1257-1310), 28TH IMAMEncyclopedia Topic"Imam Shams al-Din Muhammad is said to have born in 646/1230 in the fortress of Maimundiz. He was known as Agha Shams in Syria and Shah Shams in India. He is also known as Shamsu'l Haq in few Iranian poems. Poet Nizari Kohistani (d. 720/1320) called him Shamsuddin Shah Nimroz Ali and Shah Shams, also known as Shams Zardozi due to residing in the village, called Zardoz in Azerbaijan, but another tradition suggests that he had adopted profession of embroidery, the term zardoz (embroiderer) became his epithet.
Ata Malik Juvaini wrongly considers the butchery of the Ismailis conducted by the Mongols in Qazwin and Rudhbar following the reduction of Alamut, as an end of the Ismailis and the unbroken line of the Imamate as well. It is however, ascertained from few manuscripts that Imam Shamsuddin Muhammad had left the fortress of Maimundiz probably on 11th Shawal, 654/November 1, 1256; and the Mongols reached there on 17th Shawal, 654/November 7, 1256; while Juvaini joined the Mongols after 12th Zilkada, 654/December 2, 1256.
According to Bernard Lewis in The Assassins (London, 1967, p. 63), "The extirpation of the Ismailis in Persia was not quite as thorough as Juvaini suggests. In the eyes of the sectarians, Rukn al-Din's small son succeeded him as Imam on his death and lived to sire a line of Imams." Marshall Hodgson also writes in The Order of Assassins (Netherland, 1955. pp. 270 and 275) that, "Juvaini assures himself that every Ismaili was killed; yet even if all the members of garrison were in fact killed, a great many other will have escaped." He further adds, "but their spirit was more nearly indomitable; as it is from among them that the great future of Nizari Ismailism sprouted again. It is said the child Imam was carried to Adharbayjan, where the Imams lived for some time." According to W. Montgomery Watt in Islam and the Integration of Society (London, 1961, p. 77), "In 1256, Alamut was surrounded, and was destroyed and in the following year the Imam met his death and there was a widespread massacre of the Nizaris. It may be further mentioned that, despite this catastrophe and the fact that it has never since had a territory of its own, the community was not exterminated and the line of Imams was maintained unbroken."
Imam Shamsuddin Muhammad went to Daylam, and thence moved to Ardabil. It is said that he also lived in Ahar, about 150 miles west of Ardabil. He had been also in Tabriz, which he most possibly evacuated in the early months of 1257 as Halagu invaded Tabriz on July 26, 1257. It seems that he became known as Shams Tabriz in the Sufic circle in Tabriz. Pir Shihabuddin Shah (d. 1884) writes in Khitabat-i Alliya (Tehran, 1963, p. 42) that, "Imam Shamsuddin Muhammad who lived in Tabriz, was compared by the local people to the sun, because of his handsome countenance, and thus he came to be called Shams (the sun) of Tabriz. This gave rise to the confusion between him and Shams Tabrizi, the master of Jalaluddin Rumi, but they were always in reality two different persons."
The tradition has it that Imam Shamsuddin Muhammad most probably lived from one to another place under different mantles in the province of Azerbaijan. The veritable locality of his residence, however, has not been substantiated. Azerbaijan was a big province spread over 104000 square kilometers, bounded on the south-east by Jibal, on the south-west by the eastern Jazira, on the west by Armenia, on the north by Arren, and on the east by shore-lands of the Caspian Sea and Gilan. The Turkomans thickly populated the north-eastern part of the province, and the Kurds inhabited the south-western. Azerbaijan was an ideal land for the growing Sufi circles, and the Imam had settled in northern region with his family, where he professed in the embroidery works.
Halagu seized Aleppo in 658/1260, while his commander, Ket-Buqa made his triumphal entry in Damascus on Rabi I, 658/March, 1260. It was the same year that four Ismaili strongholds, including Masiyaf were surrendered to the Mongols. Halagu had to return to Iran upon hearing the news of Mongke's death in 657/1259. On 25th Ramzan, 658/September 3, 1260, the Mongols suffered a drastic defeat at Ayn Jalut at the hands of the Mamluk armies of Egypt. Ket-Buqa was taken prisoner and scourged to death. Ayn Jalut destroyed the Mongol power and kept the pagan hordes out of Egypt and the Maghrib. Soon afterwards, the Mongols were expelled from Syria, where the Mamluk sultan Baybars emerged as the ruling power, and became the ruler of Egypt and Syria. The Ismailis evidently collaborated with the Mamluk sultan and other Muslim rulers in repelling the Mongols from Syria, and recovered their four strongholds.
The Ismailis in Iran, however, became absolutely disorganized and disoriented. Despite the repressions and debacles, the Ismailis' fortune continued to rise gradually in Iran. Those who managed to survive the Mongol massacres in Rudhbar and Kohistan, had entered a new era of their history. They mostly had taken refuge in obscurity, cloaked by the forms of a Sufi tariqah, and most of them referred to their spiritual leader not as an Imam but as a Pir for many years. The underground existence of the Ismailis did not attract the attention of the historians, who like Juvaini, also wrote that the Mongols had completely extirpated the Nizari Ismailis in Iran. It however appears that many of them had escaped the main brunt of the Mongol onslaughts and did exist in Kohistan, Daylam, Rudhbar etc. A facsimile of a manuscript dating 690/1290 composed by Wahid al-Muluk, unearthed by Sir E. Denison Ross (cf. Royal Asiatic Society, London, 1931, 2:202), indicating that, "In Persia, the Ismaili communities were decimated by massacre, but survived after the surrender of Alamut and other fortresses in Daylam and Kohistan." Nizari Kohistani (d. 720/1320) very watchfully describes the survival of the Ismailis in Kohistan, Birjand, Rudhbar etc. in his Kulliyat, a manuscript in the Institute of Language and Literature of the Academy of Science of the Tajik. Mustapha Qazwini compiled his Nuzhat al-Qulub in 740/1340 also gives a condensed account of Rudhbar in Mazandaran, whose inhabitants were Ismailis. The Ismailis also lived in Gilan, probably in the mantle of the local Sufis. H.L. Rabino writes in Rulers of Gilan (JRAS, 1920, 3:294) that, "It is generally believed that the fall of castle of Alamut in 654/1256 marks the end of the Ismaili influence in Gilan. This is a great mistake. Either the destruction of Alamut cannot have a complete as reported by the Persian writers, or the castle was rebuilt."
Yet, Lamasar held out for another year before cholera broke out and killed the bulk of garrison. The few who survived the epidemic had no alternative but to surrender in 655/1258. The valiant garrison of Girdkuh however continued to resist its Mongol besiegers for 13 years after the reduction of Alamut. The final surrender had taken place on 29th Rabi II, 669/December 15, 1270.
The great Khan Kubilai (1260-1294), absorbed in the administration of China, and lost interest in the western provinces. He was happy that Iran should be governed by his brother Halagu (1256-1265), on whom he bestowed the title of Il-Khan (tribal khan, local khan or subordinate khan), which all the descendants of Halagu were to assume. Halagu thus founded in Iran the Il-Khanid dynasty (1265-1335). He died in February 8, 1265 and was succeeded by his seven successors one after another, namely Abaqa (1265-1282), Takudar (1282-1284), Arghun (1284-1291), Gaykhatu (1291-1295), Ghazan (1295-1304), Uljaytu (1304-1316) and Abu Sa'id (1317-1334). With the death of Abu Sa'id the Illkhanid dynasty in Iran virtually came to an end.
In the time of Imam Alauddin Muhammad (d. 653/1255), the Mongols were spurring to their operations against Alamut. Shamsuddin, the chief Qadi of Qazwin had also lodged false allegations against Alamut at the court of Mongke (1251-1258) in Mongolia. Halagu was therefore charged the main Mongol expedition of Iran. On other side, Shamsuddin, the chief Qadi of Qazwin, after returning from Mongolia, assailed in bitter sarcasms against Alamut in Qazwin, giving also high tidings of the arrival of the Mongols. The frightened Muslims began to evacuate the vicinity of Rudhbar and Kohistan during the period of Imam Alauddin Muhammad to escape the brunt of the Mongols. The stampede of the Muslims had also carried away with them the latest report that "Alauddin Muhammad is the ruler of Alamut, and the Mongols are about to come to reduce Alamut." These Muslims ultimately settled down far from the Alamut territory, where they came to know the fall of Alamut. On that juncture, they seem to have generalized an image in minds that the "Alamut's fall would have been taken place in the time of Imam Alauddin Muhammad," incorporating the then report they had brought from their villages. This report received credence in some circles, ignoring palpably the rule of Imam Ruknuddin Khurshah followed by Imam Alauddin Muhammad. When the Mongol storms diffused in Iran, the historicity of Imam Ruknuddin Khurshah began to be floated itself. But, it seems that the above report prevailed many years in Qazwin, Daylam and Tabriz, making Imam Alauddin Muhammad as the last ruler of Alamut, which also curiously sounds in the account of Marco Polo (1254-1324), who had heard from them in 671/1272. Marco Polo writes: "I will tell you his story just as I Messer Marco, have heard it told by many people.... The Shaikh was called in their language Alaodin.... So they were taken, and the Shaikh, Alaodin, was put to death with all his men." (The Travels of Marco Polo, London, 1958, pp. 40-42).
When Imam Shamsuddin Muhammad had been in Tabriz, he became known as Shams Tabriz. There had been another contemporary Shams-i Tabriz, the master of Jalaluddin Rumi (d. 672/1273), who was not traceable after 645/1247 in Koniya. It is therefore possible that Imam Shamsuddin Muhammad had cloaked his identity in Tabriz under the name of the master of Jalaluddin Rumi. Rida Quli Khan (d. 1872) writes in Majmau'l Fusaha that, "Shaikh Abu Hamid Awhadu'ddin Kirmani had seen and met Shams-i Tabriz in Tabriz." To this we must add the likelihood that Shaikh Abu Hamid had actually seen Imam Shamsuddin Muhammad in the mantle of Shams-i Tabriz. When Imam Shamsuddin Muhammad was identified as the "son of the last ruler of Alamut", he was made the "son of Alauddin Muhammad," incorporating him in the above report.
A cloud of mystery has surrounded the life of another contemporary Shams-i Tabriz, the master of Jalaluddin Rumi after 645/1247. Shamsuddin Aflaki, who wrote in 754/1353 that the death of Shams-i Tabriz took place in Koniya in 645/1247. It seems that a group of the Sufis had cultivated a story that after leaving Koniya, Shams-i Tabriz had gone to Tabriz, and there Imam Shamsuddin Muhammad, known as Shams Tabriz had been identified as same Shams-i Tabriz after few years. Thus, Imam Shamsuddin Muhammad began to be equated with that of Shams-i Tabriz, and henceforward, two Shams Tabriz at one period were confounded.
When the people conclusively identified Imam Ruknuddin Khurshah as the last ruler, most probably after 671/1272, one another tradition seems to have originated to distinguish these two characters. Imam Shamsuddin Muhammad was deleted from that story from being the son of Imam Alauddin Muhammad, but Shams-i Tabriz was made known as the son of Imam Alauddin Muhammad instead. Being influenced with this tradition, Daulatshah (d. 900/1494) was the first to show Shams-i Tabriz, the master of Jalaluddin Rumi as the son of Imam Alauddin Muhammad, in his Tazkertu'sh Shu'ara. A question then arises, who was Shams-i Tabriz? He indeed was an Ismaili, the master of Jalaluddin Rumi, but not the son of Imam Alauddin Muhammad. As to the early life of Shams-i Tabriz, we are yet in dark. Shamsuddin Aflaki (710-754/1310-1354) in Manaqibu'l Arifin and Abdur Rahman Jami (d. 898/1493) in Nafhatu'l Uns concur that Shams-i Tabriz was the son of a certain Muhammad bin Ali bin Malikad. Rida Quli Khan (d. 1872) in his Majmau'l Fusaha also relied on Aflaki and Jami. According to Silsilatu'ad-Dhahab, it is wrong to allege Shams-i Tabriz to have been the son of Imam Alauddin Muhammad. It was only Daulatshah, who made him the son of Imam Alauddin Muhammad. Prof. Muhammad Iqbal of Punjab University, who prepared the Lahore edition of Daulatshah's work, makes his remarks that: "...it is evident that Daulatshah has not written historical facts carefully in his book. He has accepted all sorts of traditions, right or wrong, owing to which several errors have crept into his work." Edward G. Browne writes in A Literary History of Persia (3:436) that, "This is an entertaining but inaccurate work, containing a good selection of historical errors."
It is also curious that Daulatshah quoted another tradition of parentage of Shams-i Tabriz that, "Some people say that he was originally a native of Khorasan and belonged to the town of Bazar. His father had settled in Tabriz for the purpose of doing business in cloth." It is probable that Shams-i Tabriz was the son of Muhammad bin Ali bin Malikad according to Aflaki and Jami, and he seems to be a native of Khorasan as per another tradition cited by Daulatshah. Nurullah Shustari (d. 1019/1610) in his Majalis al-Mominin (6:291) states that Shams-i Tabriz descended from "Ismaili headman" (da'iyani Ismailiyya budand). His father had settled in Tabriz, and was a cloth merchant. Shams-i Tabriz was indeed an Ismaili like his father.
There is also a reason to believe that Jalaluddin Rumi must have known both Shams-i Tabriz and Imam Shamsuddin Muhammad, but did not described palpably in his Diwan. He however addresses Shams as the heir of the Prophet (verse no. 2473) and compares him to Ali (verse no.1944), which seems to have been referred only to the Imam.
Imam Shamsuddin Muhammad is reported to have betrothed to a Sufi lady at Daylam in 675/1276, or next year. His sons, Momin Shah and Kiya Shah operated Ismaili mission as far as Gilan. Momin Shah also visited Syria as a hujjat of the Imam. When he returned to Gilan, a section of the Syrian Ismailis, considered him the Imam's successor, who later on, became known as the Momin-Shahis. Muhibb Ali Qunduzi however writes in Irshadu't Talibin (comp. in 929/1523) that, "The schism took place after the death of Momin Shah in 738/1338." The descendants of Momin Shah mostly lived in Khwand, a village in Qazwin, where they became known as Sadat-i Khwandia. Imam Shamsuddin Muhammad died in 710/1310 in Azerbaijan after vesting the office of Imamate in Kassim Shah.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SHAMSUDDIN, 23è PIRNameSee. PIR SHAMS.
V. PIR SHAMS.
Heritage Dictionary of ismailism, entry #379general ShanEncyclopedia TopicGlory
Various Sources ShangarEncyclopedia TopicEmbellishment, decoration
Various Sources SharamEncyclopedia TopicModesty, honour
Various Sources SharanEncyclopedia TopicIn the presence, in the protection
Various Sources SharanEncyclopedia TopicRefuge
Various Sources SharanagatEncyclopedia TopicRefuge, shelter
Various Sources SharanagatEncyclopedia TopicRefuge
Various Sources SharanagatEncyclopedia TopicRefuge, shelter, protection
Various Sources SharaneEncyclopedia TopicIn protection
Various Sources SHaRIA(T)NounEnsemble des lois qui fixent les droits et devoirs. Loi, Lettre religieuse. Connotation juridique. V. Shariati*.
Heritage Dictionary of Ismailism, entry #114general SHARIAH Encyclopedia TopicShariah is an Arabic term used to designate Islamic law. It originally referred to a path trodden by camels to a water source, a course to the watering place or resort of drinkers. Hence, it means the clear path or the highway to be followed.
The word shari'a occurs once in the Koran: "We have set you on a shari'a (way) of command, so follow it." (45:18). The cognate shir'a is also used once, "To each We have appointed a shir'a (way) and minhaj"(path) (5:48). The verb shar'a occurs twice, once with God as subject, "He has laid down for you as religion that which He enjoined also on Noah" (shara'a lakum min al-din) (42:13) and once in relation to rebels, "Or do they have companions who have laid down for them as religion that which God did not permit" (shara'u lahum min al-din) (7:163). The word shara'i (pl. of shariah) was used in the Prophet's time for the essentials of Islam.
When the word shariah is used, one immediately calls to mind the beliefs of Islam, and the external decrees comprising forms of worship, rules of behaviour and civil and criminal laws. Within this outer shariah there exists an inner shariah, known as tariqah. The shariah is concerned with the observance of the outward manifestations of religion, whilst tariqah concerns inward vision of divine power (mushahadat ar-rububiyya). Every rite not informed by the spirit of reality is valueless, and every spirit of reality not restrained by the law is incomplete. The shariah exists to regulate mankind, whilst the tariqah makes us to know the dispositions of God. The shariah exists for the service of God, whilst the tariqah exists for contemplation of Him. The shariah exists for obeying what He had ordained, whilst the tariqah concerns witnessing and understanding the order He had decreed. The one is outer, the other inner.
Din and Shariah
"The words din and shariah are applied as correlative terms, while in reality they are distinct. Din is concerned with the basic and fundamental issues, such as the unity of God, the Prophethood and the concept of hereafter. The shariah is the external manifestation of religion and is applicable to Muslims alone. The shariah is not opposed to modern law as long as it restores man's dignity and does not go against any fundamental moral values of Islam. As a matter of fact, the shariah always takes public interest into account. Thus law has to take social circumstances and the philosophy working behind the law into account. The shariah is the wider circle; it embraces in its orbit all human actions. The shariah is not perennially sound source of guidance. It is so transitory that some of its schools, such as those of Imam Sufian Savri and Imam Auzai have disappeared.
Fyzee writes in A Modern Approach to Islam (Bombay, 1963, p. 87) that, "Shariah embraces both law and religion. Religion is based upon spiritual experience; law is based upon the will of the community as expressed by its legislature, or any other law-making authority. Religion is unchangeable in its innermost kernel. If shariah is the name given to this duality, then one of the forces constantly pulls in the other direction. The cognition of God is a mystery and man is forever pursuing it. In this pursuit, all men of faith regardless of their particular religions are equal. But laws differ from country to country, from time to time. They must ever seek to conform to the changing pattern of society. The law of the Arabs cannot be applied to the Eskimos; and the laws of the bushmen of Australia are unsuitable for the fertile basin of Uttar Pradesh. Laws are like metals in the crucible of time and circumstances; they melt, they gradually solidify into different shapes; they re-melt and assume diverse forms. This process of evolution is conterminous with human society. Nothing is static except that which is dead and lifeless. Law can never be static." He also writes, "Therefore, to me it is clear, that we cannot go back to the Koran, we have to go forward with it. I wish to understand the Koran as it was understood by the Arabs of the time of the Prophet only to reinterpret it and apply it to my condition of life and to believe in it, so far as it appeals to me as a 20th century man. I cannot be called upon to live in the desert, to traverse it on camel back, to eat locusts, to indulge in vendetta, to wear a beard and a cloak, and to cultivate a pseudo-Arab mentality. I must distinguish between poetic truth and factual truth. I must distinguish the husk and the kernel of religion, between law and legend. I am bound to understand and accept the message of Islam as a modern man, and not as one who lived centuries ago. I respect authority, but cannot accept it without how (bila kayfa) in the matter of conscience" (Ibid. p. 94)."
Shariah
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SHaRIaTINounQui observe la Shariat. Qui suit la lettre et non l'esprit. Connotation négative. Premier stade de l'évolution spirituelle. V. Ginan Imam Begum.
Heritage Dictionary of Ismailism, entry #115general SharirEncyclopedia TopicBody
Various Sources SharirEncyclopedia TopicBody
Various Sources ShashiarEncyclopedia TopicFull-moon
Various Sources