A Brief

History of Ismailism

Abualy A.Aziz

Highly recommended to High School Students by

The Ismailia Association for Tanzania
1974
 CONTENTS
Key to Pronunciation
Abbrevistions
Preface

PART ONE
Abrief history of the Ismaili Imams

Ancestors
Advent of Islam
Hijra
Battle of Badar
Battle of Ohod
Conquest of Mecca
Death of the Holy Prophet
Claiph Abu Bakr
Caliph Omar
Caliph Osman
1- Caliph and Imam Mowla Ali
Caliphate of Ali
Caliph Hazrat Hasan bin Ali
The Omayyad Caliphate
2- Imam Hussain
3- Imam Zainul Abedin
4- Imam Mohdmmed el-Baqir
5- Imam Jafer es-Sadiq
The Fall of the Omayyads
The Abbasid Caliphate

IMA’MAT IN SYRIA
6- Imam Ismail
The Ismailis
The Ithnasheris
7- Imam Mohammed bin Ismail
8- Imam Wafi Ahmed
9- Imam Taqi Mohammed
10- Imam Razi Abdullah

IMA’MAT IN AFRICA
11- Imam Mmohammed el-Mehdi
12- Imam Qa’im
13- Iman Mansoor
14- Imam Mo’izz
15- Imam Aziz
16- Imam Ha’kem
17- Imam Zahir
The Druze
18- Imam Mustansir Billah
19- Imam Nizar
The Bohoras
Almaut

IMA’MAT IN ALMAUT
20- Imam Hadi
21- Imam Moh’tadi
22- Imam Qahir
23- Imam Hasan Ala’Zikrahis Salam
24- Imam Ala’Mohammed
25- Imam Jalaluddin
26- Imam Ala’uddin Mohammed
27- Imam Ruknuddin

IMA’MAT IN IRAN
28- Imam Shamsuddin
29- Imam Qasim Shah
30- Imam Islam Shah
31- Imam Mohammed bin Islam Shah
32- Imam Mustansir Billah-II
33- Imam Abd Salaam
34- Imam Gharib Mirza
35- Imam Abu Zar Ali
36- Imam Murad Mirza
37- Imam Zulfiqar Ali
38- Imam Nooruddin Ali
39- Imam Khalilullah Ali
40- Imam Nizar Ali
41- Imam Sayyid Ali
42- Imam Hasan Ali
43- Imam Qasim Ali
44- Imam Abul Hasanali
45- Imam Shah Khaliliullah Ali

IMA’MAT IN INDIA
46- Imam Hasanali Shah
47- Imam Ali Shah
 IMA’MAT IN EUROPE
48- Imam Sultan Mohammed Shah
Prince Aly Solman Khan
49- Imam Zama Shah Karim

HISTORY OF THE HOLY PIRS

PART TWO
Propagation and Organisation of Ismailism

Ismail Tariqah
Da’wat___Propagation of Faith
Da’wat by the Holy Prophet
Da’wat by the Holy Imams
Ismaili da’wat in Arabia
Ismaili da’wat in Syria
Ismaili da’wat in Africa
Ismaili da’wat in India
Ismaili da’wat in Iran
Method of da’wat
Tanzeem__The Organisation of Ismaili jama’t
The Ismaili way of life
IsmailiPopulation
Bibliography

Preface
It is difficult for an average person, particularly the Isma'ili youth, to read voluminous
Noorum Mobi'n in Gujrati or Urdu to know about the history of Isma'ilism.
There are, of course, some books in English such as "History of the Ismai'ilis" by A.S.
Picklay and "The Aga Khan and his Ancestors" by Naorji M. Dumasia but these useful
though they are, do not serve the purpose of the Isma'ili youth. Busy people have little
time for long and monotonous reading. I, therefore, have tried to give in this book, as
briefly as possible, the details without omitting the necessary and important facts of
Isma'ili history.
In the first part of this small book you will read how Isla'm spread in the beginning. The
archenemies of Isla'm were Beni Omayya who later became Muslims out of expediency.
They hated Beni Ha'shem particularly Beni Fa'tima, the Holy Family of the Prophet of
IsLa'm. You will also read that the close relatives of Beni Fa'tima the Abbasids, who
were the children of Abba's, an uncle of the Holy Prophet, became enemies for the sake
of material power. Both, the Omayyads and the Abbasids, killed thousands of Beni
Fa'tima, including many Holy Ima'ms and their followers.
The Omyyads used all sorts of crime and propaganda to destroy and to lower the prestige
of Beni Fa'tima. Self-appointed Caliph Mua'wiya started abusing Hazrat Ali from the
pulpit. While he presented himself as the close relative of the Holy Prophet, and his
legitimate successor, Mua'wiya depicted Hazrat Ali as the enemy of Isla'm in the eyes of
his Syrian subjects. Through propaganda and bribes he raised himself to the status of a
prophet. Tabari, the famous Sunni historian, has related a story as to how the members of
a deputation of the Egyptian Muslims behaved in front of Mua'wiya and addressed him as
"Ya Rasoolallah" meaning: O Messenger of Allah.1
Working against the Omayyads the Abbasids presented themselves as Beni Fa'tima to
win the public support; but after the seizure of power they too turned enemies. Like their
predecessors they claimed to be the successors of the Holy Prophet. They showed their
malice towards Beni Fa'tima by publishing false ancestry of our Holy Ima'ms during the
time of Ima'm Wafi, Ima'm Mehdi, Ima'm Hadi, Ima'm Hakem and Ima'm Hasan
Ala'Zikrihis Salaam, to strenghthen their own claim to Caliphate. When they failed to lay
thier hands openly on the Isma'ili Ima'ms, the Abbasids diverted their attention to the
Ithna'sheri line of Beni Fa'tima to establish relationship for their sinister designs. Abbasid
Caliph Ma'moon declared the eighth Ithna'sheri Ima'm Ali Reza bin Mu'sa to be his Vali-
Ahed, heir to the throne of Caliphate, but later killed him. In these circumstances, the
multitude of Muslims succumbed to the false propaganda and intrigues. Many historians
and reporters, who were already prejudiced towards the Isma'ilis, treated them unfairly.
Another entertaining and famous traveller, Marco Polo, who passed through Iran in A.D.
1273 created sensation in Europe about the Isma'ilis as the Assissins. He did not visit the
Valley of Alamut, which was destroyed seventeen years before his arrival. He heard the
stories about Alamut and its Paradise from the wandering shepherds and nomads. On his
report the historians and novelists, all alike the world over, wrote about the Paradise and
the Old Man. "In speaking of the Ismailis of Persia as Assassin", writes Professor
Bernard Lewis, "and of their leader as the Old Man, Marco Polo -- or his transcriber --
was using terms already familiar in Europe. They had, however, come from Syria, not
from Persia. The Arab and Persian sources make it quite clear that "Assassin" was a local
name, applied only to the Ismailis of Syria, and never to those of Persia or any other
country. The title 'Old Man of the Mountain' was also Syrian. It would be natural for the
Ismailis to speak of their chief as Old Man or Elder, Arabic Shaykh or Pesian Pir, a
common term of respect among Muslims. The specific designation 'Old Man of
Mountain', however, seems to have been used only in Syria, and perhaps only among the
Crusaders, since it has not yet come to light in any Arabic text of the period."2
The Druze are a branch of Isma'ilis who seceded after the death of Ima'm Ha'kem. They
established their Centre in the mountains of Lebanon which was a part of Syria in those
days. 'Old Man of the Mountain' is a common reference to their Shaikh-ul-Aql. The
explanation by the Professor about the Assassins, applied to the Isma'ilis of Syria, is
meant perhaps for the Druze and not for the Niza'ri Isma'ilis.
There is a brief history of the Isma'ili Pi'rs in chapter two. This has taken most of my
time. By the Grace of Allah I have been able to collect bit by bit information about the
Pi'rs from various sources including the Gina'ns and some unpublished material. But
more research work is still to be done.
History of the Isma'ilis is full of sacrifice and hardship. Although they had their own
empires which lasted over three and a half centuries -- 190 years in Africa and 170 years
in Iran -- yet they did not force anyone to become an Isma'ili. But those who turned to
Isma'ilism on their own accord served it with the greatest devotion. Men like Hasan bin
Sabbah, Na'ser Khusrao, Ali bin Mohammed Salihi, Gha'zi Jawhar, Abu Abdulla al-Shii
and Ibn Haushab were all converts to Isma'ilism.
Isma'ilis have always kept their love for their Ima'm e Zama'n above everything. Part two
contains a brief survey of Isma'ili Tariqah, propagation of Isma'ilism and the organization
of the jama'ts in old and present times. Both, the propagation and the organization are
very important. Propagation does not mean only the conversion of the outsiders but also
teaching the followers the sprititual aspect and protection of the faith. Organization is a
part of propagation. It creates discipline and obedience.
The entire book is a brief history of Isma'ilism. I have separated the history of the Pi'rs
from the history of the Ima'ms so that one can go through it at a glance. Similarly, to
facilitate reading, I have written special chapters explaining how the Isma'ili ba'tini creed
had developed, the difference between Isma'ili mysticism and other mystical Orders, the
history of Isma'ili da'wat and the da'is, the orgaization of the jama'ts in the past and the
present and finally the Isma'ili way of life.

A.A.A.
Dar es Salaam, June, 1974

History of the Ismaili Imams

Ancestors of Prophet Muhammad
To understand thoroughly the background of the history of the Isma'ilis we must go back
a few generations from the Holy Prophet.
The fourth ancestor of Prophet Mohammed was Abd Mona'f. He had a son Ha'shem who
had a son Abdul Muttalib, the grandfather of Prophet Mohammed and Ima'm Mowla Ali.
Abd Mona'f had another son Abd Shams who had a son Ommaya. Mua'wiya was
Omayya's great-grandson. According to Alla'ma Ja'hez,3 Abd Mona'f was the head of the
tribe of Quraish and the commander of the fighting men. He was also responsible for the
care of the prilgrims, the buildings and property of the sacred Ka'ba and welfare of the
'state' and its people. He appointed his son Ha'shem and Uncles Abdul Daar and Abdul
U'zza to assist him in his duties. But no position of any kind was given to his son Abd
Shams because of his irresponsible behaviour. This made Abd Shams hate Ha'shem
because of jealousy.
Ha'shem succeeded his father. Abd Shams became more jealous and hostile towards Beni
Ha'shem, the family of Ha'shem. He had neither position and respect in society nor had
he any worthy son. Ha'shem's son Abdul Muttalib was highly respected throughout
Arabia. He was called 'Sayyidul Batteha' meaning: the Chief of the Valley of Mecca. The
Holy Qura'n contains praise for Beni Ha'shem. On the other side Omayya, the son of Abd
Shams, was a vagrant, wicked and unscrupulous man. No Arab would even think of
doing what he did. He married one of his wives to his son Omru and the result of this
marriage was the birth of Abu Mo'eet.4
With the advent of Isla'm Beni Ha'shem rose further in honour and influence. Day by day
the jealousy and hatred of Beni Omayya for Beni Ha'shem increased. Beni Omayya lost
all chances to compete with their rivals in respect, nobility, influence and honour. So they
became bitter enemies of Beni Ha'shem. This jealousy and hatred became hereditary in
Beni Omayya generation after generation. Abd Shams and Omayya stood against
Ha'shem; Harab bin Omayya against Abdul Muttalib; Abu Sufya'n bin Harab against
Prophet Mohammed and Abu Ta'lib and his son Hasan; Yezi'd bin Mua'wiya against
Husain bin Ali; Marwa'n bin Hukam (cousin of Yezi'd and the fourth Omayyad caliph)
against Zainul A'bedi'n bin Husain and so on.
Ha'shem died in A.D. 510. His brother Muttalib, the Generous, looked after the family
and the 'state' for ten years till Abdul Muttalib bin Ha'shem took over his father's position
in A.D. 520. He had several children. Among the sons Abu Ta'lib, Abdullah, Hamza and
Abba's were famous. The youngest, Abdullah, was the father of Prophet Mohammed.
Abdullah married A'mena. Mohammed was born posthumously on the twentieth of April,
570, fifty-two years before Hijra. He also lost his mother when he was six years old.
Abdullah died in A.D. 579 confiding Mohammed in the care of Abu Ta'lib who
succeeded him as the Head of the Quraish. Abu Ta'lib was the father of Ali.

Advent of Islam
From early childhood Prophet Mohammed took a great interest in thinking and
meditating about the universe and its Creator.5 At the age of twenty-five he married
Khadi'ja binti Khuwailad who was a forty-year-old wealthy widow and famous for her
nobility. The marriage gave him security and freedom from work, thus he could spend
more time in meditation in a cave in mount Hira, near Mecca. Loving Khadi'ja looked
after her husband with devotion. At the age of forty he received his first revelation form
God:
"Read: In the name of thy Lord Who createth;
"Createth man from a clot.
"Read: And thy Lord is the Most Bounteous,
"Who teacheth by the pen,
"Teacheth man that which he knew not."6
The declaration of Mohammed as the Prophet of Allah infuriated Beni Omayya
extremely. They said: "Beni Ha'shem have been leading the Arabs in all walks of life but
now they want us to worship them." They used all sorts of direct and indirect methods
and tactics to destroy Isla'm, the Beni Ha'shem and particularly the family of Abu Ta'lib.
But Isla'm kept on growing. As time passed on the violence of Beni Omayya grew.
Bibi Khadi'ja was the first to accept him as the Messenger of Allah. "When Mohammed
first began to preach," writes Ameer Ali, "the Koraish laughed at him, but when they
found him earnest in his work their animosty grew into persecution. They began to ill-
treat him and his followers, some of whom they tortured to death. Many of his disciples
took refuge with a good Christian king in Abyssinia, while others remained to suffer ill-
treatment and persecution by the side of their Teacher. On the death of Abu Talib and
Khadi'ja, which happended shortly after, the Koraish redoubled their persecutions.
Hopeless now of success among the Meccans, Mohammed bethought himself of some
other field for the exercise of his ministry. He accordingly proceeded to Tayef, but the
people there drove him from their city pelting him with stones. Mohammed returned to
his native town sorely striken in heart. He lived there for some time retiring from his
people, preaching occasionally and confining his efforts mainly to the strangers who
came to Mecca during the season of pilgrimage, hoping that some among them might
listen to his word and give up their evil and inhuman ways."7
In this way the Holy Prophet succeeded in converting some people from Yathrib, a city
about two hundred miles to the north of Mecca. Yarthrib afterwards became Medina-tun
Nabi, the city of the Prophet briefly Medina. Isla'm rapidly gained a foothold in Medina,
which later became the capital of the Isla'mic state.

Hijra
When life became difficult in Mecca the Holy Prophet emigrated to Medina. On
Thursday the eighth of Rabi-el-Awwal in the thirteenth year of his prophethood (24th of
September, 622) he entered Qu'ba,8 a village in the outskirts of Medina, where he built a
mosque -- Isla'm's first mosque. After fourteen days he entered Medina.9 This is known
as Hijratun Nabi, migration of the Prophet.
The Isla'mic calendar takes its origin from this great event. In pre-Islamic days the Arabs
celebrated their New Year on the first of Moharram. Respecting this national practice the
Muslims, on Mowla Ali's suggestion, started their Era of Hijra on the same day back
dated two months and eight days, during the time of Caliph Omar.10 The Muslims of
Medina were known as Ansa'r, the helpers; and those who came from Mecca were known
as Muha'jireen, the refugees. Their co-operation strengthened Isla'm greatly.

Battle of Badar
When the enemy, the idolaters in Mecca, found that their intended victims had escaped
they prepared an army to attack Medina. Consequently a battle at Badar, a place near
Medina, was fought on the nineteenth of Ramaza'n, 2 A.H. (March, 624), with more than
one thousand strongmen led by Abu Sufiya'n, defeated, fled back home with his
remaining army leaving behind about seventy prisoners and an equal number of dead.
The triumph was an important landmark for the Muslims. This greatly raised the spirit of
the faithful while the morale of the enemy was shaken badly.

Battle of Ohod
To wipe out the disgraceful blemish of defeat in the battle of Badar, Abu Sufiya'n, the
archenemy of Beni Ha'shem, brought a large army of Meccans and their allies to attack
Medina in the third year of Hijra (A.D. 625). On the way to Medina the Meccans arrived
at a village Abwa where the Holy Prophet's mother was buried. Abu Sufiya'n proposed to
dig out her grave to take away the bones to show them to the Holy Prophet in vengeance,
but some of the elders scolded him and rejected the idea.11
The Muslims led by their Prophet met the enemy at Ohod to prevent him from entering
Medina. The Muslim force was much smaller in number than the attackers. After a fierce
battle on the eighth of Shawwal, 3 A.H. the enemy retreated leaving behind dead bodies
and material. Immediately the Muslims started looting the enemy camp which gave Abu
Sufiya'n a second thought. He attacked from behind and turned the victory into defeat for
the Muslims who now lost some of their best soldiers including Hazrat Hamza, an uncle
of the Prophet. The Holy Prophet himself was wounded. Hinda, the wife of Abu Sufiya'n
and mother of Mua'wiya, ripped open the chest of Hazrat Hamza and removed his liver
and ate it in vengeance. The loss of attackers was too great to allow them to attack
Medina and they returned home.
The enemy, however, was not satisfied and many battles were fought to avenge Beni
Ha'shem and to annihilate Isla'm. In these wars Beni Omayya lost most of their best
fighters and notable personalities at the hands of Mowla Ali. For this reason their hatred
for Ali and his progeny never abated.

Conquest of Mecca
On the tenth of Ramaza'n in the year 8 A.H. (January, 630) the Prophet of Isla'm
triumphantly entered Mecca without any resistance and planted his standard as a sign of
complete victory and control. Abu Sufiya'n and his henchmen lost the struggle in utter
disgrace and humiliation. They became Muslims as there was no other choice, but their
hearts remained unchanged. The history of Isla'm has enough evidence that Beni
Omayya, who could not succeed in fighting against the Holy Prophet and Beni Ha'shem,
achieved their goal by embracing Isla'm. With the help of Caliphs Omar and Osma'n they
later rose to power and established their Omayyad kingdom.

The Prophet's Successor

The Prophet's mission was over. He went to Mecca to perforn his last hajj in the last
month of 10 A.H. Over a hundred thousand Muslims, from all over Arabia, joined him
for the hajj ceremonies. During his return jouney he arrived at Ghdir-e-Khom,12 a
junction of roads leading to the north and to the south, on the eighteenth of Zil-Hijja, 10
A.H. (15th of March, 632). He was commanded by Allah to deliver an important message
to the faithful. The Holy Prophet ordered Bila'l bin Riyah to announce for an urgent
gathering of all men and women. Those who went ahead were called back.
The Holy Prophet addressed this huge assembly of Muslims. He declared that that was
perhaps his last hajj. He reminded them about their duty towards Isla'm and his teaching
during his twenty-three years' of prophethood. He said, "I am leaving behind me the two
most important things for you: The Book of Allah and my Progeny. The two will never
depart from each other. If you will follow them you will not go astray." He called Ali
near him and declared: "For those who consider me as their Master, Ali too is their
Master" At the end he raised his hands in prayer and said: "O Allah love them who love
Ali and hate them who hate Ali and help them who help Ali."
The first person who congratulated and declared his allegiance to Ali was Omar followed
by Abu Bakr and all the men and women.

Death of the Holy Prophet

About two and a half months later the Holy Prophet died in Medina on Monday the first
of Rabi-el-Awwal, 11 A.H. (May, 632). He was sixty-three years old.
As soon as the Prophet passed away in the house of his wife A'ysha, his closest
companions including Abu Bakr and Omar left the house of the Holy Prophet without
waiting for his burial, to capture the most cherished opportunity of appointing the Caliph
of their own choice.13 Ali bathed the body of the Holy Prophet and wrapped him in the
same clothes he had died in, and buried him in the grave dug out in the room.

Caliph Abu Bakr

When the burial ceremony of the Holy Prophet was taking place on one side, about three
hundred Ansa'r and Quraish were meeting in a public hall on the other side. With a
display of diplomatic skill by Omar they elected Abu Bakr as the Caliph. They did not
attend the burial ceremony of the Holy Prophet. Beni Ha'shem were not consulted at all;
and it was not proper for them, at that critical time soon after the death of the Holy
Prophet, to draw the sword for their legitimate claim when the city was full of enemies of
Isla'm14 looking for an opportunity to destroy it. They protested in vain. Though Abu
Bakr was elected as the Caliph, the true believers turned to Ali for spiritual guidance.
These are known as the Shi'as.
The Holy Prophet had enjoyed both the temporal and the spiritual authority over the
Muslims. But soon after his death, his trusted companions usurped power for which they
had no right. The true believers, though small in number and weak, remained loyal to the
House of Nabi and Ali (The Ahl e Bayt). They were tortured and persecuted but they did
not falter. The spiritual guidance continued after the Holy Prophet through Mowla Ali
and his descendants. The Prophet was the founder of the Republic of Isla'm and became
its Head. In this capacity he was succeeded by Abu Bakr as the Caliph, meaning the one
who came after. The divine authority bestowed upon the Holy Prophet by God was
handed over to Ali and Ghadir-e-Khom and therefore succeeded him as the Ima'm e'
Zama'n. The unity of the temporal and the spiritual authority in the Prophet was the most
important need of the time and that was the basic reason for the surge of Isla'm. But greed
and selfishness of some of his companions, not realizing what harm they were inflicting
upon the Umma15 and the future generations, divided the two authorities of their leader.
Another blunder was committed. The Caliph, who was in fact like the president or the
king of a country and not as the head of the church or religion, guided the Muslims in
their religious affairs too. The proof that the Caliphate was not the religous institution is
that the Arabs refused to pay zaka't to Abu Bakr who later had to kill thousands of
Muslims to impose his authority. He wanted to act, like the Holy Prophet, as the temporal
ruler as well as the religious chief. But the Holy Prophet was appointed by God; no one
elected him. Abu Bakr was not appointed by the Holy Prophet. Had he been appointed by
the Prophet then his election would not have taken place. On the other side Ali was
declared, by the Holy Prophet, to succeed him and while he was busy in the burial
ceremony of the Prophet the companions, ignoring the burial and their duty, went away to
announce the Caliphate of Abu Bakr. Beni Ha'shem under the leadership of Ali kept calm
and did not give their allegiance to Hazrat Abu Bakr until after the death of Sayyidah
Bibi Fa'tima on the third of Jamadi-el Tha'ni, 11 A.H. (August, 632).

Caliph Omar
After a brief rule of about two years and three months Abu Bakr died on the twenty-
second of Jamadi'-el Tha'ni, 13 A.H. (August, 632). He appointed Omar to succeed him.
There was no election this time. He consulted only two persons. Osma'n bin Affa'n and
Osma'n's brother-in-law Abdur Rehma'n bin Auf.16
Omar ruled sternly but extended the boundaries of the Isla'mic state. He made many
changes and improvements in religious and state affairs. He supported Beni Omayya to
rise. He appointed Mua'wiya as the governor of the newly conquered country, Syria. Iran,
Iraq, Egypt, Palestine, Armenia etc were all conquered by the Muslim armies during his
ten years of Caliphate but nowhere in civil or military service was any Hashemite
appointed.
After ten and a half years' rule, he died at the hands of an assassin on the twenty-sixth of
Zil-Hijja, 23 A.H. (A.D. 644). Before his death he appointed a committee of six notables
of Medina to elect one of them as the Caliph. They were: Ali bin Abi Ta'lib, Abdur
Rehma'n bin Auf, Osma'n bin Affa'n, Zubair bin Awwa'm, Saad bin Abi Waka's and
Talha bin Abdulla17. The power of veto was vested in Abdur Rehma'n, the brother-in-law
of Osma'n. Saad was a cousin and Zubair was the son-in-law of Osma'n. Hazrat Omar
knew very well what the outcome would be of this committee's choice.
Abdur Rehma'n asked Mowla Ali first to promise, if he were elected as the Caliph, to
follow the Holy Qura'n, the tradition of the Holy Prophet and the policy of Abu Bakr and
Omar. Ali replied that he would follow the Holy Qura'n and the tradition of the Holy
Prophet and his own judgement. Abdur Rehma'n turned to Osma'n and repeated the
question. Osma'n instantly agreed. He was declared as the Caliph. He was a great-
grandson of Omayya and a cousin of Mua'wiya. Beni Omayya became stronger.
About the appointment of the election committee, Ameer Ali writes that Omar "made a
mistake which paved the way to Ommayade intrigue. The Ommayades now formed a
strong party in Medina; they had long been the rivals of the Hashimides, the family of the
Prophet, and hated them fiercely; they had pursued Mohammed with bitter ferocity; and it
was only after the fall of Mecca that they had adopted Islam from motives of self-
interest."18
But Hazrat Omar did not make a mistake; he knew what he was doing. He had earlier told
Abdullah bin Abba's that it was not proper for Beni Ha'shem to have both the honours of
Prophethood and Caliphate among them; therefore the Quraish decided to grab one.19
Thus Omar did not make a mistake. It was a deliberate plan to keep the Caliphate out of
Beni Ha'shem's reach.

Caliph Osman
Osma'n's election proved in the end to be the ruin of Isla'm. He was old and weak and fell
at once under the infulence of his family. He appointed incompetent and worthless
relatives in all major and responsible positions. Dr. Ta'h Husain of Egypt writes that
Osma'n was guilty of nepotism and blind favours.20 He writes in his famous book Al
Fitina'tul Kubra: "Omar and Abu Bakr were not elected by all the Muslims' (p. 46);
"within hours of the death of the Prophet, the Muslims divided, (p. 51); "the Quraish
usurped the Caliphate selfishly," (p. 57); "the companions of the Prophet were enemies of
each other," (p. 60); "Abdur Rehma'n bin Auf repented for helping Osma'n to Caliphate,"
(p. 70); "Osma'n broke his promise to follow Omar's justice and discipline," (p. 103);
"Osma'n's incompetence created animosity among the Ansa'r and the Quraish," (p. 114);
"Osma'n's step-brother Waleed bin Okba led the morning prayer while he was drunk but
Osma'n rejected any compaint against him," (p. 127); "Osma'n strengthened Mua'wiya,"
(p.155); "Osma'n spent public money for his own family without right," (p. 238) and "he
proved as a traitor", (p. 249).
Hazrat Osma'n became the Caliph. He was soft and kind to his relatives but harsh
towards his critics. Many close companions of the Holy Prophet and the lovers of Ali
such as Abdullah bin Masoud, Amma'r bin Ya'ser, Ma'lik Oshtar, Zaid bin Soha'n Abdi,
Adi bin Ha'tim, Ka'ab bin Abdullah, Abu Zar Ghifa'ri and others who criticized Osma'n
for his behaviour were not only tortured but exiled and punished by him.21
Oppressed for a long time, the people eventually rose against him and murdered the
Caliph, on the eighteenth of Zil-Hi'jja, 35 A.H. (A.D. 656), in his own house. He was
house-arrested for nearly forty days before his death. For three days his corpse was lying
in his blood before burial. During the siege Mowla Ali used to supply food and water to
the Caliph. Dr. Ta'h Husain writes that the bitterest opponent of Osma'n was A'ysha,22 the
youngest wife of the Holy Prophet and Talha and Zubair were among the assassins23.

IMA'MAT IN ARABIA 600 -- 765 A.D.

HOLY IMA'MS
MOWLA ALI
After the death of Osma'n the Islamic state remained without a Caliph for three days. Ali
refused to accept the Caliphate. But he was compelled by the people overwhelmingly to
take the leadership to save them from disintegration.
Mowla Ali was born on the thirteenth of Rajab twenty-two years before Hijra (A.D. 600)
inside the sacred house of Ka'ba. No one else has been born in the House of Allah ever
since its foundation by Prophet Ibra'hi'm (Abraham).
His mother Sayyida Fa'tima, daughter of Asad bin Ha'shem, said that he did not cry after
birth, nor did he open his eyes. He refused to be fed until after three days when the Holy
Prophet arrived and took him caressingly in his arms. He opened his eyes and smiled at
the Holy Prophet who then gave his tongue into his mouth. Ali sucked the moisture of the
tongue. Ever since they remained together in all walks of life only to be separated
physically at the death of the Holy Prophet.
Short in physical structure but robust, Ali was born bald with thick hair at the back of his
head and at the temples. Thich eyebrows, over his large and heavy eyes, meeting together
above his straight nose, and thin lips gave an impressive look no one could resist. The
Holy Prophet said that to look at Ali's face was the worship of Allah.24
Ali was never defeated in a war or a combat throughout his life. His physical strenght
was beyond human comprehension. He removed from the hinges the strong doors of the
Khyber fort with a single jolt of his hand. Later, seven strong men with Abu Ra'fe', the
famous strongman, could not lift even an inch from the ground one of the corners of the
door. When asked about his wonderful display of strength, in removing the doors, Ali
replied that it was his divine power.25
About the love and attachment between the Holy Prophet and himself Ali writes as
follows:
"I used to visit the Messenger of Allah habitually, every night and every day in strict
privacy, when he used to answer me concerning what I asked, and I used to go about him
wherever he went. The companions of the Messenger of Allah knew (full well) that he
did not act in this manner with anyone else. And this (private conversation) would often
take place in my house. And whenever I would visit him at some of his resting places, he
would arrange for being alone with me and ask his wives to leave, so that no one would
remain except he and I. And when he would come to me in private, he would ask
everyone to withdraw except Fa'tima or one of my two sons, and when questioned he
would answer me. And when I would remain silent and my questions would be
exhasusted, he would begin himself. So that nothing was revealed to the Prophet of the
verses of the Qura'n, or taught to him by Allah, Exalted is He, concerning what was
lawful and what was forbidden, command or prohibition, obedience or sin, things past or
future--but he would teach it to me and I would write it down in my own hand. He would
expain to me its true meaning (ta'weel), and its apparent and hidden significance (za'hir,
ba'tin), and I would commit it to memory and would not forget even a letter of it.26
He married Fa'tima, the daughter of the Holy Prophet, in 2 A.H. (A.D. 625). She was
born to Khadi'ja on Friday the twentieth of Jama'di-el-Tha'ni, eighteen years before the
Hijra. She died on the third of jama'di el-Tha'ni, 11 A.H. (A.D. 632) seventy five days
after the death of her father. She was the mother of Hazrat Pi'r Hasan and Ima'm Husain.
It was Ali who fought agianst the enemies of Isla'm in every battle, except the battle of
Tabuk in Rajab, 9 A.H. (February, 630) when the Holy Prophet left him in Medina as the
Regent. The mission of the Holy Prophet would probably have failed without the
protection of Ali's sword. Take for example the battle of Badar. The situation of Badar
was critical. A thousand strong enemy including the best fighters of Arabia, with all the
best available weapons, invaded Isla'm in Medina. There were 313 soldiers of Isla'm who
had only seven swords among them. Most of them had only wooden sticks or iron bars. A
few armed themselves with just leg bones of camels.
The Holy Prophet was worried. The enemy was strong and three times in size. He threw
his forehead in the dust and lamented in prayer: "O Allah! Save Isla'm from destruction.
If today we are defeated here shall never be a person who will glorify Thy name on
earth".27

Most of the best soldiers of the enemy such as their commander Utba, (Mua'wiya's
maternal grandfather), his no Wali'd Shi'ba (Mua'wiya's uncle), his brother Hanzala, Aas
bin Saad, Nofal bin Khwailed, Saad bin Aas, U'lqama bin Adi and many others all
perished under the word of Ali. Half of the dead of the enemy were killed by him alone.
He usually killed his attacker in a single stroke. He never attacked first.
In the battle of al-Ahza'b (trench) in the month of Zul-Qua'da, 5 A.H. (A.D. 627) Omru
bin Abd Wudd who was famous for his courage and strength challenged the Muslims.
Hazrat Omar announced that Omru was equal to a thousand fighters. No one came
forward except Ali who killed Omru in a single stroke. As mentioned above, it was the
Zulfiqua'r (the sword) of Ali which won every battle for Isla'm.

CALIPHATE OF ALI
Hazrat Ali took the reign of Caliphate at the end of the year 35 A.H. (A.D. 656) and
immediately ordered the dismissal of the corrupt governors appointed by Caliph Osma'n,
and brought some drastic changes to the benefit of the poor masses. "These orders gave
great offence to those who had enriched themselves under the last administration. Some
of Osman's nominees gave up their posts without resistance, others revolted. Among the
latter was Muawiya, the son of Abu Sufiya'n who held the Government of Syria, and who
had, with the wealth of the Province, collected a large force of mercenaries, bound to him
by love of pay. Thus supported Muawiya raised the standard of rebellion".28

Battle of Camel
Talha bin Abdullah and Zubair bin Awaa'm wanted the governorship of Ku'fa and Basra
but Ali rejected their requests. On this they turned against him. A'ysha, the daughter of
Abu Bakr, who hated Ali, fanned the flames of hatred and joined hands with them. Talha
and Zubair forgetting their oath of allegiance raised an army against Ali. A'ysha led the
army on a camel's back. She persuaded Hafsa, the daughter of Omar, to join her but in
vain. Ali tried his best to avoid a war but the enemy arrived near Basra. It was a short
battle. Talha and Zubair were killed and A'ysha was immediately sent back home with all
respect. History has enough evidence that A'ysha was istigated against Ali by Mua'wiya.
When Talha and Zubair came to her for moral support she at once consented to
participate in person.

Battle of Siffi'n
After the Battle of Camel Mowla Ali proceeded to Syria to settle his affairs with
Mua'wiya. He met the enemy on the plain

of Siffi'n. He suggested to the rebels to avoid unnecessary shedding of blood of the

Muslims and ofered to end the dispute by a personal combat; but Mua'wiya declined the
challenge. Omru bin Aas told his accomplice to go for a personal comabat as Ali was old.
But the Omayyad replied that no one ever excaped from Ali's sword.
The rebels started the war but were defeated in three successive battles and they were
ready to fly from the battle ground. Mua'wiya, dishearteded, asked Omru bin Aas to find
out a solution to avoid destruction. The son of Aas ordered his soldiers to tie copies of the
Holy Qura'n to their spears and flags and shout for settlement. The trick worked well.
Ali's soldiers stopped fighting. Ali informed his men that it was a mere trick of the enemy
to avoid defeat, but they desisted from pursuit and compelled the Caliph to refer the
quarrel to arbitration. Actually there were Mua'wiya's spies in the army of the Caliph.
They created confusion.
Hostilities ceased. Ali named Ma'lik Oshtar as arbitrator of his side which was rejected
by the enemy. He was compelled to appoint a weak old man named Abu Mu'sa Asha'ri
who was secretly against Ali. The rebel was representd by the shrewd Omru bin Aas. The
arbitrators deprived the Caliph of the fruit of his own men. He returned to Ku'fa with his
army in disgust.

Battle of Nahrwa'n
A group of Ali's soldiers, who favoured the matter or arbitration at Siffi'n, numbering
about four thousand under the leadership of Abdullah bin Wahab al-Ra'sibi denounced
the arbitration as sinful. They made their slogan: La hukma illa lillah, meaning:
arbitration is for Allah alone. They wre known as Kha'rijis. They mutinied and gathered
near Nahrwa'n. The Caliph asked them either to return to duty or disperse to their homes
peacefully but they assumed a threatening attitude. Ali was compelled to attack their
camp (in 38 A.H.) and almost annihilated them. Only nine of them escaped to Baharain
where they formed a fanatical movement which time after time harassed the Caliphate till
the Abbasid period.
As stated above Abu Mu'sa Asha'ri and Omru bin Aas wre apppointed as the arbitrators.
Abu Mu'sa proved a traitor. They agreed to depose both Ali and Mua'wiya and elect a
third person as the Caliph. Omru made the old man to speak first. He deposed Ali from
Caliphate. Then Omru announced that Ali was already deposed so he reinstated
Mua'wiya as the Caliph of Muslims. Abu Mu'sa became furious and declared that he was
cheated. Thus arbitration collapsed.
The prepartions of another war were started on both sides. Afraid of losing another war
with Ali, Mua'wiya used underground tactics. Hazrat Ali was assissinated by Abdur
Rehma'n bin Muljam on the nineteenth of Ramaza'n, 40 A.H. (24th of January, 661)
during prayer in the mosque of Ku'fa. He died after two days. He was buried at Najaf.
Mowla Ali had idvided the Isla'mic state into five provinces: Ku'fa, Mecca, Medina,
Basra and Fa'rs which was extended up to Baluchistan and part of Afghanistan. The
respective governors were (except in Ku'fa, the Capital): Qutham bin Abba's, Abu Ayoob
Ansa'ri, Abdullah bin Abba's and Zia'd bin Samayya.29 He had also appointed Abul
Aswad as head of the Department of Finance; Qadhi Sharrih as the Chief Justie; Ma'lik
bin Habi'b as the Chief of the Police Department and Abdullah bin Abi-Ra'fe' as the head
of the Civil Service.

Caliph Hazrat Hasan bin Ali

The people elected Hazrat Hasan, the eledest son of Mowla Ali, as their Caliph but he
abdicated after five months in favour of Mua'wiya to avoid further bloodshed; moreover,
his soldiers were half-hearted. Mua'wiya had sent his spies in the Caliph's army to create
confusion and mutiny. Mua'wiya agreed to spare the lives and respect the honour of Beni
Ha'shem; to pay a large sum of money to Hazrat Hasan as the annual pension and to pass
the Caliphate to Beni Ha'shem after his own death. Mua'wiya broke all his promises and
poisoned Hasan to death in the month of Safar 50, A.H. (July, 671).
Ima'm Hasan, as he is generally known among the Shi'as, was born on the ifteenth of
Ramaza'n, 3 A.H. (March, 625) in Medina. The Holy Prophet was extremely happy on
his birth. His own sons had earlier died and his daughter Fa'tima was the only surviving
child, and loved her most. He said that her childern wre his itrat, progeny. He named his
grandson Hasan according to the Divine Will.
Hazrat Hasan resembled his grandfather. The Holy Prophet loved him much and often
kissed him on his lips and the navel. He would lift the child on his shoulder and walk in
the streets of Medina proudly. One day Hazrat Abu Bakr saw them in this way and
remarked jokingly that Hasan had a nice carrier. The Holy Prophet replied smilingly that
the rider was nice too. Once Caliph Abu Bakr was delivering a serman from the minbar,
pulpit, which was used before him exclusively by the Holy Prophet. Hasan who was
about eight years old and present in the mosque shouted at the Caliph to come down from
the pulpit of his grandfather. The Caliph came down and lifted Hasan in his arms lovingly
and confirmed that it was true that the minbar belonged to his (Hasan's) grandfather.

The Omayyad Caliphate

Mua'wiya became the first emperor of Isla'm, though for the
name sake he was called Caliph. It was not an accident of history that the archenemies of
Isla'm and the Holy Prophet and his family became the absolute rulers, but it eas a pre-
planned scheme, conceived during the life of the Holy Prophet, to deprive Beni Ha'shem
of their position and honour. Knowing well the dirty tricks, intriques and the malicious
methods of their enemies the Ahl-Bait of the Prophet did not react in any mean or
inglorious way. They would rather suffer and lose but would not give up their piety,
honesty, dignity and magnanimity.
Mua'wiya built a strong and vast empire and ruled for nineteen years as an absolute
monarch. In his reign of terror and torture most of the supporters of Beni Ha'shem were
put to death one by one. Abu Zar Ghifa'ri, Ma'lik Oshtar, Qais bin Saad and hundreds of
the lovers of Ahl-Bait wre murdered. Mua'wiya ordered that after the prayer the
congregation should curse and abuse Ali in the mosque throughout the kingdom. No
admirer of Ali should be given any job. Those who praised Ali should be killed.30
Before he died Mua'wiya pronounced that his son Yazi'd. Mua'wiya died in the month of
Rajab, 60 A.H. (April, 680) and imposed Yazi'd as the Caliph upon the Muslims. "Yazi'd
was both cruel and treacherous; his depraved nature knew no pit or justice:, wries Ameer
Ali. "He insulted the ministers of religion by dressing up a monkey as a learned divine
and carrying the animal mounted on a beautiful caparisoned Syrian donkey wherever he
went."31 He butchered Ima'm Husain and his family including the young children at
Kerbala, and massacred thousands of Muslums including hundreds of the companions of
the Holy Prophet in Medina and Mecca; and damaged by fire the buildings of Ka'ba. His
timely death saved the Meccans from further destruction.
He was succeeded by his son Mua'wiya-II, a mild-natured youngster, who abdicated the
throne within a few months. Marwa'n bin el-Hukam became the Caliph.32 His father
Hukam bin al-Aas used to ridicule the Holy Prophet by imitating his physical actions.
After two years' reign Marwa'n died; his son Abdul Malik succeeded him.
The eighth Omayyad Caliph was Omar bin Abdul Azi'z. He was in fact the Omayyad
saint. He wore clothes with many pathces and lived a simple and pious life. He
discontinued the practice of cursing Mowla Ali from the pulpit started by Mua'wiya. He
also returned the oasis of Fadak, confiscated by Caliph Abu Bakr, to Beni Ha'shem.
The Omayyads conquered many countries and extended the boundaries of their empire in
the name of Isla'm during the
ninety years (A.D. 661-750) period of their Caliphate. Their empire reached the zenith of
its power and glory during the reigns of Wali'd and Hisha'm stretching from Sind and
western China and southern Russia to the mountains of Pyrenees in Europe and the
shores of the Atlantic Ocean in North Africa. They built beautiful mosques and palaces,
roads and bridges. Communication was improved to the extent that the world had never
known before.
Though the military achievements and the pageantry glorified the Muslims, particularly
the Omayyad emperors, the spritual aspects deteriorated sharply. The rapid conquests of
various lands tempted the masses to embrace Isla'm not for any spiritual reason but to
gain material benefits or to escape from the non-Muslim taxes and treatment. The contact
of the Arabs with the non-Arabs brought untold social and religious problems.33

2. IMA'M HUSAIN
Mowla'na Ima'm Husain, the gounger son of Mowla'na Ali, succeeded his father as the
Ima'm of the faithful. His elder brother Hazrat Hasan, according to the Isma'ili tradition,
was no the Ima'me' Zama'n but the Hujjatul Ima'm. Ima'mat does not pass on to a brothe;
it goes down to a male issue. If Hazrat Hasan wee the Ima'm then Hazrat Zainul Abedi'n
would not have succeeded to Ima'mat but one of the sons of Hasan and his line of
descendants would have succeeded. All the Shi'a Ima'miya branches of Isla'm agree that
the Ima'ms were Aale'Husain and not of Hasan.
Ima'm Husain was born on Thursday the third of Sha'ba'n, 4 A.H. (February, 626) in
Medina. He was immediately placed, after birth, in the arms of the Holy Prophet who
announced aza'n34 in his right ear and aqa'mat35 in the left and then put his tongue in his
mouth to suck its moisture. During his infancy whenever he was taken in the arms of the
Holy Prophet he was given a finger to suck which he loved very much. The Holy Prophet
used to enjoy the smell of Hasan's or Husain's body under the chin. Sometimes he would
sit on the back of his grandfather when the latter prostrated in prayer.
Ima'm Husain succeeded his father as the Ima'me' Zama'n, furing the reign of Mua'wiya,
on the twenty-first of Ramaza'n, 40 A.H. (26th of January, 661). He led a quiet and a
private life keeping away from politics in the tense situation after the assassination of his
father. The tension had increased when Mua'wiya poisoned his elder brother Hazrat
Hasan to death in 50 A.H.
Mua'wiya died in Rajab, 60 A.H. and imposed his treacherous son Yezi'd upon the
Muslims as their Caliph Yezi'd was a cruel person and a habitual drunkard. He had utter
disregard for religion. Some prominent leaders such as Ima'm Husain, Abdur Rehma'n
bin Abu Bakr, Abdulla bin Zubair and others refused to recognize him. Yezi'd resorted to
the use of force. He ordered his governor in Medina, Wali'd bin Okba, to press Ima'm
Husain for allegiance, if he refused he should be killed.
Meanwhile, various letters and deputations from his admirers in Iraq came to Ima'm
Husain earnestly requesting him to come to Ku'fa, the capital of Iraq. In view of the
circumstances in Medina the Holy Ima'm decided to go to Ku'fa. He knew what was
going to happen. He left Medina for Mecca with his family and to Ku'fa. Yezi'd ahd sent
thiry men to Mecca to kill the Holy Ima'm at the time of hajj. But the Ima'm performed
all the ceremonies earlier than the actual date of hajj--this is known as umrah--and left
Mecca on the eighth of Zil Hijja, 61 A.H. for Ku'fa.
Ima'm Husain knew that he was destined for a cruel murder at Kerbala. The Holy Prophet
had long ago told his family about the martyrdom of his two grandsons. The Holy Ima'm
knew that he had to sacrifice his life to save Isla'm. He would have agreed to the
Caliphate of Yezi'd and saved his life, and the lives of his family and friends, but this
would have ruined completely the spirit of Isla'm.
Isla'm--the religion that the Holy Prophet taught--was already forgotten. Truthfulness,
piety, honesty, justice, unity, spirit of brotherhood and above all the love of Allah and
Rasool and his progeny were altogether forgotten. Prayers wre held but without the spirit
of worship; zaka't was paid but it was spent for personal comforts of the rulers; jeha'd
was made for political conquest and material benefits; the Holy Qura'n was read without
understanding. The sacrifice of Ima'm Husain encouraged the true believers of Isla'm and
ignited their hearts with spiritual love.
Isla'm was reborn at Kerbala.

Yezi'd sent an army at four thousand men against about a hundred of Ima'm's family and
followers. The army encountered them at Kerbala while they were travelling from Mecca
to Ku'fa. It was at this place in the Iraqi desert that the Holy Ima'm and his comapnions
were slaughtered savagely on the tenth of Muharram, 61 A.H. (10th of October, 680).
They fought bravely and inflicted a heavy loss of life upon the enemy. It is reported that
there were 320 wounds on the body of the Holy Ima'm. Like Prophet Ya'hya (John the
Baptist) who was executed and whose head was presented in a tray to Harod Antipus.
Ima'm Husain's head was severed from his body and presented in a tray to Yezi'd, who
laughed at the sight of the holy head and struck the lips with his stick in vengeance.
Yezi'd's grandmother Hinda had eaten the liver of Hazrat Hamza, an uncle of the Holy
Prophet, in the battle of Ohod.
Ima'm Husain's son Zainul A'bedin, who was sick, miraculously survived the massacre at
Kerbala, succeeded him as Ima'me' Zama'n.

3. IMA'M ZAINUL A'BEDIN

Mowla'na Ima'm Zainul A'bedin was born at Medina on the fifteenth of Sha'ba'n, 38 A.H.
(January, 659) during the Caliphate of his grandfather Mowla Ali. He succeeded his
father Ima'm Husain at the age of twenty-two. He lived a private life, teaching and
preaching. Four Omayyad rulers, Yezi'd, his son Mua'wiya-II, Merwa'n and his son
Abdul Malik died during the life of the Ima'm. Caliph Wali'd bin Abdul Malik killed the
Ima'm by poisoning him on the eighteenth of Muharram, 95 A.H. (September, 713). The
Omayyads troubled the Ima'm extremely but he exercised great fortitude.
Ha'fiz Abu Na'eem has mentioned in his Huliyatul Auliya that once Hisha'm bin Abdul
Malik (later the tneth Omayyad Caliph) went to perform the hajj but could not pass
through the crowd to reach the sacred Black Stone. Suddenly he was surprised to see the
crowd giving way to a serene handsome youth (ima'm Zaunul A'bedin). He asked the
people who the honourable person was who enjoyed so much respect. Abul Faras
Farzooq, the famous poet, was standing nearby, replied in verse:
"I know him. He is the son of the most honourable. The Ka'ba is familiar of his footsteps.
He is immaculate, pious and divine. His bravery is matchless. His forehead is shinning
with Noor (the Light of God); Like the Sun his Noor tears off the sheets of darkness- His
miraculous hand makes fragrant whatever it touches. And wisdom of all the Prophets was
enriched by the wisdom of his grandfather. Those who know him know God."
Hisha'm turned pale. He warned the poet to be careful. Later, he took revenge on the poet
when he came to power.36
Sulema'n bin Saro, Ibra'him bin Ma'lik Oshtar and Mukhta'r bin Obaida Thaqafi rose
against the Omayyads immediately after the death of Yazi'd. The Holy Ima'm remained
aloof.
The period of 34 years of his Ima'mat was the most critical
time for the Shi'as. The Omayyad governors Muslim bin Oqba, Hassain bin Nami'r and
Hajjaj bin Yu'suf murdered countless Muslims who admired and loved the Holy Ahl-
Bait.
The Holy Ima'm was succeeded by his son Ima'm Mohammed Ba'qir.

4. IMA'M MOHAMMED EL-BA'QIR

Mowla'na Ima'm Mohammed el-Ba'qir succeeded his father at the age of thirty-eight as
the fourth Holy Ima'm. He was born at Medina on the third of Safar, 57 A.H. (December,
677) during the Caliphate of Mua'wiya. His mother was Omm Abdullah daughter of
Hazrat Hasan bin Ali. He was about three years old when his grandfather Ima'm Husain
was martyred at Kerbala on the tenth of Muharram, 61 A.H. Ba'qir was his title.
He was well-built and strong. He had brown and thick hair on his head and wore a short
rounded beard. His fair complexion, big black eyes, soft and sweet voice would make his
visitor speechless at the first glance. He always looked smart and well-dressed.
Life his father the Holy Ima'm took a keen interest in teaching and preaching. He was
always surrounded by his admirers and students seeking knowledge after morning prayer.
This was the daily routine. Hundreds of people used to attend these morning 'sessions.'
Ima'm Ba'qir and his son Ima'm Ja'fer es Sa'diq worked very hard to fight the prevailing
atheism and misinterpretation of the Holy Qura'n and the tradition of the Holy Prophet
among the Muslims. He organized the propagation of Isla'm and appointed da'is to spread
the truth. Once he bought a slave during one of his travel. The slave was Abu Sha'kir
May'moon al-Qadah, a descendant of Hazrat Salma'n el-Fa'rsi. He was very intelligent
and educated. The Holy Ima'm trained him personally and then handed him over to Ima'm
Sa'diq who later appointed him as the head of Da'wat, propagation of religion.
The famous Sunni jurists Hazrat Abu Hanifa (d. 150 A.H.), Hazrat Zohri (d. 124), Hazrat
Sufiya'n Thawri (d. 161) and Hazrat Oza'i (d. 157) were among the students of Ima'm
Ba'qir.
Before the reign of Omayyad Caliph Abdul Malik the Roman and Persian currencies
were used in Isla'mic countries. The Muslims called upon the Caliph to introduce their
own currency. The Caliph invited a conference of the wise and learned to solve this
problem. Ima'm Zainul A'bedin, who was also invited, sent his seventeen-year-old son,
Ima'm Baqir, to the conference. The conference unanimously agreed upon his suggestion
of minting an Isla'mic dina'r with the inscription of "La ilah illa Allah' on its one side and
"Mohammadan Rasoolallah' on the other, in Arabic. Thus the first Isla'mic coin was
minted in Damascus in 74 A.H. (A.D. 694).
Zaid bin Hasan, an uncle of the Ima'm, claimed Ima'mat in vain. He instigated the
Omayyad Caliph Hisha'm bin Abdul Malik against the Holy Ima'm and his family. The
Omayyad troubled them throughout their lives. Another claimant of Ima'mat was Zaid
bin Zainul A'bedin, step-brother of the Holy Ima'm, who revolted against the Omayyads
and was killed.
Four Omayyad rulers, Wali'd bin Abdul Malik, Sulemaa'n bin ABdul Malik, Omar bin
Abdul Azi'z and Yezi'd bin Abdul Malik, died during his nineteen years of Ima'mat.
Hisha'm bin Abdul Malik succeeded Yezi'd bin Abdul Malik. Omar bin Abdul Aziz was a
noble person. He was a pious and God-fearing man. The historians have called him an
Omayyad saint. He ordered the preachers to stop the practice of abusing and cursing
Mowla Ali and Ahl-bain from the pulpit after prayer. This practice had been started by
Mua'wiya half a century previously. His respect and sympathy for the Ahl-Bait
eventually infruruated the Omayyads but the Caliph did not care. He also returned to the
Holy Ima'm the garden of Fadak which was confiscated by Caliph Abu Bakr from
Sayyidah Bibi Fa'tima soon after the death of the Holy Prophet.
Mowla'na Ima'm Ba'qir lived a simple life. He was very kind and generous. He shared his
food with his slaves and servants. He was famous for his hospitality and for this reason
people from all walks of life, from far and near, used to some to see him.
Ja'bir bin Abdullah Ansa'ri has reported that once he went to see Ima'm Ba'qir at his
house. The Ima'm was sitting on a mat. There was nothing else in the room. After a while
a man came in and greted the Ima'm. The Holy Ima'm received him warmly. The visitor
said that he was a poet and wanted to recite some verses in praise of his host. The
permission was granted. When he finished his recitation the Ima'm went to another rom
and brought a bag full of silver coins which he gave to the poet. He asked the Ima'm's
permission to recite another poem. Ima'm Ba'qir smillingly consented and gave him
another bag of silver coins. This was repeated the third time. The poet then left happily.
Ima'm Ba'qir had six sons: Ima'm Ja'fer, Abdullah, Ibra'hi'm, Hasan, Abu Tura'b and
Tha'bit and two daughters: Zainab and Omm Kalthoom. He died of poisoning at the age
of fifty-seven on the seventeenth of Zil Hijja, 114 A.H. (August, 732). He was buried in
Medina.

5. IMA'M JA'FFER ES-SA'DIQ

Mowla'na Ima'm Ja'fer es-Sa'diq succeeded his father at the age of thirty-one. He was
born in Medina on the seventeenth of Rabi-el-Awwal, 83 A.H. (August, 702) during the
Ima'mat of his grandfather, Ima'm Zainul A'bedin, and the regn of Omayyad Abdul Malik
bin Marwa'n. He was also known as Sa'diq Aal Mohammed and Ami'r Ahmed.
He was of medium height and stout. He had thick and curly hair around his head, bald at
the top. He had a slim and straight nose on a round face. He wore a thick round beard. He
was very handsome and attractive.
From his early childhood the Holy Ima'm took a deep interest in learning. Later, he
assisted his father in all religious matters acting as his Hujjat, a deputy. He sent two da'is
to India where they converted thousands of natives to Isla'm in the provinces of Thatta
and Multan (now in Pakistan). Two other da'is were sent to Salamiy followed by his son
Ima'm Isma'il.
Abul Khatta'b Asadi, a famous da'i of the Holy Ima'm, went astray and claimed divine
authority. The Ima'm dismissed him publicy. He then formed his own group of followers.
They were known as Khatta'biya. He was later hanged to death in Ku'fa.
Omayyad Hisha'm was the ruler when Ima'm Sa'diq succeeded his father to the throne of
Ima'mat. In the first eighteen years of his Ima'mat the Omayyad Caliphate came to an
end. Caliph Hisha'm, Wali'd-II, Yazi'd-III, his brother Ibra'hi'm and Marwa'n-II all five
either died or they were killed. Beni Abba's seized the Caliphate and started mass killing
of the Omayyads. Abul-Abbas's as Saffa'h was proclaimed as the first Abba'sid Caliph in
the month of Rabi-el-Tha'ni, 132 A.H. (November, 749).
The Abbasids were a branch of Beni Ha'shem, the closest relatives of Beni Fa'tima, but
jealous of the superiority and honour of Ahl-Bait. They too, like their Omayyad
predecessors, treated Beni Ha'shem with cruelty and injustice as soon as they came to
power.

The Fall of the Omayyads

The fourteenth and the last Omayyad Caliph Marwa'n-II was tortured to death. With his
death ended the cruel reign of the Omayyads. Abbasid Saffa'h assumed the title of
Avenger of Beni Ha'shem. He ordered his men to pursue the Omayyads and kill them
wherever they were found. They searched for the fugitives in every possible hiding place
in the jungles and the hillsides and killed them cruelly if discovered.
The Omayyads had utter disregard for Isla'm. Mua'wiya used to drink alcohol openly. He
had the Habit of twisting the rites of religion as he wished. He led the Friday prayer on
Wednesday while going to Siffin.37 Yazi'd burnt the sacred house ob Ka'ba. Wali'd once
tore the Holy Qura'n to pieces by shooting arrows at it.38
Matrib bin Mughi'ra reports that one day his father told Mua'wiya that all his plans went
well and his authroity was well established over all the Muslim territories, and since he
was then getting old, it was desirable that he should show some kindness towards Beni
Ha'shem. Mua'wiya replied that Abu Bakr of Taim became the Caliph but was forgotten
after his death. Then Omar of Beni Adi ruled for ten years sincerely but was forgotten
after his death. Then his (Mua'wiya's) cousin Osma'n became the Caliph but he too was
forgotten after his death. But that Ha'shemid (the Holy Prophet) had died long ago yet his
name was being recited (in the prayer) five times every day and night. He said that he
wanted to put an end to that.39
This shows that the Omayyads did not forget the old hatred and vengeance. They wanted
to destory the family of the Holy Prophet and the religion introduced by him.The House
of Omayya fell down to its utter destruction and ruin as it was built on the foundation of
extreme vindictiveness and cruelty. They were the archenemies of Isla'm, particularly of
the House of the Holy Prophet, the Ahl-Bait. When they failed and were defeated on the
battlefield they resorted to mockery and false propaganda. They embraced Isla'm to
destroy it from inside. Under a far reaching scheme they seized power through tricks,
bribes, threats, killings, murders and all sorts of criminal methods.40 The following
report from Tabari shows how the Omayyads following report from Tabari shows how
the Omayyads spent money collected from the Muslims as zakat: "Ahnaf bin Qais,
Ja'riyah bin Qadama, Joon bin Qata'-wa Absha'mi and Hu'ta't bin Yazi'd came to
Mua'wiya bin Abu Sufiya'n to pay their respects in the hope of getting some financial
help. Mua'wiya granted a hundred thousand dina'rs to each one of them except Hu'-ta't
who was given only seventy thousand. When they came out and disclosed their figures
Hu'ta't was shocked. He went back to Mua'wiya quickly and told him that he was
humiliated (in the eyes of his tribe Beni Tami'm) and pleaded for an honourable
treatment. Mua'wiya replied that he gave the other three men more because they had sold
him their ima'n (faith) but he (Hu'ta't) remained unbound. Hu'ta't offered Mua'wiya that
he too was willing to sell out his ima'n. Mua'wiya agreed and paid the balance.41
Mua'wiya murdered those who loved Mowla Ali and his
descendants. Hujar bin Adi and his friends, Omar bin Sayed Ashdaq, Musaili Bin Zuba'n,
Ma'lik Oshtar and many were killed by him.42 A beloved companion of the Holy
Prophet, Abu Zar Ghifa'ri was killed by Caliph Osma'n, another Omayyad. The
Omayyads burnt and ruined the sacred House of Ka'ba. Muslim bin Okba, the Omayyad
commander ordered the massacre of the people in Medina which lasted three days.
Thousands of innocent Muslims were beheaded; chastity of the women violated and
confication of personal property prevailed.43 Bribery, drunkness, gambling, corruption,
prostitution, cheating, hypocrisy, faithlessness, meanness, cruelty and disregard for
religion and all sorts of worst tactics were common in their way of life.44 This is not a
book of detailed history that may narrate all the examples and events, nevertheless, one
can refer to the works of Ibn Hisha'm, Tabari, Ibn Khaldoon, Abil Hadeed, Alla'ma
Ja'hez, Alla'ma Zamakhshari, Masudi and others.Contrary to the devilish acts of the
Omayyads the Holy Prophet, Mowla Ali and their descendants known as Ahl-Bait or
Beni Fa'tima have been glorious, honest, just, righteous, chivalrous, generous, patient,
polite, trustworthy, wise, learned, pure, pious, divine, honourable, merciful, benevolent,
and chosen by God. In fact the unparallel contrast between Beni Fa'tima and Beni
Omayya has always been prominent throughout the history of Isla'm. In the end the
Omayyads were wiped out. They and their supporters wanted and attempted to destroy
the Holy Ima'ms but failed to extinguis the Lamp of Allah.45
Inspite of all the earthly power the Omayyads could not lay again malicious hands openly
on Beni Fa'tima, as they did at Kerbala, because of the fear of mass uprising against
them. They had not forgotten the rising of Mukhta'r Thaqafi, Sulema'n bin Saro and
Ibra'him bin Ma'lik Oshtar who punished the murderers of Ima'm Husain. Though they
missed the chance to overthrow the government of the Omayyads they cretainly made a
tremendous impact and weakened the enemies of Ahl-Bait.

The Abba'sid Caliphate

The Abbasids were the descendants of Abba's bin ABdul Muttalib, an uncle of the Holy
Prophet and Mowla Ali.They, too, were jealous of the Fatimids and remained hostile like
their predecessors as soon as they seized power. Though they were a branch of Beni
Ha'shem, greed and lust for power turned them against their Fatimid cousins. They were
afraid of the popularity of Beni Fa'tima and their rights. Both the enemies like the
Omayyads and the relatives like the
Abbasids, were hostile towards the Fatimids. In the beginning they (Abbasids)
propagated that they were working for the House of the Holy Prophet and begged for
support. Not suspecting the treachery of the Abbasids the Shi'as of Ahl-Bait extended
their support to their emissaries. Gradually they rose up against the Omayyads whose
influence was dwindling.
The first Abbasid Caliph As-Saffa'h died after four years in power in 136 A.H. (A.D.
754) and handed over the Caliphate to his brother Mansoor according to the will of his
father Mohammed.
Mansoor founded the city of Baghdad and made it his capital. Within half a century its
glory reached its prime during the tiem of the fifth Caliph Ha'roon al-Rashi'd who was a
contemporary of Europe's Charlemangne. Baghdad was the first city of the world. During
this period a new awakening in the field of learning spread throughout the Islamic world.
Translations of Latin, Greek, Hebrew and Sanskrit books were made into Arabic and
Persian.
The Abbasid Caliphate lasted from 132 to 656 A.H. (A.D. 759 to 1259). The zenith of
their power and influence lasted from third Caliph Mehdi (A.D. 755) to Caliph Wa'thiq
(A.D. 842) who was the ninth in the line. From the tenth Caliph Mutawakkil to the thirty-
seventh and the last Musta'sim they simply reigned as figureheads while the actual rulers
were others.Caliph Mansoor poisoned Ima'm Sadiq and looked for and opportunity to kill
his son Isma'il who was proclaimed to be his successor. Isma'il was earlier sent by his
father to Salmiya on a preaching mission. He was there when Ima'm Sa'diq died in
Medina on the fifteenth of Rajab, 148 A.H. (August, 765). He was buried in Medina. He
had seven sons and seven daughters.Ima'm Isma'il succeeded his father at the age of
forty-eight.

IMA'MAT IN SYRIA
765 -- 876 A.D.
6. IMA'M ISMA'IL
Mowla'na Isma'il was the sixth Isma'ili Ima'm who was born in Medina in the month of
Shawwa'l, 100 A.H. (A.D. 719).46 His mother was Fa'tima the granddaughter of Pi'r
Ima'm Hasan. His father Ima'm Sa'diq did not marry the second wife for twenty-two
years until Fa'tima died. He was also known as Al-Makhtoom. He succeeded his father at
the age of forty-eight.

The Isma'ilis
Isma'ilism as a sect of Isla'm became known after the death of the fifth Ima'm Ja'fer es-
Sa'diq. He had seven sons: Isma'il, Bdullah, Mu'sa Ka'zam, Mohammed, Is'ha'q, Abba's
and Ali. Historians agree that the eldest son Isma'il was appointed by his father to be his
successor. He died when Isma'il was in Syria on a religious mission. Lack of
communication and the secrecy of Isma'il's whereabouts tempted his half brother Mu'sa
Ka'zam to assume Ima'mat. He declared that his brother Isma'il had earilier died in Arifa,
a village near Medina.47It was under those circumstances that some historians, without
investigating the facts, reported that though Isma'il was appointed to be successor he had
died before his father. Abu Ayoob has been quoted in Al-Ka'fi, the most authentic book
of the Shi'a Ithna'shari sect, to have said: "One night Mansoor (the Abbasid Caliph)
called me and showed me a leter from Mohammed bin Salma'n, the governor of Medina,
informing aout the demise of Ima'm Ja'fer es-Sa'diq. Mansoor asked me to send his orders
to the governor to sever forthwith the head of the Ima'm's successor. I obeyed. But the
governor replied promptly that the Ima'm had nominated five persons to be the executors
of his Will and they were: First, the Caliph Mansoor; second, the governor of Medina
Mohammed bin Salma'n; third, Abdullah; fourth, Mu'sa Ka'zam. After receiving this
letter Mansoor kept calm."48
It is quite clear that Mu'sa Ka'zam was not the succeeding Ima'm but one of the five
executors of the Will of his father. Ima'm, according to the Shia doctrine, would not die
without appointing his successor which is done by the Divine Will -- mansoos min Allah.
He is afraid of no one. Obviously it was a
 master diplomacy of Ima'm Sa'diq to save the life, and reaffirm the Ima'mat, of his
successor Isma'il. If Isma'il had died before him he could have pronounced Mu'sa Ka'zam
as the Ima'm after him and not as one of the five executors of his Will as the case was. An
Ima'm does not share his authority with any body. Ima;m Hussain was slain at Kerbala,
with over a hundred relatives and servants, but left behind him his sick son Zainul
A'bedi'n to succeed as the Ima'm. The ruthless enemy killed even small children and
babies but he could not kill Ima'm Zainul A'bedi'n.What had Caliph Mansoor, an enemy
of Ahl-Bait, or Hamida Kha'toon, a maid of the Ima'm, or the governor of Medina to do
with the most important matter of spiritual succession? Also Abdullah, the elder brother
of Mu'sa Ka'zam, shared an equal status with him as one of the executors of their father's
Will. It is clear that Mu'sa Ka'zam was not appointed as the Ima'm.A.S. Picklay writes:
"Jafar Sadiq's successor was Ismail, the eldest son, whom his father had secretly sent
away from Arabia in his life-time so that his enemies who were attempting to wipe out
the line of Imamat may not succeed in their object. According to some historians, the
departure was not only kept secret but was covered with a report that Ismail had died ,
and a mock funeral was actually staged."Jafer Sadiq saved his son but was himself killed
and Musa Kazam, a younger brother of Ismail claimed himself to be the Imam. As the
Imamat could only belong to the one chosen son, by right of nass or divine ordination, a
large number of Jafer Sadiq's followers swore allegiance to Ismail and they, their
descendants and adherents of his successors, therefore became known as Ismailis."The
whole crux of Isma'ili's claim to Imamat lay in his being alive at the time of his father's
death; and this has been proved from various references by his contemporaries and
historians of a later period, from which it can be discouvered that Isma'il died twenty
years after his father. (References : Tarikhe Jahangusha; Tarikhe Farishta and Umdat-ul-
Talib)".49Bernard Lewis refers to "Dastur al Munajjimin according to which Isma'il was
the first hidden Ima'm. His concealment began in 145 A.H. but his death did not occur till
seven years later."50

The Ithna'sharis
Those who follwe Mu'sa Ka'zam, after the death of Ima'm Sa'diq, were known as the
Mu'sawiyah or Bada'iyah. They said
that it was true that Isma'il was appointed to succeed his father but God, later, changed
his mind and appointed Mu'sa Ka'zam instead.51They were divided and sub-divided into
many small sects, such as Is'ha'qiah, Mamtooriyah, Ka'zamiyah, Wa'qifiyah, Ja'feriyah,
Aftiyah etc., every time their succeeding Ima'm died till the death of their eleventh Ima'm
Hasan Askari. Those who believed that Hasan Askari left behind him a five-year-old son
Mohammed are known as the Ithna'sharis, the Twelvers.Hazrat Mu'sa' Ka'zam was born
on the seventh of Safar, 128 A.H. (A.D. 745) at Abwa, a village near Medina. The exact
date of his death is not known but most of his life was spent in captivity of the Abbasid
Caliphs Mehdi, Ha'di and Ha'roon al-Rashi'd. He was killed by poisoning in 183 A.H.
and was succeeded by his son Ali Reza who was poisoned to death by Caliph Ma'moon
in 203 A.H. (A.D. 819), at the age of fifty. His eight year old son Mohammed Taqi
succeeded him. He was also poisoned to death at the age of twenty-five in 220 A.H.
(A.D. 836). He was succeeded by his son Ali Naqi at the age of six and was killed at the
age of forty in 254 A.H. (A.D. 868). The twenty-two-year-old Hasan Askari succeeded
his father as the elventh and the last Ima'm of the Ithnasharis. He died at the age of
twenty-eight in 260 A.H. (A.D. 874) without leaving a successor. He had adopted a
son,52 Mohammed (titled: Mehdi) who later disappeared in a cave near Sirman Ra'i
afraid of his enemies.53 The Ithna'sharis say he is still alive but invisible. He is now over
one thousand years old, married and has innumerable children, all are
invisible.54According to Mulla'h Mohammed Ba'qir Majlisi, an authority on
Ithna'sharism, the alleged son of Hasan Askari disappeared in Sirda'b on the twenty-third
of Ramaza'n, 259 A.H. and was never seen again.55 This clearly shows that he vanished
six months before the death of his father who died on the eigth of Rabi-el -Awwal, 260
A.H.56 The followers are since then awaiting his return.
It is interesting to compare and contrast the Isma'ilis and the Ithna'sharis, the two most
important sects of the Shi'a Muslims. Both are Shi'as the lovers of Ali ibn Abi Ta'lib.
Both are Ima'miyah, believers of the institution of Ima'mat for the religious and worldly
guidance after the death of the Holy Prophet of Isla'm. Both agree that Ima'mat is
perpetual. But the Ithna'sharis changed their belief about this principle to
the 'gheebat-e'-Ima'm' after the death of their eleventh Ima'm Hasan Askari who died
childless.Gheebat-e'-Ima'm means that the Ima'm became invisible. They say that their
five-year-old twelfth Ima'm al-Mehdi disappeared from the eyes of the public afraid of
his enemies but will reappear towards the end of the world. He is alive but invisible. He
has his children and their children and his companions, all living on an island in the
Mediterranean Sea. This means that he and his thousands of children and his companions
do not die. They eat, drink and produce children and live like ordinary human beings but
remain invisible.The Isma'ilis say that the Ima'm is appointed by God. He does not fear
anyone in discharging his duty. He lives amidst his followers and shares their happiness
and sorrow. Ima'm Husain had experienced the most difficult time at Kerbala yet he
neither ran away nor disappeared. "When God tried Abraham with His commands, and he
fulfilled them, He said: Lo! I have apppointed you the Ima'm of the people, he said: And
of my offspring (will there be Ima'ms)? Allah said: My covenant does not include
wrongdoers."57
According to this verse of the Holy Qura'n the covenant of God is forever. Thus Ima'mat
has been continuous and will continue forever. There is no question of disappearance.The
Omayyad Caliphate had come to an end in 132 A.H. in Damascus, Syria, where they had
convinced the Syrians through false propaganda that Beni Omayya were the only true
successors of the Prophet of Isla'm.Mowla'na Isma'il was sent by his father to Syria to
propagate the truth about Isla'm and the successors of the Holy Prophet. He established
his headquarters in the town of Salamiya where he lived for the rest of his life. His kind
nature, generosity and knowledge won the hearts of the masses. Hundreds of thousands
of Muslims realized the truth.Isla'm throught Isma'ilism spread rapidly and firmly in
Salamiya, Allepo, Turkey, Iraq, Lebanon and Jordan. The political circumstances
demanded strict secrecy of the whereabouts and the movements of the Holy Ima'm. Only
a few trusted da'is knew about the activities of their Spiritual Father. Da'i Abdullah bin
Maymoon was appointed as the chief of the department of da'wat centred at Askar
Mukarram.According to Pi'r Shamsuddi'n bin Sala'huddi'n Sabzwa'ri his seventeenth
ancestor Ima'm Isma'il bin Ja'fer es-Sa'diq died after ten years of Ima'mat58 i.e. in 158
A.H. (A.D. 775). He was buried in Salamiya.59
He had two sons: Mohammed and Ali. Mohammed succeeded him.
7. IMA'M MOHAMMED BIN ISMA'IL
Mowla'na Imam Mohammed bin Isma'il was born on the twelfth of Rabi-el-Awwal, 128
A.H. (A.D. 746) in Medina60, thirty-four days after the birth of his uncle Mu'sa Ka'zam.
Ima'm Mohammed was loved very much by his grandfather who trained him under his
own care. He was also known as Al-Reza and Nooruddin.He lived as a businessman in
disquise, travelling from one place to another, meeting and guiding the Isma'ilis in a
hostile atmosphere owing to the Abbasid enemies. Despite unfavourable conditions,
Isma'ilism spread far and wide including India.One of the Ima'm's sons Isma'il Tha'ni,
known as Ima'muddi'n, dedicated to the cause of the holy faith, was appointed as the
Hujjatul Ima'm or Pi'r. It is from this Pi'r Ima'muddi'n that the line of the Holy Pi'rs61
came down to Pi'r Sadruddi'n and his sons.62He founded a town Mohammedaba'd, near
Rey in Iran and lived there. Abbasid Caliph Ha'roon al-Rashid ordered his governor of
Rey, Is'ha'q bin Abba's, to arrest the Ima'm and send him to Baghdad. But the governor,
who loved the Ima'm dearly, sent him to a fort at Neha'wand for safety. The Caliph
punished the governor with imprisonment during which he died. The Holy Ima'm had
married the daughter of the governor of Neha'wand, Ami'r Kabi'r Abu-Mansoor bin
Josh.His uncle Hazrat Mu'sa Ka'zam, the seventh Ithna'shari Ima'm, died in 183 A.H. in
prison of Caliph Ha'roon. He was fifty-five.The Holy Ima'm died at the age of sixty-nine
on eleventh of Shawwa'l, 197 A.H. (A.D. 813) and was secretly buried in
Mohammedaba'd. He had six sons: Ahmed al-Wafi, Isma'il Tha'ni, Ja'fer, Issa, Zaid, Ali.
He was succeeded by his eldest son Ahmed al-Wafi.

8. IMA'M WAFI AHMED

Mowla'na Ima'm Wafi, Ahmed was born on Friday the twenty-second of Sha'ba'n, 149
A.H. (A.D. 766) in Rey. His mother was Fa'tima, daughter of Ami'r Is'ha'q bin Abba's,
the
governor of Rey.His name was Abdullah but he was popularly known as Wafi al-Ahmed.
He was also called Ja'fer al-Musaddiq. Abbasid Caliph Ami'n and Ma'moon were his
contemporaries. During his fifteen years of Ima'mat the eighth Ithna'shari Ima'm Ali Reza
was killed by the Abbasids.The Holy Ima'm lived in Neha'wand for some time, where he
married A'mena, daughter of Ami'r Hamda'n. A son Ali and a daughter Fa'tima were born
there. He then moved to Misi'at and lived there for a long time. He also built a house in
Dailam and made it as his Darkha'na.63 There he married an Alavi woman to whom a
son Ahmed was born. His eldest son Ali was killed by the Abbasids in an ambush.Isma'ili
da'wat continued to spread through the efforts of his brother Pi'r Ima'muddi'n, his
relatives and da'is. But a trusted da'i Ahmed bin al-Kiyya'l went astray and declared
himself as Ima'm Mehdi. He was finally killed by his own followers.64 After the death of
Pi'r Ima'muddi'n in 202 A.H. the Holy Ima'm appointed his nephew Sayyid Mohammed
Mansoor as his Hujjat.Pi'r Mohammed Mansoor spent most of his life in Iran and Iraq for
the sake of da'wat. It was the first time that Isma'ili da'wat was spreading in Iran in an
organized way. Hundreds of da'is were working discreetly in a hostile atmosphere created
by the Abbasids.During this period the fifty-two volumes of Ikhwa'-nus Safa65 were
written under the personal guidance of the Ima'm. This great encyclopaedic work was
published to answer many controversial questions pertaining to religion and science,
mysticism and philosophy. He had also written a book Al-Jaamiah.The Holy Ima'm died
on Thursday the seventeenth of Zil Hijja, 212 A.H. (A.D. 827) in Mohammedaba'd and
was buried there. He was succeeded by his son Ahmed known as Taqi Mohammed.

9. IMA'M TAQI MOHAMMED

Mowla'na Ima'm Taqi's name was Ahmed. He was born at Mohammeda'ba'd on
'wednesday the twelfth of Rajab, 174 A.H. (A.D. 790). He was very popular. All
communities respected him greatly. He lived in Salamiya where his two sons Husain and
Sa'eed al-Khair were born.
Some historians have attributed the authorship of Rasa'ile' Ikhwa Safa to him.66 In the
third century of Isla'm, some Isma'ilis and their friends formed a society of mystic
philosophers known as Ikhwa'nus Safa, Brethren of Purity, in Baghdad. Later, they
flourished in Basra during the fourth century and attracted men from all over Iraq and
Iran. Many historians have mentioned the Brotherhood of Ikhwanus Safa as Isma'ili but
as a matter of fact they had nothing to do with Isma'ilism.Abbasid Caliph Ma'moon
continued his search for the Ima'm unsuccessfully. Meanwhile the Aaidis and the Alavis
rose against the Caliph causing confusion among the Abbasid ranks. Eventually Caliph
Ma'moon was deposed and his uncle Ibra'hi'm bin Mehdi was installed as the Caliph. The
new Caliph was removed and killed in a short time. Caliph Ma'moon was reinstated but
died soon. His brother Mot'si, succeeded as the eighth Abbasid Caliph in 218 A.H. (A.D.
833). His Caliphate lasted ten years.The ninth Ithna'shari Ima'm Mohammed bin Ali Reza
was killed in Baghdad in 220 A.H.Ima'm Taqi used to travel most of the time and
occasionally visited his ancestral abode Mohammeda'ba'd, now changed to
Mahmouda'ba'd, near Rey (now Tehran). Once he was stationed there the governor of the
province, on instructions from Caliph Mot'sim, attacked his residence and killed the Holy
Ima'm on Friday the ninth of Rama'zan, 225 A.H. (A.D. 840). He was buried there in his
family cemetery.

10. IMA'M RAZI ABDULLAH

Born at Mahmouda'ba'd on Wednesday the twelfth of Sha'ba'n, 210 A.H. (A.D. 825),
Mowla'na Ima'm Husain bin Ahmed bin Abdullah popularly known as Razi Abdullah
became the tenth Isma'ili Ima'm after his father in 225 A.H.Abbasid Caliph Mot'sim, who
killed his father Ima'm Taqi, was eager to catch hold of Ima'm Razi too, but failed and
died soon. Seven Abbasid Caliphs died during the thirty-seven years of his Ima'mat. He
continued to live in Salamiya and sent his emissaries in all directions to spread the holy
faith.Once, in the year 266 A.H. (A.D. 880), he was travelling to Najaf. He met Ibn
Haushab, a former associate of the eleventh Lithna'shari Ima'm Hasan Askari, and ali ibn
al-Fazal, a highly learned man. Both were converted to Isma'ilism by the Holy Ima'm
himself. Later, they were sent to Yemen to propagate the holy faith. They worked so
diligentyly that within twenty-five
years the whole of Yemen was converted to Isma'ilism.Later, an ardent worker da'i abu
Abdullah al-Shii was sent to Yemen to be trained by da'i Haushab. After his training al-
shii was ordered to go to north-west Africa known as Meghrib. He arrived in Morocco in
280 A.H. (A.D. 893) and started his mission amongst the Berbers of Kita'ma. In fifteen
years he converted almost all the Berber tribes and established the first Isma'ili king
dom.67<?p>The tenth and the eleventh Ithna'shari Ima'ms Ali Naqi and Hasan Askari
died during the Ima'mat of Holy Ima'm Razi. The Ithna'shari line of Ima'mat came to an
end with the death of the childless Hasan Askari in 260 A.H.The Holy Ima'm married at
Askar Mukarram where his son Mohammed was born. He left Salamiya to avoid
detection by the Abbasids, and went with his son to Constantinople (Turkey) where he
fell sick and died on Sunday the first of Rajab, 262 A.H. (A.D. 876). His son Mohammed
succeeded him.
IMA'MAT IN AFRICA
(876-1097 A.D.)
11. IMA'M MEHDI
Mowla'na Ima'm Mohammed al-Mehdi was born on Sunday the fifteenth of Rama'zan,
245 A.H. (October, 859) at Mahmouda'ba'd.68At the age of twelve he travelled to Turkey
with his father where the latter died after some time. He returned to Salamiya and lived
with his uncle Sa'eed al-Khair. He married the second wife, his cousin, to whom a son,
al-Qaim, was born in 280 A.H. >From his first wife he had a son Qa'sim, who later died
in Salamiya.In 296 A.H. da'i Abu Abdullah al-Shii sent a deputation, headed by his
brother da'i Abul Abba's, to request the Ima'm to come to Qairwa'n and grace the
throne.More than two million Isma'ilis awaited his royal arrival. The Ima'm sent his son
al-Qa'im and other family members with da'i Abul Abba's. He said that he would follow
soon. Later, both father and son met at Sijalma'sa where the governor Yu'sha bin Mudra'r
arrested them on orders of the Abbasid Caliph muq'tadir.Hearing about the arrest ofhis
Ima'm and the family, da'i al-Shii promptly invaded Sijalma'sa and freed his master from
the enemy. Next day Ima'm Mehdi triumphantly entered Qairwa'n. He was proclaimed as
the first Fatimid Caliph. Later, he founded the city of Mehdavia.69In 278 A.H. (A.D.
892) a group of mischievous Carmathians or Kar'mtah gathered strength in Iraq. They
claimed that they were Isma'ilis, but actually they were seceders from Isma'ilism. For
many years they caused trouble and killed thousands of innocent people. The Abbasid
Caliphate was unable to take action against them. In 317 A.H. their leader Abu Tahir
Sulema'n invaded Mecca and removed the sacred Black Stone and took it away with him.
For twenty-two years the sacred stone remained with them until Abbasid Calips Mutti
bought it back for thirty thousand dina'rs and reinstalled it to its original place of
worship.70
Within a short time the rule of the Fatimid Caliphate was extended to Algeria, Tunisia,
Libya, Sicily, Italy and southern Spain.Ima'm Mehdi died on the fifteenth of Rabi-el-Aw-
wal, 332 A.H. (A.D. 893) and sas buried at Mehdavia later known as Mehdia.12. IMA'M
QAIM Mowla'na Ima'm Mehdi was succeeded by his son Ima'm Qaim who was forty-
two. He was born in 280 A.H. (A.D. 893) in Salamiya.He was the commander-in-chief of
the army during his father's reign. He had built a powerful naval fleet. During his twelve
years of Ima'mat the boundaries of the state were made secure. Italian and French
territories were invaded to curb piracy. Genoa, Sardinia, Corsica were conquered to make
the Mediterranean Sea safe for all marine traffic. Peace was established throughout the
state. The people were happy and prosperous.In 322 A.H. a well-known theologian
Shaikh Ibn Ja'loot claimed Ima'mat but the public killed him.Abu Yezi'd Kha'riji, known
as Dajjaal, rose against the Fatimid government and murdered many innocent and
unarmed people. A military detachment was sent to punish him but he fled with his army
of bandits into the neighbouring country. When the army came back to the capital he
reappeared. This game of hide-and-seek between the government troops and Abu Yezi'd
lasted many years.A great Persian poet Rudaki (his name was Abu Abdullah Ja'fer bin
Mohammed) was converted to Isma'ili faith. He was a great lover of the Holy Ima'm. His
poetry inspired an Iranian prince, Nasr bin Ahmed Sa'ma'ni. The prince embraced Isma'ili
faith which later cost him his life.After a short illness the Holy Ima'm died at the age of
fifty-four in Mehdia on the thirteenth of Shaw-wa'l, 334 A.H. (A.D. 946). His Caliphate
and Ima'mat lasted twelve years. He was succeeded by his son Ima'm Mansoor.

13. IMA'M MANSOOR

Mowla'na Ima'm mansoor was born in 302 A.H. (A.D. 913) In Qairwa'n. He was a poet
and an estrordinary orator. His full name was Abu-Ta'hir Isma'il Mansoor Billah.
The Isma'ili army had to fight several battles against an obstinate enemy, Abu-Yezi'd
Kha'riji. At last the Ima'm himself chased him out of the Fatimid boundary into Sudan
where he was arrested and killed. But after sometime Abu-Yezi'd's son Fa'zal revolted.
This time the Holy Ima'm sent his seventeen-year-old son Prince Mo'izz with a sizeable
army. Prince Mo'izz exterminated the Kha'rijis once and for all.
The uprising of the Kha'rijis occupied the Isma'ili army completely for a long time.
Taking advantage of this situation the Omayyad ruler of Spain invaded and conquered
some parts of the Fatimid territory in the north-west of Africa and the island of Sicily.
But the Isma'ilis promptly too action against the enemy. All the territory was reconquered
and peace was restored.
The Holy Ima'm appointed Hasan bin Ali Kalibi as the governor of Sicily. He served his
Ima'm with devotion all his life. He improved the existing navy and increased the number
of ships.
Isma'ili da'wat under Pi'r Abdul Maji'd bin Pi'r Gha'libuddi'n was spreading in the north-
east Africa, Iraq, Iran and Afghanistan.
During the seven years of his Caliphate and Ima'mat all the empire was in complete
control of the Holy Ima'm. The Pope used to pay a large sum of money annually as
tribute to the Fatimid Caliph.
Ima'm Mansoor died at the age of thirty-nine on the twenty-eighth of Shawwa'l, 341 A.H.
(A.D. 952) and was buried at Mehdia.

14. IMA'M MO'IZZ

Mowla'na Ima'm Mo'izz succeeded his father at the age of twenty-two. He was born on
the twenty-first of Ramaza'n, 318 A.H. (A.D. 930) at Mehdia.
He was extremely handsome, tall and well-built. He was very kind, generous and
obliging. The most glorious period of the Fatimid Caliphate started with the
enthronement of Ima'm Abu-Tami'm Ma'add al-Mo'izz. He pardoned all those who sided
with the Kha'rijis. This amnesty greatly increased the popularity of the Fatimids.
The Omayyad rules of Spain Abdur Rehma'n al-Na'sir, who was under the Abbasid
Caliph of Beghdad, had built a naval fleet. In 344 A.H. his navy arrested a Fatimid ship
which was carrying some documents and valueable gifts for the Holy Ima'm from
Admiral Hasan bin Ali Kalibi. The ship was taken to a Spanish harbour. Admiral Hasan
sent his fleet to the harbour and destroyed all the enemy ships and the installations and
freed the captured ship without any loss.
"Under al-Qa'im's grandson Abu-Tamim Ma'add al-Mu'izz (952-75)", writes P.K. Hitti,
"the Egyptian fleet, strengthened by new units built at Maqs, the predecessor of Bula'q as
the port of Cairo, in 955 raided the coasts of Spain, whose caliph was non other than the
mighty al-Na'sir. Three years later the Fatimid army advanced westward as far as the
Atlantic, whence the commander sent to his caliph live fish in jars. In 969 Egypt was
wrested from its Ikhshidid rulers."71
Gha'zi Jawhar-a Sicilian Christian converted to Isma'ilism-was the commander of the
Isma'ili armies. He started to build the new capital near Fusta't, now Cairo, in 359 and
completed it in 363 A.H. (A.D. 969-973). It was named al-Qa'hira. According to the wish
of his Ima'm he also built the great mosque of al-Azhar which was later extended into a
university by Ima'm Azi'z.
By this time the Isma'ili empire spread from the Atlantic Ocean to Damascus. But the
Carmathians started troubling the peaceful subjects again.
Isma'ili da'wat headed by Pi'r Abdul Maji'd had spread in all parts of the empire and the
neighbouring countries. A famous da'i Qa'zi Mona'n bin Mohammed was appointed as
the chief justice. An other famous da'i of this period was Abu Ya'qoob Sijista'ni who died
in 331 A.H. He wrote many books. The most popular was Al-yenabi'.
In about 2000 B.C. a canal was dug to link the river Mile through the Wadi Tumilat with
the Bitter lakes and another canal was in the south to connect it to the Red Sea. Many a
time these channels were filled with shifting sands which made useless. These were re-
excavated depending on the whim of an individual ruler. After the conquest of Egypt by
the Persians, Darius the Great ordered the restoration and enlargement of the canal.
During the Fatimid period the canal was enlarged and re-routed in the north to enable it to
pass sea-going boats.
Ima'm Mo'izz died on the eleventh of Rabi-el-Awwal, 365 A.H. (A.D. 975) and was
buried in Cairo. He was forty-six. His son Ima'm Azi'z succeeded him.

15. IMA'M AZI'Z

Mowla'na Ima'm Abu-Mansoor Niza'r al-Azi'z Billah was the fifth Fatimid Caliph and the
fifteenth Isma'ili Ima'm. He was born on the fourteenth of Muharram, 344 A.H. (A.D.
953) in Qairwa'n. The twenty-one-year reign of Ima'm Azi'z was the most glorious period
of the Fatimid Caliphate. The empire reached its zenith spreading from the Atlantic
Ocean to the Red Sea and up to Yemen including Mosul, Mecca, Damascus Palestine,
Islands of Crete, Sicily, Corsica, Sardinia and the whole of the eastern Mediterranean.
It was during this time that the great waterway, now known as the Suez Canal, was
rebuilt and the boats sailed from the Mediterranean into the Red Sea and vice versa. The
Holy Ima'm built libraries, mosques, schools, roads, bridges, canals and street lights.
Freedom of worship, peace and prosperity attracted many foreigners and non-Muslims to
settle in various parts of the empire.72
Gha'zi Abul-Hasan Jawhar died in 381 A.H. He was a Roman slave born in Sicily. Ima'm
Mo'izz bought him and trained him as a personal attendant. He was a man of great
qualities. He rose to the position of Qaid, the Leader. Ima'm Azi'z personally attended the
funeral of this great soldier and great man. Ima'm Azi'z died on the twenty-fifth of
Ramaza'n 386 A.H. (A.D. 996) in Cairo at the age of forty-two. He was succeeded by his
son Al-Ha'kem.
Hujjatul Ima'm Pi'r Abdul Maji'd was living in Yemen. He was too old to travel but he
was supervising the work of da'wat assisted by his son Sayyid Munt'zir Billah and
hundreds of da'is.

16. IMA'M HA'KEM

Mowla'na Ima'm Abu-Ali al-Husain al-Ha'kem Bi-Amrillah was born on Thursday the
third of Rabi-el-Awwal, 375 A.H. (A.D. 986) in Cairo. His mother was a Russian
Princess. At the tender age of eleven he ascended the throne of Ima'mat and Caliphate
after the death of his father. In his reign the people were happy and prosperous especially
the non-Muslim minorities such as the Jews and the Christians who enjoyed equal rights
as citizens.
The lenient attitude of the government tempted the Jews and the Christians to take undue
advantage. They started corruption and conversion of the Muslims into their respective
faiths. They were warned but took no heed. For this obvious reason the Ima'm later had to
take drastic action against them. He ordered them to wear black robes, to display the sign
of their repective faith and to ride only on donkeys. Many western historians have
exaggerated this matter. The Caliph was forced to take such an action to save the integrity
of the Muslim society and Isla'm. It was not a new order in Isla'm. Caliph Omar had
ordered the Christians to wear a certain type of dress to show that the wearer was a
Christian.73
During the first year of Ima'm Ha'kem's Caliphate a struggle for power and influence
started between the Turk and the Berber army commanders. It developed into an armed
conflict. Turk Barjawa'n defeated the Berber commander Hasan bin Amma'r who was
later killed. Victorious Barjwa'n assumed the absolute power. He introduced many
reforms and became popular but gradually became proud. He often insulted the young
Caliph. At last an aide of the Holy Ima'm killed him in 390 A.H. Ima'm Ha'kem took over
the absolute authority as the Caliph. He appointed Husain bin Gha'zi Jawhar as the chief
minister.
In 389 A.H. Qa'zi Mohammed bin Noma'n died. The Caliph appointed Husain bin Ali bin
Noma'n as the chief justice.
Due to his jealousy for the Fatimid Ima'ms the Abbasid Caliph of Baghdad, Qa'dir Billah,
issued a statement, in 406 A.H., that Ima'm Ha'kem was not a Fatimid. This false
statement was signed by some prominent jurists of his court. Pi'r Abdul Ma'jid died in
397 A.H. in Yemen at the age of ninety-seven. The Holy Ima'm appointed the Pi'r's eldest
son Sayyid Munt'zir Billah as the Pi'r. Another famous da'i of this period was Ahmed
Hammiduddin Kerma'ni.
Ima'm Ha'kem was very fond of building. He constructed many roads, bridges, schools
and mosques. He was very generous but strict in implementing justice and discipline.
Very often he would ride his white mare alone. The people loved him very much and
talked fdreely to him about their problems.
On the twenty-seventh of Shawwa'l, 411 A.H. (A.D. 1021) he left his palace at night with
his two aids whom he later sent back. He was never seen again. Some thought he was
murdered. But the others believed he ascended to heaven and would return after a
thousand years; they are known as the Dru'ze.
Ima'm Ha'kem's son Ali succeeded to the throne of Ima'mat and Caliphate after him.
17. IMA'M ZA'HIR
Mowla'na Ima'm Za'hir was born on Wednesday the tenth of Ramaza'n, 395 A.H. (A.D.
1005) in Cairo. His name was Ali and the title was Abul Hasan az-Za'hir. At the age of
sixteen he became the seventeenth Isma'ili Ima'm and the seventh Fatimid Caliph. His
paternal aunt Sitt-al-Mu'lk helped him in the affairs of the dourt and the palace. She died
after four years in 415 A.H.

The Dru'ze
After Ima'm Ha'kem a spllit occured among the Isma'ilis. The seceders were called Dru'ze
who believed that the Ima'm did not die but he would return. They believed that the
Ima'm ascended to heaven physically and would reappear in the same body after one
thousand years. A section of the Dru'ze believed that he was god himself who had
appointed Hamza, a da'i, as their Ima'm who was later succeeded by the successive
Shaikhs-ul-Aql. The seat of their present shaikh is in Lebanon, about thirty kilometres
from Beirut.
In 421 A.H. the Roman king Constantine-II invaded Aleppo with an army of 600,000 but
was defeated by the tactics of a very small Isma'ili force. He was forced to sign a treaty to
keep peace in future and to announce the Caliphate of Ima'm Za'hir in all the mosques in
his territory. This treaty was revived by the succeeding Roman king Michael-IV in 428
A.H. (A.D. 1037).
A great Isma'ili physician and philosopher, Bu-Ali Si'na (Avicenna), lived during this
period. Abu Reha'n al-Beru'ni was his contemporary who later joined the service of
Mahmoud of Ghazna.
The Holy Ima'm died after a short illness on the fifteenth of Sha'ba'n, 427 A.H. (A.D.
1036) and was buried in Cairo. He was succeeded by his son Mustansir Billah.

18. IMA'M MUSTANSIR BILLAH

At the age of seven Mowla'na Ima'm al-Mustansir was proclaimed as the eighth Fatimid
Caliph of Egypt, and the eighteenth Isma'ili Ima'm, on the fifteenth of Sha'ba'n, 427 A.H.
He was born on the seventeenth of Jama'di-el-Tha'ni, 420 A.H. (A.D. 1066) an
earthquake shook the city of Cairo and other towns nearby and caused considerable
damage. The Holy Ima'm compensated generously to everyone who had lost even a goat.
As a result of this earthquake and lack of rain the following six years, from 461 to 466
A.H., widespread famine ruined the country economically. Thousands of people died of
starvation. The Holy Ima'm gave away all his wealth, even the clothes and furniture of his
palace, to save the people. Many generals and high officials took great advantage of the
situation. Unrest and insecurity prevailed throughout the country. At last the Ima'm
summoned his governor of Syria, Bader al-Jama'li in 467 A.H. and gave him full
authority as the prime minister to restore law and order. Within a year all was quite in
order. The prime minister served his Ima'm sincerely for nearly twenty years. He died in
487 A.H. The Holy Ima'm appointed al-Jama'li's son Afzal as the prime minister.
Ali bin Mohammed Salihi, Hasan bin Sabbah, Ha'ser khusrao, Abdul Malik Atta'sh,
Omar Khayya'm, Pi'r Mohammed Shah Satgur Noor and many other famous isma'ili
personaliries lived during the reign of Ima'm Mustansir Billah whose Ima'mat and
Caliphate lasted for over sixty years, the longest period of Ima'mat till that time.
The Holy Ima'm died at the age of sixty-eight on Wednesday the eighteenth of Zil-Hijja,
487 A.H. (A.D. 1094) and was buried in Cairo. His eldest son Niza'r succeeded him as
the Ima'me'Zama'n.

19. IMA'M NIZA'R

Mowla'na Ima'm Niza'r was born in Cairo on the tenth of Rabi-el-Awwal, 437 A.H. (A.D.
1045). He succeeded his father as the nineteenth Ima'm of the Isma'ilis at the age of fifty-
one.
His father died in his absence. The prime minister, Afzal al-Jama'li, promptly declared
the Caliphate of his son-in-law Ahmed Must'li, the eighteen-year-old half-frother of
Ima'm Niza'r. When Ima'm Niza'r and his two brothes Abdullah and Isma'il came to Cairo
to attend the funeral of their father, they found the conditions were different from what
their late father had instructed. After the burial of their father they left for Alexandria.
In Alexandria the governor Oftakeen and the Qa'zi had sworn allegiance to Ima'm Niza'r.
For two years many battles were fought. Eventually Musta'li's army arrested the Holy
Ima'm and the governor. They were brought before him. He killed the governor and
imprisoned the Ima'm where he died a year later in 490 A.H. (A.D. 1096). His two sons
Ma'add and Ha'di were also imprisoned. Ma'add died shortly in the prison.

The Bohora's
A split took place among the Isma'ilis after the death of Ima'm Mustansir Billah. The
seceders followed Caliph Musta'li who was enthroned by his father-in-law Afzal, the
prime minister. The Caliph died in 495 A.H. after eight years' reign at the age of twenty-
six and was succeeded by his five year old son Aamer. In 524 A.H. he was murdered at
the age of thirty-four leaving behind a pregnant widow who later gave birth to a girl.74
Thus the line of succession ended.
But it was announced that a boy, named Tayyib, was born. He went into concealment at
the age of seven months. He would reappear near the end of the world, they said. Abdul
Mahi'd al-Ha'fez, the uncle of Aamer, took over the charge of the state as well as the faith
as the Ba'b, a chief da'i. After one year he claimed to be the Ima'm himself.75 After his
reign of twenty years Caliph Ha'fez died in 544 A.H. at the age of seventy-five. His
sixteen-year-old son Isma'il succeeded as the Caliph with the title of Za'fer. He was
murdered in 549 A.H. and was succeeded by his five-year-old son al-Fa'iz. After six
years he died at the age of eleven. Nine years old Aazid, the grand son of Ha'fez was
proclaimed as the fourteenth 'fatimid Caliph in Rajab, 555 A.H. After twelve years he
died in 567 A.H. The Fatimid Caliphate ended with him.

Alamut
The Rock of Alamut is situated in the mountain range of Elburz in the north-west of
Tehran, the capital of Iran. The nearest city is Qazqi'n at a distance of 40 kilometres only.
The Isma'ilis built a formidable fort over this rock.
An Isma'ili kingdom, in the name of Ima'm Niza'r was established at Alamut on the sixth
of Rajab, 483 A.H. (4th of September, 1090), by Hasan bin Sabbah and his colleagues,
during the Ima'mat of Ima'm Mustansir Billah.76 But it was Ima'm Ha'di who in 490 A.H.
came to Alamut and reigned as the Head of State. The glorious period of Alamut lasted
170 years. From Ima'm Ha'di to Ima'm Ruknuddi'n Khorshah, the Isma'ilis made
tremendous progress in education, science, economics, political and religious fields. The
kingdom spread from the Caspian Sea to the Mediterranean Sea. The propagation of the
faith reached the neighbourhood of Burma and millions of people were converted.
The founder of Alamut Hasan bin Sabbah al-Hami'ri sent a deputation headed by a
trusted da'i Abul Hasan Sa'eed to bring Ima'm Niza'r and the two princes from Cairo.
When abul Hasan and his companions learnt that the Ima'm and the princes were
imprisoned in the palace, they killed the guards at night and put on their uniforms. In this
way they entered the palace and saw their beloved Ima'me'Zama'n sick in bed. THey
prayed to him to go with them to Alamut. The Holy Ima'm told them that he was unable
to travel but they should take away Prince Ha'di (as Prince Ma'add had already died) who
would be their Ima'm. Soon after Ima'm Niza'r died.
Ima'm Niza'r died in 490 A.H. (A.D. 1097), at the age of fifty-three in the palace of his
half brother Caliph Musta'li in Cairo.

IMA'MAT IN ALAMUT
1097-1256 A.D.
20. IMA'M HA'DI
Mowla'na Ima'm Ha'di, the younger son of Ima'm Niza'r, was born in Cairo during the
Ima'mat of his grandfather in 462 A.H. (A.D. 1069).77 He was twenty-eight years old
when he succeeded to the throne of Ima'mat. While he was imprisoned, with his father
and a brother by his uncle Caliph Musta'li in Cairo, a kingdom in Alamut awaited his
arrival.
Da'i Abul Hasan brought the Holy Ima'm to Alamut and proclaimed him as the
Ima'me'Zama'n and the Head of the State. The Holy Ima'm lived a simple life and did not
take part in political activities directly.
During his reign the Isma'ilis spread their faith from Mediterranean to the Caspian Seas,
in India and Central Asia. Hasan bin Sabbah was the prime minister as well as the chief
of da'wat as the Hujjate'Aazam. He had to fight against a powerful enemy, the Sultans of
Parsia. Therefore, he created a force of the fida'is.
There is no truth in Marco Polo's tales of paradise and the strange legends of the
assassins. Modern research has revealed this fact. "In speaking of the Ismailis of Persia as
Assassins," writes Bernard Lewis, "and of their leader as the Old Man, Marco Polo-or his
transcriber-was using terms already familiar in Europe. They had, however, come from
Syria, not from Persia.78 In his book the learned professor has made it clear that there is
no relevance between the words hashish and Assassins as has been alleged by the western
writers. He further writes: "But there is still, as far as known, no text in which the
Ismailis are called hashshash."79
Hasan bin Sabbah died on the twenty-sixth of Jama'di-el-Awwal, 518 A.H. (A.D. 1127).
On his recommendation the Holy Ima'm appointed a highly respected and learned da'i
Kiya Buzurg Umi'd as the prime minister who followed the footsteps of Hasan and
served his Master faithfully.80
After the death of Pi'r Mohibbuddi'n in 522 A.H., in Sabzwa'r, the Holy Ima'm appointed
the Pi'r's son Sayyid Kha'liduddi'n as the Hujjatul Ima'm. He was popularly known as Pi'r
Khaleequddi'n.
In 524 A.H. the line of Musta'li ended with the birth of a girl born to the widow of Aamer
in Cairo.
Ima'm Ha'di died in 530 A.H. (A.D. 1138) in the fortress of La'ma'sar. His reign lasted
forty years. His son Moh'tadi succeeded him.

21. IMA'M MOH'TADI

Mowla'na Ima'm Moh'tadi was born in La'ma'sar. His full name was Moh'tadi al-Mehdi
Ala'Zikrihisalaam. He succeeded his father in 530 A.H. Two years later in 532 A.H. Kiya
Buzurg died whose son Mohammed was appointed by the Holy Ima'm as the prime
minister.
The twenty-two years reign of Ima'm Moh'tadi was comparatively very peaceful and
prosperous. The Isma'ilis built new castles and greatly developed their territory. In 533
A.H. (A.D 1149) Abbasid Caliph Rash'd Billah brought a large number of soldiers to
destroy Alamut. Four fida'is gained their entrance in his royal tent and killed him before
he reached near the border. His army immediately dispersed leaving behind their
weapons.
The Ima'm died in 552 A.H. (A.D. 1157) in Alamut and was buried there. His son Qa'hir
succeeded him as the Ima'me'Zama'n.

22. IMA'M QA'HIR

Mowla'na Ima'm Qa'hir was born in Alamut in about 513 A.H. His full name was Al-
Qa'hir Bi'Quowwatullah. He was estremely handsome and well-built physically. Since his
childhood he had been taking interest in the affairs of the empire. He was in his late
thirties when he succeeded his father.
During his Ima'mat, Ima'm Mohtadi had given the prime minister, Mohammed bin Kiya
Buzurg, all the executive power to run the affairs of the vast Alamut empire. The prime
minister was loyal and humble but his son, Hasan, thought of himself too much. When
Ima'm Qa'hir succeeded, to the throne of Ima'mat, Hasan claimed Ima'mat. His father was
shocked and confined to bed.
When the prime minister recovered he summoned a public gathering and declared that his
son was a liar and a traitor. He announced that he was a humble servant of Holy Ima'm
Qa'hir bin Moh'tadi bin Ha'di bin Niza'r bin Mustansir Billah.
Hasan disappeared but the prime minister killed his followers and supporters. Later,
Hasan repented and prayed to the Holy Ima'm for mercy and pardon.
Because of this unpleasant circumstances the celebrations fo the Ima'm's enthronement
and coronation were delayed. Within a short time the Holy Ima'm took over all the
authority of the vast Isma'ili empire which covered the areas between the Mediterranean
Sea and the Caspian Sea including Lebanon, Syria, Iraq, Azerbaijan, Khurasan and
Kuhistan.
During this period Pi'r Salaamuddi'n bin Pi'r Abdul Mu'omin was working in Afghanistan
and Badakhashan (now in Russia). Isma'ili da'wat was spreading in Russia and Central
Asia.
In the beginning of 557 A.H. (A.D. 1162) Mohammed bin Kiya Buzurg died. The Holy
Ima'm appointed his own son, Prince Hasan Ala'Zikrihis Salaam, as the prime minister.81
Ima'm Qa'hir died in 557 A.H. (A.D. 1163) at the age of forty-four. His Ima'mat lasted
five years. He was buried in Alamut.
23. IMA'M HASAN ALA'ZIKRIHIS SALAAM
Mowla'na Ima'm Hasan Ala'Zikrihis Salaam was born in Alamut in 536 A.H.82 (A.D.
1152). He had already all the control of the State as its prime minister before his father
died.
Ever since the Abbasids established their Caliphate, which they did in the name of Beni
Fa'tima to gain popularity against the ruling Omayyads, they tried to convince the
Muslims that they were Beni Ha'shem and the only legitimate successors of the Holy
Prophet. Afraid at the same time of Fatimid Ima'ms, the true successors of the Prophet of
Isla'm, the Abbasids did their best to wipe out the holy descendants of Mohammed and
Ali. They murdered thousands of Beni Fa'tima yet they could not stop the line of the Holy
Ima'ms.
The Abbasids also published in vain, from time to time, false geneological charts
showing that the Fatimid Ima'ms were not from the progeny of Sayyida Bibi Fa'tima, the
daughter of the Holy Prophet. But they were not able to convince the people.
Mowla'na Ima'm Hasan Ala'Zikrihis Salaam declared the Youm-el-Qiya'ma, the Day of
Resurrection, which was held on the nineteenth of Ramaza'n, 559 A.H. (10th of August,
1164). Thousands upon thousands of Isma'ilis came from all corners of the world to
attend this important day of the resurrection of the holy faity. The Holy Ima'm
declared.83

"I am your Ima'me'Zama'n. I am Hasan bin Qa'hir bin Moh'tadi bin Ha'di bin Niza'r bin
Mustansir Billah. The line of our succession will continue till the end of this world. I am
pleased with your obedience and fealty. You have made in the past great sacrifices, which
I accept and bless you."

Then he explained in details the principles of Isla'm and the Day of Judgement and
announced.

"Today I have explained to you the Law (shari'at) and its meaning. I make you free from
the rigidity of the Law and resurrect you from the bondage of the letter to the freedom of
the spirit of the Law. Obey me and follow my farma'n. Give up all your misunderstanding
and be united. Lead a virtuous life to be free from the fear of the Day of Judgement.
Union with God, in reality, is the resurrection. Break your fast and rejoice. This is the
day of utmost happiness and gratitude."
This was the date when Ima'm Mowla Ali was attacked and wounded by Ibn-Muljam.
Ima'm Ali shouted: "By God I have succeeded." The metaphorical meaning was "union
with God."
Discarding the earthly cage of the mortal body, the soul becomes free to unite with the
Absolute. The momin passes through the Qiya'ma-resurrection-when he dies. This was
the significance behind the Youm-el-Qiya'ma that Isma'ilis celebrated at Alamut.
Ima'm Ala'Zikrihis Salaam was assassinated by his brother-in-law, Hasan bin Na'm'war,
on the sixth of Rabi-el-Awwal, 561 A.H. (10th of January, 1166). He was thirty-five. His
Ima'mat lasted four years. He was succeeded by his son Mohammed.

24. IMA'M ALA'MOHAMMED

Mowla'na Ima'm Ala'Mohammed was born in 550 A.H. (A.D. 1155) in the fortress of
la'ma'sar. He was a great writer. Even his enemies admired and highly valued his several
treatises on philosophy and jurisprudance.
During this time in the month of Muharram, 567 A.H the last Caliph Of Egypt, Abdullah
al-Aazid, a descendant of Musta'li, died; and with his death came the end of the Fatimid
Caliphate at the hands of Sala'huddi'n Ayyoobi who served the Abbasid Caliphate. The
centre of the Musta'lian branch of Isma'ilism, known as Bohoras, shifted to Yemen.
A very famous Ismai'ili personality of this time was Abul-Hasan Rashi'duddi'n bin Sina'n
who was a contemporary of Sala'huddi'n Ayyoobi. Ibn Si'na'n was a great soldier and
administrator. He was also known as Shaikh Iraqi. He died in 589 A.H. (A.D. 1194).
Alla'ma Fakhruddi'n Ra'zi, a, great Sunni theologian, was also living during this period.
He was a great admirer of the Isma'ilis, their principle of Ima'mat and their system of
various organizations.
Hazrat Pi'r Salaamuddi'n died in 579 A.H. in Sabzwa'r at the age of sixty-three. His sons
Sayyid Soleh'di'n alias Sayyid Mohammed Noorbakhsh was appointed by Ima'm
Ala'Mohammed as the Pi'r. After five years Pi'r Soleh'din died. His son Pi'r Sala'huddi'n
succeeded him. He was appointed by the Holy Ima'm.
After forty-six years of Ima'mat, Ima'm Ala'Mohammed died of poisoning in the mouth
of Shawwa'l, 607 A.H. (A.D. September, 1210) in Alamut. He was buried there. His son
Jala'luddi'n succeeded him to the throne of Ima'mat and the State.

25. IMA'M JALA'LUDDIN

Mowla'na Ima'm JKala'luddi'n was born in 583 A.H. (A.D. 1186) in La'ma'sar. His name
was Hasan. About fifty years previously his grandfather had declared the Youm-el-
Qiya'ma and relaxed the rigidity of the Shari'at, after which multitudes of peoples became
Isma'ili on account of the da'wat. A vast majority of the converts, and some section of the
old followers, could not grasp the spiritual significance of the Youm-el-Qiya'ma. They
adopted unjustified attitude towards the faith and its practice which was criticised by
other Muslims.
The Holy Ima'm took prompt action and announced the strict observance of the Sharia't
in its letter and spirit. The orthodox Muslims stopped their criticism. Even the Abbasid
Caliph at Baghdad was pleased. He persuaded his governor of Gila'n to marry his sister to
the Holy Ima'm which too place with a great pomp.
By this time the Tartar Genghis Khan (A.D. 1167-1227) had conquered almost the whole
of central Asia and was looking forward to expand his rule towards the Indian Ocean. An
Isma'ili ambassador was sent to his court.
The Ima'm was given poison in food due to which he died in the month of Ramaza'n, 618
A.H. (November, 1221) and was succeeded by his son Ala'uddi'n Mohammed.

26. IMA’M ALA’UDDI’N MOHAMMED

Mowla'na Ima'm Ala'uddi'n was about ten years old when he succeeded his father as the
Ima'm of the Isma'ilis in 618 A.H. For some years, in the beginning, his mother
suupervised the affairs of the empire on his behalf.
Some great men of this period were Shams Tabriz, the son of the Holy Ima'm, Jala'luddi'n
Ru'mi, Ibn al-Arabi, Naseeruddi'n Tu'si and Su'fi Jama'luddi'n. Naseeruddi'n Tu'si was the
prime minister. The Isma'ilis had to fight some battles with the Shah of Khwa'rzam
successfully. There were many Indian Isma'ilis in the force of fida'is.
Ghengis Khan died in 625 A.H. (A.D. 1227). His grandson Mangu Khan sent his brother
Hulagu Khan (A.D. 1255-1265) to invade the Isla'mic territories. His armies tried hard to
cross the Isma'ili boundary but were repulsed every time with great losses. The kingdom
of Alamut was surrounded by three enemies; the Tartars, the Abbasids and Khwa'rzam
Shah.
Ima'm Ala'uddi'n was murdered by Hasan Mazandaarani, an agent of Khwa'rzam Shah on
the twenty-ninth of Shawwa'l, 653 A.H. (1st of December, 1255). He was succeeded gy
his son Ruknuddi'n.

27. IMA'M RUKNUDDI'N

Mowla'na Ima'm Ruknuddi'n Khorshah was born in 626 A.H. (A.D. 1228). He was
twenty-seven years old when he succeeded his father.
Khwa'rzam Shah and the Abbasid Caliph Musta'sim, who were archenemies of the
Isma'ilis and their Ima'm, sent their emissaris, from time to time, to the Mongol court
asking for help to destroy Alamut. The Mongols, who already had a programme of
conquest of the Muslim countries, found an excuse to invade Alamut.
The Mongol army crossed the border of the Isma'ili terrritory in the month of Muharram,
654 A.H. (March, 1256) but they were repulsed immediately. For the next eight to nine
monthsmany bloody battles were fought. The ruthless enemy outnumbered the Isma'ilis
by ten to one yet he could not achieve his goal easily. Afraid of prolonged war against the
Isma'ilis, Hulagu Khan asked the Abbasid Musta'sim to help him against a common
enemy but the Caliph did not take heed. At last by treachery and tricks the Mongols
defeated the Isma'ilis, and destroyed whatever could be destroyed. These were: scientific
instruments, an observatory a large library and thousands of houses and buildings.84
Thirty thousand Isma'ilis were killed in one day during Isma'ilis sacrificed their lives for
the sake of their faith and their Ima'm in the battles of Alamut.
Alamut and La'ma'sar together with other fortresses were destroyed by the Isma'ilis
themselves in order that they may be useless to the enemy militarily. Two years later
Hulagu Khan in
revenge destroyed Baghdad, the Abbasid capital, and ended their Caliphate by murdering
Musta'sim. According to Ibn Khaldoon the Mongols massacred 1.6 million out of the two
million inhabitants of the city of Baghdad.
Ima'm Ruknuddi'n reigned as the Head of State and as Ima'm of the Isma'ilis for a year
before he was murdered by the Mongols, on the twenty-ninth of Shawwa'l, 654 A.H.
(19th of November 1256). This was the end of Alamut and the empire. He was succeeded
by his son Ima'm Shamsuddin.

IMA'MAT IN IRAN
1256 -- 1842 A.D.
28. IMA'M SHAMSUDDI'N
Mowla'na Ima'm Shamsuddi'n succeeded his father at the age of eight. He was born in
La'ma'sar in 646 A.H. (A.D. 1250). During the Mongol invasion his father had sent him
away for safety.
After the destruction of Alamut Ima'm Shamsuddi'n Mohammed lived a private life in
Azerbaijan. His Ima'mat lasted fifty-six years, and in this period the Isma'ilis
concentrated on the work of rehabilitation and propagation. This was the beginning of the
second period of taqiyya. Ima'm's uncle Shams Tabriz, the great Isma'ili saint, and the
two sons Momin Shah and Ki'ya Shah propagated Isma'ilism in Russia and China. Pi'r
Sala'huddi'n Sabzwa'ri was in India and Afghanistan. The famous mystic Jala'luddi'n
Ru'mi was a disciple of Shams Tabriz. Ru'mi died in 672 A.H. at the ae of sixty-six.
Another great poet of Iran, Sa'di of Shira'z, also died in 690 A.H. at the age of one
hundred and ten.
In 664 A.H. Pi'r Sala'huddi'n died in Sabzwa'r. His son Sayyid Shamsuddi'n was
appointed as the Pi'r by Ima'm Shamsudd'in. Pi'r Shams, as he is commonly known,
served his Ima'ms for ninety years. He was also known, as Shams Iraqi and Khwa ja
Shams Multa'ni.
Poet Niza'ri Kuhista'ni praised his Ima'm in these words:
"He is the king of the world, the Crown of Religion, He is the son of Ali, who is the Light
of the Eyes of the King of the World.He, Shamsuddin (Muhammed) is the Father of
Spiritualism, and the sweetest Fruit of the Eternal Garden of Creation."85
The Holy Ima'm died in 710 A.H. (A.D. 1310). His son Qa'sim Shah succeeded as the
Ima'me' Zama'n.

29. IMA'M QA'SIM SHAH

Mowla'na Ima'm Qa'sim Shah reigned for sixty years. He succeeded his father in 710
A.H. (A.D. 1310). His date and pale of birth is not known.
The Isma'ilis were living peacefully by practising taqiyya. Their da'is were travelling
freely from one country to another. Isma'ili da'wat reached Caucasia and Armenia.86 J.N.
Hollister records: "Ima'm Shams al din was followed by his son, Qasim Shah, who also
died and was buried at Azarbaijan. Both father and son contributed to the reorganizing of
the Ismaili da'wat and a number of da'is were sent out to Iran. One of these was Pir
Shams al din Sabzwari."87
Ima'm Qa'sim Shah had sent Pi'r Shams to India where he converted multitudes of people
to Isma'ili satpanth.88 Through the efforts of Isma'ili da'is the Mongols embraced Isla'm
in their thousands. This was a turning point in their way of life.
Ima'm Qa'sim died in 771 A.H. (A.D. 1368) in Azarbaijan. He was buried there. His
eldest son Sayyid Isla'm Shah succeeded to the throne of Ima'mat.

30. IMA'M ISLA'M SHAH

Mowla'na Ima'm Isla'm Shah succeeded his father in his prime of youth. His full name
was Sayyid Ahmed Isla'm Shah. He was born in Shahr Ba'bak. Later, he shifted to Kahak
where he passed his life. His mother was Sayyid Khalilah Bibi, the daughter of a
nobleman.
In 783 A.H. (A.D. 1380) Tamerlane, a descendant of Genghis Khan, invaded Seistan,
Mazandaran and Khorassan. In 787 he invaded Iran third time and massacred about a
hundred thousand citizens in Isfahan alone. The whole of Iran was shaken badly by the
brutality of the Tartar. After a hundred and fifty years of Genghis Khan the Isma'ilis had
to suffer once again at the hands of the Mongols with millions of the Muslims in Iran,
Afghanistan and India. This time the tyrant was a Muslim. The famous Persian poet
Ha'fiz of Shiraz lived during this period.
After the death of Pi'r Shams in 757 A.H., in Multan, the Holy Ima'm appointed the Pi'r's
eldest son Sayyid Naseeruddi'n who died in 767 A.H. He was succeeded by his son Pi'r
Sheha Sheha'buddi'n appointed by the Holy Ima'm. Pi'r Sheha'buddi'n too died in 800
A.H. Ima'm Isla'm Shah appointed Pi'r Sadruddi'n bin Pi'r Sheha'buddi'n. Pi'r Sadrudd'in's
Pi'ra'tan lasted nineteen years. In 819 A.H. the Holy Ima'm appointed Pi'r Hasan
Kabi'r'di'n, the youngest son of Pi'r Sadruddi'n. These five Holy Pi'rs had converted over
half a million people to Isma'ilism.89 The converts in Sind, Gujrat and Kathiawar are
now known as the Khojas (a corrupt of Persian word Khwajah meaning: boss or leader).
Those who lived in the Punjab, Kashmir and the Frontier Province are known as the
Shamsis.
After fifty-six years of Ima'mat Ima'm Isla'm Shah died in 827 A.H. (A.D. 1423) in
Kahak. He was buried there. His son Sayyid Mohammed succeeded him.

31. IMA'M MOHAMMED BIN ISLA'M SHAH

Mowla'na Ima'm Mohammed bin Isla'm Shah was born in Kahak. Thousands of Isma'ilis
from India used to travel to Iran to see their beloved Spiritual Father. It was a hazardous
journey through the jungles and mountains of Baluchistan. Many a man travelled all
alone in love of his Ima'm. Anyone who had seen and met the holy Ima'm was
respectfully called as darwaish (dervish), a monk. This word later corrupted to darass or
dharas.
Pi'r Hasan Kabi'rdi'n, his four brothers and his eighteen sons and a daughter all worked
enthusiastically for the da'wat in India and abroad.
After the fall of Alamut, about two hundred years previously, the Isma'ilis had turned to
farming. But now they were gradually going into other occupations such as trade and
service in the police and army.
The Ima'mat of Ima'm Mohammed lasted forty-one years. He died in 868 A.H. (A.D.
1464). He was buried in Shahr Ba'bak. His son Ali succeeded as the Ima'me' Zama'n.

32. IMA'M MUSTANSIR BILLAH-II

Mowla'na Ima'm Mustansir Billah succeeded his father in 868 A.H. His name was Ali but
he was well- known by his title of Mustansir Billah.
Isma'ilis had to observe taqiyya once again because of the enemies--the ruling class and
the orthodox religious leaders of the Muslims--who were still holding vengeance against
them.
Pi'r Hasan Kabi'r'din died during this period. His brother Pi'r Ta'jdi'n was appointed by
the Holy Ima'm to work in India. In 876 A.H. (A.D. 1471) Pi'r Ta'jdi'n was physically
assaulted by some unscrupulous followers in India. Consequently he died. The Holy
Ima'm became angry and discontinued sending his
ta'liqa's90 to the jama'ts of India. But the Isma'ili da'wat continued in India by Sayyid
Mitha, a grandson of Pi'r Hasan Kabi'r'di'n. He lived most of his life in the Punjab and
Kashmir. He was buried in Jammu where he died at an advanced age.
The Holy Ima'm wrote a book, Pandiya'te' Jawa'nmardi, in Persian.
Ima'm Mustansir Billah died in 880 A.H. (A.D. 1476) in Shahr Ba'bak. He was buried
there. His son Sayyid Mahmood Shah known as Ima'm Abd Slaam succeeded him.

33. IMA'M ABD SALAAM

Mowla'na Ima'm Abd Salaam was born in Shahr Ba'bak. His name was Mahmood Shah.
He was also addressed as Shah Salaam-Ullah. He succeeded to the throne of Ima'mat in
his prime of youth at the age of twenty-one. He was born in 859 A.H. (A.D. 1456).
Isma'ili da'wat continued. But it slowed down due to unfavourable circumstances. In
India it spread throughout the North Province and in the Central Asia territories. A
deputation from India arrived in the court of the Holy Ima'm and begged his forgiveness
in the matter of Pi'r Ta'jdi'n's death. Ima'm Abd Salaam pardoned the jama't and gave
them a book known as Pandiya'te' Jawa'nmardi (Maxims of the Righteous) written by
Ima'm Mustansir Billah-II. They were ordered to respect the book as if it was their Holy
Pi'r. Later, the Holy Ima'm appointed Pi'r Haider Ali.
The titles of Varas and Ra'i were created by the Holy Ima'm who conferred these upon
the leaders of the jama'ts. The title of Varas was equivalent to a vazier (minister); this
was also known as Darga'hi.
A famous Isma'ili poet Kha'ki Khorasani was living during this period.
The Shi'a and Sunni differences brought a war between Shi'a Iran and Sunni Turkey.
Turk Sulta'n Mohammed-II invaded Iran and defeated Shah Husain in 899 A.H. (A.D.
1494). Later, Shah Isma'il Safawi established his kingdom after deposing and killing
Shah Husain in 901 A.H. during the Ima'mat of Ima'm Gharib Mirza.
Ima'm Abd Salaam spent almost all his life in Shahr Ba'bak and died there in 899 A.H.
(A.D. 1494), at the age of forty. His son Ima'm Ghari'b Mirza succeeded him.

34.IMA'M GHARI'B MIRZA

Mowla'na Ima'm Ghari'b Mirza was born in Shahr Ba'bak where he lived till the death of
his father. His name was Shah Abba's. He was also known as Shah Mustansir Billah-III.
When he succeeded to Ima'mat he changed his residence to Anjuda'n, a hill-reseort near
Mahala't. This change of residence gave a tremendous upliftment to the Isma'ilis all over
Iran. Isma'ili da'wat, headed by Pi'r Haider Ali was going on well in Turkey and Central
Asia.
Shah Isma'il Safawi became the king of Iran in 901 A.H. He was himself a Shaikh of a
su'fi sect and had thousands of followers. Within five years of his rule he established law
and order in the whole of Iran and became the absolute ruler.
The Holy Ima'm lived a private life and kept away from politics. He died in Zil-Hijja, 902
(A.D. 1498) leaving his son Sayyid Mohammed Abu-Zar Shah to succeed him. His
Ima'mat lasted three years.
35. IMA'M ABU-ZAR ALI
Mowla'na Ima'm Abu-Zar Ali ascended to the throne of Ima'mat in 902 A.H. He was
born during the Ima'mat of his great-grandfather. His name was Mohammed. He was also
known as Sayyid Noordi'n Shah.
In 907 A.H. the Shah of Iran Isma'il Safawi declared Ithna'sherism to be the state
religion. The Isma'ilis in Iran, afraid of persecution once again, had to observe taqiyya.
But after sometime the Ima'm married a Safawi princess. This marriage strengthened the
relation between the Holy Ima'm and the Safawi ruler making the situation tolerable for
the Isma'ilis.
The thirtieth Isma'ili Pi'r, Sayyid Haider Ali Shah, died at an advanced age. His son
Sayyid Ala'uddi'n was appointed by Ima'm Abu-Zar Ali to Pi'ra'tan. The family of Pi'r
Hasan Kabi'r'di'n was propagating Isma'ili faith in India under the guidance of the Holy
Ima'm through his Vaki'l, agent.
After a little over twelve years of Ima'mat the Holy Ima'm died in Anjuda'n in 915 A.H.
(A.D. 1511). He was buried there. His son Sayyid Ali Shah succeeded him.

36. IMA'M MU'RA'D MIRZA

Mowla'na Ima'm Ali Shah, otherwise famous as Sayyid Mu'ra'd Mirza, succeeded his
father in 915 A.H. He was also known as Shah Mu'ra'd. He was very generous. He never
disappointed a beggar.
Because of his mother Sa'bra Kha'toon, a Safawi princess, he had very cordial relations
with the royal family. He was extremely respected and loved. This reflected favourably
for the Isma'ilis in Iran. Besides small trade and farming, the Isma'ilis were serving in
military and civil services.
The Holy Ima'm did not travel much during his five years of Ima'mat. He passed most of
his time in religious duties at home. He was very famous and popular among the learned
class.
Pi'r Ala'uddi'n died in Khorasan. His son Sayyid Qa'sim Shah was appointed by Ima'm
Mu'ra'd Mirza to Pi'ra'tan. Kha'ki Khora'sani was the most popular poet of this time. His
poetry helped the activities of Isma'ili da'wat.
Ima'm Mu'ra'd Mirza died in 920 A.H. (A.D. 1516) in Anjuda'n. He was buried there. A
beautiful tomb was erected over his grave. His son Sayyid Noor Shah known as Sayyid
Zulfiqa'r Ali succeeded him.

37. IMA'M ZULFIQA'R ALI

Mowla'na Ima'm Zulfiqa'r Ali was born in Anjuda'n, during the Ima'mat of his great-
grandfather Ima'm Ghari'b Mirza. He succeeded his father at the young age of twenty.
His name was Sayyid Noor Shah. He was also addressed as Shah Khali'lullah.
The famous Isma'ili poet Kha'ki Khora'sani was living in his home village of Deezba'd
near Khorasan. Sultan Sali'm of Turkey invaded Iran. Safawi Shah Isma'il ran away and
reappeared after the Turks left. The war had damaged plantations and animals to a great
extent. As a major farming community the Isma'ilis suffered most. Otherwise they were
quite happy with their religious freedom.
Pi'r Qa'sim Shah looked after the affairs of religion and its propagation. He sent his da'is
to Badakhshan and Afghanistan. In India Sayyid Ima'm Shah son of Pi'r Hasan Kabi'r'di'n
died in the month of Ramaza'n, 920 A.H.
Ima'm Zulfiqa'r Ali died in 922 A.H. (A.D. 1518) in Anjuda'n after about two years of
Ima'mat. He was buried there. His son Sayyid Nooruddi'n succeeded him.

38. IMA'M NOORUDDI'N ALI

Mowla'na Ima'm Nooruddi'n Ali succeeded his father in 922 A.H. He was also known as
Sayyid Noor Shah. He was born in 917 A.H. (A.D. 1513) in Anjuda'n.
Shah Isma'il Safawi died in 930 A.H. He was succeeded by his eleven-year-old son
Tahma'sp (A.D. 1524--76). The Shah gradually became powerful as the years passed. In
950 A.H. (A.D. 1543) he helped Mogul king Huma'yoon of India to regain his lost throne
at Delhi from Sher Shah Soori.
Poet Kha'ki Khorasani was imprisoned by the king because of his poems in praise of the
Holy Ima'm. He died in jail and was buried in his home-town Deezba'd.
Pi'r Qa'sim Shah bin Pi'r Ala'uddi'n died after a short illness. His son Pi'r Naseer
Mohammed was appointed to Pi'ra'tan by Ima'm Nooruddi'n Ali. He was he thirty-third
Pi'r of the Isma'ilis.
After thirty-five years' Ima'mat, Ima'm Nooruddi'n Ali died in Anjuda'n in 957 A.H.
(A.D. 1550). He was buried there. His son Sayyid Shah Kali'lullah Ali succeeded him as
the Ima'me' Zama'n.

39. IMA'M KHALI'LULLAH ALI

Mowla'na Ima'm Ali, known as Shak Khali'lullah succeeded to Ima'mat at a young age
but managed the spiritual affairs of the ever-increasing number of the Isma'ili jama'ts.
During the early years of his Ima'mat the political instability prevailed throughout Iran,
but the Ima'm remained aloof. He appointed Pi'r Agha Ha'shem son of Pi'r Naseer
Mohammed as the Pi'r after the death of the later. Sayyid Da'ood was acting as the Vakl'l,
and agent, appointed by the Holy Ima'm. Sayyid Da'ood was responsible for da'wat and
other religious affairs in Indian jama'ts. He lived in Sind where he died in 1005 A.H.
during the Ima'mat of Ima'm Niza'r Ali.
After thirty-six years' of Ima'mat Mowla'na Ima'm Khali'lullah Ali died in 993 A.H.
(A.D. 1585). He was buried near the tomb of his father in Anjuda'n. He was succeeded by
his son Sayyid Niza'r Ali.

40. IMA'M NIZA'R ALI

Mowla'na Ima'm Niza'r Ali was born in Anjuda'n to a Safawi princess. He was also
known as Shah Ata'ullah.
The fortieth Isma'ili Ima'm Shah Niza'r rebuilt Kahak which was to become the abode of
many future Ima'ms. From Anjuda'n he shifted his residence to Kahak. Once again the
da'wat picked up momentum and Isma'ilis from various countries visited the Darkha'na,
the Centre, to see their Holy Ima'm frequently.
Ima'm Niza'r appointed Sayyid Mohammed Zama'n son of Pi'r Agha Ha'shem Shah, who
had died earlier, as the Pi'r. Sayyid Da'ood also died in India. Another Isma'ili da'i Sayyid
Abdul Nabi, a descendant of Pi'r Sadruddi'n, had lived in India during this period. He was
later killed in Iran, while travelling, in 999 A.H. Hundreds of Sayyids, the descendants of
Pi'r Sadruddi'n, and bhagats (convert-devotees) had been working for the da'wat of holy
Isma'ili faith.
Hundreds of Indian Isma'ilis were travelling to Iran to pay their homage to their beloved
Spiritual Father. Many of them permanently settled in Kahak. They were known as
Ata'ila'his or Ata'i's.
Ima'm Niza'r Ali died in 1038 A.H. (A.D. 1629) in Kahak. He was buried there. His
Ima'mat lasted forty-five years. His son Sayyid Ali succeeded to the throne of Ima'mat
after him.

41. IMA'M SAYYID ALI

Mowla'na Ima'm Sayyid Ali was born in Kahak. He was also known as Shah Isma'il,
Agha Hasan Shah and Shah Abuo-Hasan Baig.
Because of a relationship through his mother and grandmother with the Safawi kings the
Holy Ima'm had a great influence in the court. The Shah gave him the governorship of
Kerman, the province mostly populated by Isma'ilis. Therefore, the Holy Ima'm shifted
his residence from Kahak to Kerman. The popularity of the Isma'ilis was greatly
increased. This made it easy for them to enter, once again, into the civil and military
services throughout the country.
The thirty-fifth Isma'ili Pi'r Mohammed Zama'n son of Pi'r Ba'ba Ha'shem Shah died after
a short illness. His son Sayyid Agha Azi'z was appointed as the Pi'r by Ima'm Sayyid Ali.
After thirty-three years of Ima'mat Mowla'na Ima'm Sayyid Ali died in Kerman in 1071
A.H. (A.D. 1661). He was buried there. A beautiful tomb was erected over his grave. He
did not travel much. He spent almost all his life in Kahak and Kerman. He was succeeded
by his son Agha Hasan Shah.

42. IMA'M HASAN ALI

Mowla'na Ima'm Hasan Ali was born in Kahak during the Ima'mat of his father
MOwla'na Ima'm Sayyid Ali. He was also known as Sayyid Ba'qir Shah. His mother was
Sarawi princess. In 1085 A.H. he, too, married the daughter of Safawi king, Shah Isma'il-
II.
After the death of his father in Kerman the Holy Ima'm changed his residence to
Mahala't. Isma'ili da'wat spread to Turkey, Armenia and Crimea. Pi'r Agha Mehra'b Baig
was appointed as the Pi'r father, Pi'r Agha Azi'z. Shah Husain Safawi handed over the
province of Kerman in 1105 A.H. to be governed directly by Ima'm Hasan Ali himself.
Mostly the Isma’ilis populated the province. Ima'm Hasan Ali shifted to Kerman where
he died in 1106 A.H. (A.D. 1695). He was buried in Jajjaf, in Iraq, according to his will.
His Ima'mat lasted thirty-five years. His son Ima'm Qa'sim Ali succeeded him.

43. IMA'M QA'SIM ALI

Mowla'na Ima'm Qa'sim Ali was also known as Agha Ja'fer Shah. He was born in Kahak
in 1086 A.H. (A.D. 1675). He succeeded to the throne of Ima'mat at the age of twenty
after the death of his father Ima'm Hasan Ali Shah in 1106 A.H.
Safawi king Sultan Shah was his contemporary. The last Safawi king was Shah Abba's
who died in 1150 A.H. (A.D. 1737) sand Na'dir Shah became the ruler of Iran. Na'dir
Shah Durra'ni was a shepherd boy born of a humble family. He was by profession a
brigand chief. He had helped the Shah in wars against Afghanistan. Later, he entered the
service of Shah Tahma'sp. Owing to the incompetence of his master, Na'dir became the
de facto ruler of the state. On the death of Shah Tahma'sp his infant son Shah Abba's was
istalled as the king but the power remained in the hands of Na'dir Shah. After the death of
Shah Abba's he was proclaimed as the Shah of Iran.
Ima'm Qa'sim Ali appointed his teenaged son Sayyid Abul Hasanali as the Pi'r. He was
also addressed as Pi'r Shah Hasan Baig. He was the forty-second Holy Pi'r of the
Isma'ilis.
The Holy Ima'm died after a prolonged illness in Kerman in 1143 A.H. (A.D. 1730) at the
age of fifty-seven. He was buried there. He reigned as the Ima'me'Zama'n for thirty-seven
years. His son Pi'r Agha Abul Hasanali succeeded him as the Ima'me'Zama'n.

44. IMA'M ABUL HASANALI

Mowla'na Ima'm Agha Abul Hasanli Shah was born in Shahr Ba'bak. His other names
were Shah Mohammed Hasan and Hasan Baig. He succeeded to the throne of Ima'mat in
1143 A.H.
He became the ruler of Kerman after the death of his father but after some time he
resigned during the reign of na'dir Shah and went to Mahala't where he lived until his
death.
The Safawi dynasty ended with the death of Shah Abba's son of Shah Tahma'sp-II in
1150 A.H. (A.D. 1737). Na'dir Shah Durra'ni took over as the absolute ruler of Iran.
When Na'dir Shah invaded India, in January 1739, he requested the Holy Ima'm to
accompany him in order to bring good luck. The Holy Ima'm went with the Shah but
returned home after the conquest of Lahore. The death of Nadi'r Shah, in 1163 A.H.
(A.D. 1749), spread laslessness and chaos throughout the country. Kari'm Khan Zand
eventually took over as the king and established law and order. He was a great admirer of
the Holy Ima'm and the Isma'ilis. He proudly called himself as the agent of Ima'm Abul
Hasanali Shah. He died in 1193 A.H.
Before going to India with Na'dir Shah, the Holy Ima'm handed over PJi'ra'tan to his
younger brother Mirza Mohammed Ba'qir. In India the work of da'wat was looked after
by Sayyid Reamatullah Shah assisted by Sayyid Hasan Shah and the descendants of
Sayyid Da'ood.
Ima'm Abul Hasanali Shah died after fifty-one years of Ima'mat in 1194 A.H. (A.D.
1780) in Mahala't. He was buried in Najjaf. His son Shah Khali'lullah succeeded him at
the age of forty-one.

45. IMA'M KHALI'LULLAH ALI

Mowla'na Ima'm Shah Khali'lullah Ali was born in Kerman in 1153 A.H. (A.D. 1749). At
the age of two he joined his father in Mahala't. He was married to Bibi Maryam Kha'toon,
the daughter of his uncle Pi'r Mirza Mohammed Ba'qir. She gave birth to Agha Hasanali
Shah in Mahala't in 1220 A.H. (A.D. 1805-6).
In 1193 A.H. the Shah of Iran, Kari'm Khan Zand, died and was succeeded by his brother
Zaki Khan But his reign was short lived. The country had plunged into disorder for many
years. At last the Zands were overthrown and purged by the Ka'ja'rs (Qa'cha'rs). Shah
Fatehali ascended the Peacocck Throne of Iran in 1212 A.H. (A.D. 1798).
Pi'r Mirza Mohammed Ba'qir, the uncle and father-in-law of the Holy Ima'm, was living
in Mahala't. Sayyid Ghula'mali Shah, a descendant of Pi'r Sadruddi'n was working for the
Isma'ili da'wat in India on behalf of the Holy Ima'm. On his death 1207 A.H. Sayyid
Mohammed Shah was appointed as a da'i by the Ima'm.
Ima'm Shah Khali'lullah had four sons: Shah Hasanali, Mohammed Taqi Khan,
Mohammed Abul-Hasan Khan and Mohammed Ba'qir Khan; and two daughters: Shah
Bibi and Gohar Ta'j Begum.
Ima'm Shah Khali'lullah was murdered by some Ithna'sheri fanatics in Yezd in 1233 A.H.
(A.D. 1817). He was eighty years old. His Ima'mat lasted thirty-nine years. He was
succeeded by his son Agha Sha Hasanali. Ima'm Shah Khali'lullah was buried in Najjaf.

IMA'MAT IN INDIA
(1842-1897)
46. IMA'M HASANALI SHAH
Mowla'na Ima'm Agha Hasanali Shah was born in Mahala't in 1220 A.H. (A.D. 1805).
He was also known as Sayyid MOhammed Husain Al-Husaini Mahala'ti. He was very
handsome and strong. He was very fond of horse-riding and military exercises.
He was about thirteen years old when he succeeded his father who was murdered by
some fanatics. King Fatehali Qa'cha'r promptly sentenced the assassins and their leader
Mullah Husain Yezdi to death and greatly comforted Ima'm Hasanali Shah and the
Isama'ilis. He gave him his daughter in marriage and decorated him with the title of Agha
Khan (now spelled Aga Khan), meanilng: Lord of the Chiefs. He was the first Aga Khan.
After the death of the king, civil war broke out in Iran, but soon order was restored by his
grandson Mohammed with the help of Ima'm Hasanali Shah.
He was greatly honoured by the young king but this infuriated his enemies. A friction
developed between the Ima'm and the prime minister, Mirza Aka'shi, which turned into
an armed conflict. The Holy Ima'm left Iran for good and arrived in Sind, Pakistan, via
Afghanistan towards the end of 1258 A.H. (A.D. 1842). Later he moved to Bombay
where he lived till the end of his life. His arrival in India was a great historical event for
the Isma'ilis. It has a great religious significance as it was predicted by Isma'ili Pi'rs three
centuries before.
In 1252 A.H. (A.D. 1836) a dissident group of a few families was ex-communicated by
the jama't in India. They turned Sunnis and were called Ba'hrbbaid,91 meaning the
expelled brothers. These agitators brought a suit in the High Court of Bombay, in 1282
A.H. (A.D. 1866) against the Holy Ima'm and the leaders of the jama't purporting that the
Khoja's were Sunnis, who were converted by a Sunni saint, Pi'r Sadruddi'n; and therefore
the Aga Khan, who was a Shi'a, had no jurisdiction over the jama't. This case was known
as the Chief Justice Sir Joseph Arnold in favour of the Isma'ilis.
Queen Victoria of Britain conferred upon the Holy Ima'm the hereditary royal title of His
HIghness after considering the Background of his roual position and his family, and his
help to Britain in the first Afghan War.
The Holy Ima'm had four son: Agha Ali Shah, Agha Jehangir Shah (popularly known as
Agha Jangi Shah), Agha Jala'l Shah and Agha Akbar Shah.
Ima'm Agha Hasanali Shah died in 1298 A.H. (12th of April, 1881) and was buried in
Bombay at Mazagon where a splendid tomb was erected over his grave which is now
known as Hasana'ba'd. He was succeeded by his fifty-two-year old son Agha Ali Shah.

47. IMA'M ALI SHAH

Mowla'na Ima'm Ali Shah, the Aga Khan-II, was born in 1246 A.H. (A.D. 1830) in
Mahala't. His mother, Sarwar Jeha'n, was the daughter of the Shah of Iran, Fatehali
Qa'sha'r. He was very fond of hunting and travelling.
He came to India with his father who had appointed his as the Pi'r. Pi'r Agha Ali Shah
and his father Ima'm Hasanali Shah had travelled all over India to meet the jama'ts.
Mowla'na Ima'm Ali Shah married Maryam Sulta'n the daughter of an Iraqi nobleman, to
whom two sons were born. She died in Iran before the Ima'm migrated to India with his
father and relatives in 1258 A.H. (A.D. 1842). His two sons, Agha Sheha'buddi'n Shah
and Agha Noor Shah, were born in India. His second marriage took place in Bombay
with a Shirazi noblewoman in 1260 A.H. (A.D. 1844). She died childless after a few
years. Then he married Shamsul Mulk, the granddaughter of the prime minister of Iran
during the reign of Shah Fatehali Qa'cha'r. Her mother Ta'judowleh was a granddaughter
of the Shah. The Holy Ima'm had married five wives one after the other.
From this third marriage the Ima'm's successor Sulta'n Mohammed Shah was born in
1294 A.H. (A.D. 1877).
His eldest son Pi'r Agha Sheha'buddi'n died at the age of thirty-three in Rajab, 1302 A.H.
May 1885) in Poona. Within three months his second son Agha Noor Shah also died in
an accident. Soon after Ima'm Agha Ali Shah fell sick and died at the age of fifty-six, on
Monday the sixth of Zul-Qua'da, 1302 A.H. (17th August, 1885).
His eight-year-old son Agha Sulta'n Mohammed Shah succeeded as the Ima'me'Zama'n.

IMA'MAT IN EUROPE
from 1897
48. IMA'M SULTA'N MOHAMMED SHAH
Mowla'na Ima'm Sulta'n Mohammed Shah, the Aga Khan-III, was born on Friday the
twenty-fifth of Shawwa'l, 1294 A.H. (2nd of November, 1877) at Karachi (Pakistan)
during the Ima'mat of hi grandfather Agha Hasanali Shah.
He was four years old when his grandfather died and four years later he himself became
Ima'm after the death of his father on monday, the sixth of Zul-Qua'da, 1302 A.H. (17th
of August, 1885).
The Holy Ima'm went to Europe in 1897 where he lived most of his life.
During the Ima'mat of Ima'm Shah KLhali'lullah some Indian Isma'ilis had settled in
Zanzibar in the last quarter of the eighteenth century. Long before Agha Hasanali Shah
succeeded his father, the Isma'ilis in Zanzibar were well settled as an organized jama't
having their contact with the Darkha'na through the jama't of Muscat. Emigration to East
Africa continued at a slow pace which was increased by the further encouragement from
the young Ima'm Sulta'n Mohammed Shah. This great Ima'm transformed the weak and
insignificant jama't of East Africa into the most organized and influential community of a
cultured, educated, religious and progressive people in Africa.
As mentioned above that during the Ima'mat of Ima'm Agha Hasanali Shah some
mischievous people were ex-communicated, from the jama't, who were called as
Ba'hrbhais. They continued their subversive activities against the Holy Ima'm and the
Isma'ili faith in collaboration with their Isma'ili relatives and friends who did not secede
openly. Consequently another group of dissidents gave up their Isma'ili faith in favour of
Ithna'sherism in 1901. They were called as the Khoha Ithna'sheris. They numbered
between three hundred and four hundred.
The seceders, in course of time, instigated some discontented members of the Ima'm's
family who brought a case against the Holy Ima'm in the High Court of Bombay in 1905.
The case No. 725 of 1905 is well known as the Haji Bibi Case. Haji Bibi was a
granddaughter of Ima'm Hasanali Shah and the daughter of Agha Jangi Shah and wife of
Agha Muchal Shah. She had claimed her share in the income of the jama't, who, she said,
were the followers of her grandfather. She and her supporters lost the case with cost. Mr.
Justice Rusell, the Chief Justice, delivered his judgement in this historic case on the third
of September, 1908 in favour of the Holy Ima'm. He confirmed the pedigree of the
Ima'ms from Mowla Ali and the Ima'm's sole authority over his Isma'ili followers.
The four Ima'ms before him had had over sixty years of Ima'mat, his was the longest. The
four Ima'ms were: Ima'm Mohammed al-Mehdi, 262-322 A.H.; Ima'm Mustansir Billah-I,
427-487 A.H.; Ima'm Qa'sim Shah, 710-771 A.H.; Ima'm Agha Hasanali Shah, 1233-
1298 A.H. Ima'm Agha Sulta'n Mohammed Shah's Ima'mat lasted from 1302 to 1376
A.H. (August, 1885-July, 1957).
The most glorious period for Isma'ilis was the Ima'mat of the forty-eighth Ima'm, the Aga
Khan-III. After the Arabian period of Isma'ili glory, from Ima'm Mo;hammed al-Mehdi
to Ima'm Mustansir Billah-I, and the Persian period, from Ima'm Ha'di to Ima'm Ala'ddi'n
Mohammed, came the turn of the Indian period, from Ima'm Hasanali Shah to Ima'm
Sulta'n Mohammed Shah. The Indian Isma'ilis arranged and celegrated the Golden
Jubilees in Bombay in 1936 and in Niarobi in 1937; the Diamond Jubilees in Bombay in
1946 and in Dar es Salaam in 1946 and the Platinum Jubilees in Cairo in 1953 and in
Karachi in 1954, be weighing the Holy Ima'm physically against gold, diamonds and
platinum respectively to express their devotion and gratitude to their Spiritual Father who
did so much for them. The precious gifts were placed at the feet of their Ima'me'Zama'n.
Accepting the gifts he appreciated the devotees' feelings and love for him, but graciously
gave these back to be used for the economic and the educational upliftment of the jama'ts
in India, Pakistan and Africa.
The great Ima'm, like his ancestors, not only raised the material and spiritual conditions
of his followers but also worked untiringly for Isla'm in general. The founding of the All
India Muslim League in1906, the establishment of the Alighar Muslim University
in1911, His struggle for saving Turkey from Greek expansionist ambition in 1920, his
efforts to preserve the Caliphate after the fall of the Ottoman Empire in 1921, his stand
for the Palestinians in 1929, the building of hundreds of Medrisa (schools for teaching
Isla'm) and mosques in Africa, India and Pakistan and his work for the Pan-Isla'mism are
but a few examples of his great services for the cause of Isla'm. For humanity at large, he
worked untiringly for the independence of the Indian sub-continent from the British
Empire and also the emancipation of the other peoples from Euro[ean colonialism. He
was representing the Indian government in the League of Nations whose president, he
was elected in 1937 just before the second World War. He tried his best through
diplomatic efforts to avert the first and the second World Wars.
He wrote a book "India in transition" on the Indian problems, in 1918. The book was
published by the Times of India Press, Bombay. It won a worldwide acclaim. Baal
Ganga'dhar Tilak, a political ancestor of Mahatama Gandhi, remarked that it was "the
political Geeta of India".
He married four wives one after another. His first wife Shahza'di Begum was his cousim
whom he married in 1897 at the age of nineteen. She was divorced. She died in 1926. His
second wife was Mlle. Theresa Maglian whom he married in 1908 in Cairo. She was the
mother of Prince Aly Solomone Khan. Princess Theresa died on the first of December,
1926 at the age of thirty-seven. His third marriage took place on the seventh of
December, 1929 with Mlle. Andree Carron who gave birth to his second son, Prince
Sadruddi'n, on the seventeenth of January, 1933 at Neuilly-sur-seine. His fourth wife was
Omm Habibah, the Ma'ta Sala'mat, whom he married in 1944.
His sons Prince Aly S. Khan and Prince Sadruddi'n, have followed the footsteps of their
illustrious father. Prince Aly sacrificed his life in May, 1960, while serving Isla'm,
without remuneration, as the representative of the then biggest Muslim country, Pakistan,
at the United Nations. Prince Sadruddi'n has also been serving humanity at large by
working at the United Nations without remuneration, for the refugees all over the world,
as the High Commissioner for Refugees.
Ima'm Sulta'n Mohammed Shah passed away at the age of eighty-two on Thursday the
twelfth of Zil-Hijja, 1376 A.H. (11th of July, 1957) at his residence Bar'kat Villa in
Geneva, Switzerland. He was temporarily buried on the nineteenth of July, 1957 at
Aswan in Egypt. When the tomb was ready the sacred body was permanently buried in it
on Friday the eleventy of Sha'ba'n, 1379 A.H. (20th of February, 1959) by his sons and
grandsons. About four thousand Isma'ilis from all parts of the world attended the
ceremony.
According to his will his grandson Shahza'da Kari'm bin Aly succeeded him as the Ima'm
and the Pi'r of the Isma'ilis. He wrote: "Ever since the time of my ancestor ALI the first
Imam that is to say ove a period of some thirteen hundred years it has always been
tradition of our family that each Imam chooses his successor at his absolute and
unfettered discretion from amongst any of his descendants whether they be sons or
remoter male issue (notwithstanding that under Shia Moslem Law that issue of a son is
not an heir if there be a son alive) and in these circumstances and in view of the
fundamentally altered conditions in the world invery recent years due to the great
changes which have taken place including the discoveries of atomic science I am
convinced that it is in the best interests of the Shia Moslem Ismailian Community that I
should be succeeded by a young man who has been brought up and developed during
recent years and in the midst of the new age and who brings a new outlook on life to his
office as Imam. For these reasons and although he is not now one of my heirs I
APPOINT my grandson KARIM the son of my son ALY SOLOMONE KHAN TO
SUCCEED TO THE TITLE OF AGA KHAN and to be the Imam and Pi'r of all my Shia
Ismailian followers".
Prince Aly Solomone Khan
Hazrat Shahza'da Aly Solomone Khan was the eldest son of Ima'm Sulta'n Mohammed
Shah and Princess Theresa. He was born on Tuesday the thirteenth of June, 1911 at
Turin.
His grandmother, Mata Sala'mat Lady Ali Shah, was too old to travel to Europe to see
him thus at the age of about twelve he visited Bombay and Poona with his mother to see
her. They arrived in India in January, 1923, and stayed for two weeks. It was the first
occasion that the jama't saw him. He was undoubtedly the beloved of his family as well
as the jama'ts. At the age of nineteen in August, 1930, when he visited Syria, the jama'ts
there went crazy in love after him. For the past hundreds of years the Syrian jama'ts had
not seen amidst them any member of the Nooran'i family.
He was extremely popular in the jama'ts all over the world and was loved by young and
old alike. Very often he was sent by the Holy Ima'm to represent him for religious duties.
He was a great sportsman and a statesman. He was very fond of hunting, travelling and
horse-racing.
On the eighteenth of May, 1936 he married Joan Yarde-Buller, the daughter of Lord
Churston, who bore him two sons, Prince Kari'm Agha and Prince Amyn Mohammed.
His grandmother gave the bride the Muslim name Ta'judowleh. Princess Ta'judowleh
visited the jama'ts of India and Africa where she won the hearts of all.
His Serene Highness Prince Aly was a great champion of Isla'm and never missed an
opportunity to serve and defend it. He had all his life contributed financially, as well as
physically, to the cause of Isla'm.
A warm-hearted friend, an ardent servant of Isla'm, a shrewd horse-breeder, an energetic
sportsman, a lover of speed and motion, a great public speaker, a cautious statesman,
generous and benevolent, he was indeed a great man.
He died in a car accident in Paris on the twelfth of May, 1960. According to his will he
was buried in Salamiya, Syria.
A daughter was born to Princess Rita Aly S. Khan on twenty eighth of December, 1949,
in Laussanne, Switzerland. Mowlana Imam Sultan Mohammed Shah named the baby,
Yasmin. Princess Yasmin, being the first girl born in the family for over half a century,
brought a great deal of happiness to the family particularly her mother.

49. IMA'ME' ZAMA'N SHAH KAR'IM

Mowla'na Ima'm Sulta'n Mohammed Shah was succeeded by his grandson Prince Kari'm
Agha as the Ima'm and the Pi'r of the isma'ilis on the twelfth of Zil-Hijja, 1376 A.H.
(11th of July 1957). He is the Aga Khan Fourth.
Forty-ninth Holy Ima'm Sayyidina wa Mowla'na wa Ima'mona wa Ha'diyna Hazrat
Khuda'vind Sarka'r Ha'zar Ima'm Dhani Salaamat Da'tar His Highness Shah Kari'm Aga
Khan Al-Husaini was born on Sunday, the thirteenth of December, 1936 in Geneva
nursing home. His mother Princess Ta'judowleh Aly S. Khan. From his early childhood
he and his younger brother Prince Amyn Mohammed (b. 14th of September 1937) were
under the care and training of their illustrious grandfather. Both of the brothers were born
prematurely.
He was about two-and-a-half-months old when the Golden Jubilee of his grandfather was
celebrated in East Africa. When World War-II broke out in Europe on the first of
September, 1939 he was hardly three years old. He and his brother were sent away to
Nairobi for safety. At the age of ten he rejoiced over the celebrations of the Diamond
Jubilees of his grandfather in India and Africa. He and his brother did not attend the
weighing-in ceremonies because they were attending school.
He loved his father greatly whom he saw occasionally. But he was looked after, and
trained, by his illustrious grandfather whose decision was final in the family. His
company gave him a lot to understand. He showed a keen interest in religion at an early
age. At seven he had led the Eid prayer in the jama't kha'na of Nairobi on the first of
October, 1943.
In August, 1954 he was sent by his grandfather to Africa to acquaint himself with the
jama'ts and to perform religious ceremonies on behalf of the Holy Ima'm. He was
accompanied by his grandfather to the jamat's of Africa for religious purpose.

Bai'at ceremony
When he became Ima'm himself he declared: "I have dedicated my life to the upliftment
and progress of Isma'ilis all over the world and pray for all your happiness and success".
The first ceremony of bai'at (allegiance) took place at Barakat Villa in Geneva on the
thirteenth of July, 1957. About a score of Isma'ili leaders performed the bai'at of their
new Ima'm. The subsequent ceremonies of bai'at took place at Aswan, Karachi, Bombay,
Nairobi, Zanzibar, Dar es Salaam, Kampala, London and other places.

Takht Nishini
The celebrations of takht nishini (enthronement) followed after three months. The first
event of this kind was held in Dar es Salaam on the nineteenth of October, 1957. It was
attended by his father His Serene Highness Prince Aly S. Khan, his mother Princess
Ta'judowleh, his grandmother Ma'ta Sala'mat Omm Habibah, his brother Prince Amyn
Mohammed, the representatives of the Queen and the government of United Kingdom,
the diplomats of many countries and twenty thousand Isma'ilis and non-Isma'ilis. The
Holy Ima'm wore a maroon robe and qaraqooli cap. The leaders of the jama't presented
him with a rove, a gold pa'gri, a gold signet ring, a gold chain and a sword. Rededicating
his life to the welfare of the Isma'ilis of the world and the faith, he delivered a long
speech elaborating a wide range of subjects. Referring to the Atomic Age he said: "The
most significant thing about the Atomic Age is the new and unbounded sources of energy
which are released for the use of mankind......With the material progress will come many
difficulties as well as blessings......The faith by which we live is the only sure guarantee
that our problems will be surmounted......The younger people among you must be
especially aware of this. Only the faith of your fathers will enable you to live in peace.
The ceremony of takht nishini was repeated in Nairobi on the twenty-second of October,
1957; in Kampala onthe twenty-fifth of October, 1957; in Karachi on the twenty-third of
January, 1958; in Dacca on the twelfth of February, 1958 and in Bombay on the eleventh
of March, 1958.

His emphasis on education

Like his great ancestors, Mowla'na Ha'zar Ima'm places a great emphasis on education.
Addressing a gathering of secondary school students in Dar es Salaam, he said :
"Education is very necessary in this world. Many times man faces failures and
diffidculties but he should solve them...But remember one thing that in future you will
have to carry still heavy responsibilities and for that education is very necessary. It will
help you in two ways: Firstly, by education you will live a happy life in this world and
secondly, there is a thing called humility which comes through education. Remember that
once you will have to leave your families behind and you will be able to face the future
problems only if you have acquired education and your families will also live a happy life
if you have educated them...If you will not acquire education, not only you, but your
children will also have to suffer".

His personality
He dislikes publicity. He works hard and expects his folllowers to be hardworking. He is
extremely handsome and charming. He is very kind and gentle and preaches to his
spiritual children to be so. "With humility, tolerance and respect for each other, by honest
work and straight dealings", he said in Bombay to his spiritual children, "you will earn
the true friendship of your fellows. It does not matter whether you are wealthy or poor,
whether you are in business or other professions, whether you work with hands or brain,
your spiritual obligations are equal."
His spiritual children love him more than anything in the world-more than even their own
lives. The relationship between the Holy Ima'm and them is based on the teaching of God
in the Holy Qura'n. The Muslims are told to love and obey the Holy Prophet and his
descendant Ima'ms. Love begets love. He, too, loves them. "I want to assure you all," he
has repeatedly told his spiritual children, "that you are near me and ever present in my
heart and thoughts. I have dedicated my life to the upliftment and progress of the Isma'ilis
all over the world and I Pray for all your happiness and success."
Once he arrived at the airport of Dar es Salaam with a leg in plaster (he had a minor
accident). Although he looked quite cheerful, the discomfort he was feeling was quite
apparent. The author begged him to cancel all the jama'ts engagements and take rest. He
replied smilingly that it would hurt him more if he disappointed his spiritual children. He
performed all his duties.
Within three years of his grandfather's death he lost his loving father Shahza'dah (Prince)
Aly S. Khan. It was a terrible shock to the Noora'ni family and the Isma'ili jama'ts, and
indeed to the whole world.
During the past sixteen years of his glorious Ima'mat some great events have taken place,
inside and outside the community. For the first time in the history of mankind man has
conquered space and set his foot on the Moon. Man's scientific missions (instrumental) to
Mars and the outer space have successfully been carried out. An extensive research has
been started to find out the ways and methods of using the atomic energy for useful
purposes. A tremendous scientific and human progress, in many fields, has been taking
place during the last two decades which man had never known before.

Communal Progress
The communal progress of Isma'ilis under the guidance of Mowla'na Ha'zar Ima'm is also
unique in their history. The unity of the jama'ts throughout the world is a matter of great
significance. Communication and contact between the jama'ts of the world have been
established to a level unknown before. The Holy Ima'm has visited the jama'ts of the
various countries, never visited by any Ima'm in the past, such as Rwanda, Burundi,
Za'ire, Ivory Coast, United States, Canada, Gilgit, Hunza and Comoro. Though inspired
and started by Ima'm Sulta'n Mohammed Shah, the Isma'ili Building Societies, the
housing-for-all schemes, have been completed, according to their targets, during the last
decade in many counties. The new settlements of the jama'ts have taken place in
Argentina, Austria, Bahamas, Belgium, Canada, Chile, Comoro, Denmark, Germany,
Hong Kong, Italy, Ivory Coast, Libya, Norway, Portugal, Spain, Sweden, Switzerland,
Trinidad, United States and Venezuela. Once a British journalist asked Ima'm Sulta'n
Mohammed Shah about the places in the world where the Isma'ilis were living. The Holy
Ima'm promptly replied, "Except in Hell they are living everywhere."
The youth have replaced the traditional monopoly of the old in leadership and have since
shown their mettle. A remarkable progress in the community, throughout the world, has
been made inthe fields of education, religious as well as secular and professional. Many
countries in Africa achieved independence where Isma'ilis have been living for a
longtime. They have always been guided by their beloved Ima'm in all walks of life.
Inspite of creeping atheism, prevailing anti-religous forces, love of materialism and evil
temptation, the Isma'ilis particularly the youth have expressed remarkable interest in their
faith under the dynamic personality of their most beloved Spiritual Father.
Mowla'na Ha'zar Ima'm married Begum Salima on the twenty-eighth of October, 1969 in
Paris. They have a daughter, Princess Zahra, born on the eighteenth of September, 1970,
and two sons, Prince Rahi'm, born on the twelfth of October, 1971, and Prince Husain,
born on the tenth of April, 1974.
Ima'mat is ever-lasting. It has survived through ups and downs of its long history since
the death of the Holy Prophet of Isla'm. It will continue to remain for ever according to
the covenent of Allah.
Ima'mat is a favour and a gift of God to mankind.

HISTORY OF THE HOLY PI'RS

"Pi'r Sadruddi'n, Pi'r Hasan Kabi'r'di'n, Pi'r Naseeruddi'n,
Pi'r Sa'hib'di'n and othe Pi'rs went through great difficulties and insults
with great tolerance, sacrificed property and life and
propagated the Isma'ili Faith in India. They brought you to the doorsteps
of the House of Ima'm Isla'm Shah."92
(Mowla'na Ima'm Sulta'n Mohammed Shah)
Pi'r in Persian means an elder, a sage, a learned, an advanced person. In Isma'ilism the
word is especially used for the Ima'me' Musta'uda that is Hujjatul Ima'm, the Ima'm's
trustee or deputy. The Pi'r is the Head of the Da'wat, the mission department, and acts as
a link between the jama't and the Holy Ima'm.
It is the Pi'r through whom the disciple recognizes the Ima'm, the Noor of Allah. The Pi'r
teaches the faith. Without a teacher nothing could be learnt properly.
The Ima'm is the Supreme Authority appointed directly by Allah. He is the asa's
(foundation, cause, root) and Pi'r is the na'tiq (conversant, conversationist, messenger).
Ima'm is Hujjatullah and Khali'fatullah, the Vicegerent of God;93 while Pi'r is Hujjatul
Ima'm and Khali'fatur Rasoolullah. PJi'r is appointed from the family of the Holy Ima'm
and remains as such for life. There is always a Pi'r-one at a time-for all the jama'ts of the
world. He is holy and divine and must be obeyed because he is second only to the Holy
Ima'me'Zama'n. It is the concern of the Ima'm solely whether to appoint a Pi'r or to keep
that authority to himself.
Among the Su'fis a pi'r is called mu'rshid, meaning: a spiritual guide or a teacher. In our
Gina'ns there are various references to Pi'r mentioned as mu'rshid, pi'r, agu'wa, satgur,
gu'r and gu'ru.

1. NABI MOHAMMED
The world has already passed nine cycles of 432,000 years each and is now passing
through its tenth, and the last, cycle starting from six thousand years before the time of
the Holy Prophet of Isla'm. Naboowat, the Prophethood, ended with him. He was the last
Nabi.
He was the first and the greatest teacher of the Religion of God, Isla'm. Sufi's consider
him to be the mu'rshidil awwal, the first teacher or the first master.

2. PI'R HASAN
The second mu'rshid was Hazra't Hasan bin Ali. The Holy Prophet said: "Hasan is from
me and I am from him." The Holy Prophet used to teach him the Holy Qura'n and its
meaning. Pi'r Hasan used to teach and preach whenever and wherever he got a chance to
do so. He was very kind and gentle. Once he was passing through a busy street of
Medina. A Syrian from Mua'wiya's kingdom abused him. Hazrat Hasan smiled at him
and invited him to a lunch as he (the Syrian) seemed to be a traveller. The Syrian at once
threw himself at the feet of Pi'r Hasan and cried for forgivemenss. Pi'r Hasan was
poisoned to death by Mua'wiya in 50 A.H.94

3. PI'R QA'SIM
The third in line was Pi'r Hasan's son Pi'r Qa'sim. He was born in Median in 47 A.H. He
was very handsome and robust. From his early childhood he spent most of his time in
prayer and mediatation while his friends played. He sacrified his life for the sake of his
Ima'm at Kervala at the age of fourteen.

4.PI'R JA'FER
The fourth Pi'r was Hazrat Ja'fer bin Ima'm Husain. He was born in 49 A.H. in Medina.
He was also martyred at Kerbala.95

5. PI'R ZAINUL A'BEDI'N

The fifth Holy Pi'r was Ima'm Zainul A'bedin. He was born in Medina in 38 A.H. He was
with his father at Kerbala. He became Ima'm and Pi'r of the momineen at the age of
twenty-two. He was tall and thin. He fasted most of the days in a month and spent the
greater part of night in prayers.
His name was Ali but popularly known as Zainul Abedi'n. He was very wise and learned.
He spent most of his life in teaching
and preaching. Once he was in a deep mediatation at night. A fire broke out in the house
due to the negligence of a servant. All of the occupants ran away outside the house but
the Shah Pi'r Zainul Abedi'n did not move. Hundreds of people gathered quickly and
extinguished the fire. Next day he told the inquisitive people that he was busy with his
Creator. He wrote a book "Sah'fa'e'Sajja'dia". He died in 95 A.H. at the age of fifty-seven.

6. PI'R AMIR AHMED

Pi'r Amir Ahmed the sixth Isma'ili Pi'r, was none other than Ima'm Ja'fer es-Sa'diq.96
Ami'r means a prince. His names were Ahmed and Ja'fer; and his kuni'yat was Abu
Isma'il. But he was popularly known as As-Sa'diq. He was born in Medina in 83 A.H. He
and his father Mohammed were trained by Ima'm Zainul A'bedi'n. From his early
childhood he remained in the personal care of his grandfather. He was twelve years old
when his grandfather died.
Away from the politics of the time this great Ima'm and Pi'r worked very hard for Isla'm.
He was the Holy Pi'r throughout the Ima'mat of his father Ima'm Mohammed el-Ba'qir.
He sent two da'is, Musa bin Abdullah Mahz, grandson of Pi'r Hasan, and Abdullah bin
Mohammed bin Abdullah Mahz, to India for propagation of the holy faith. Two other
da'is, Suriya'ni and Halwa'ni, were sent to Syria before the arrival of Ima'm Isma'il in
Salamiya.
He died in Medina in 148 A.H. His grandson Mohammed Nooruddi'n bin Isma'il
succeeded him as the Pi'r.

7. PI'R NOORUDDI'N
Pi'r Nooruddi'n succeeded his grandfather, Pi'r Ami'r Ahmed, as the seventh Holy Pi'r of
the Isma'ilis. His name was Mohammed but his grandfather bestowed upon him the title
of Nooruddin, Light of Religion. He was also known as Al-Reza.
Pi'r Nooruddi'n was born in 128 A.H. in Medina, during the Ima'mat of his grandfather
Ima'm Ja'fer es-Sa'diq who appointed him as his Hujjat or Pi'r. He was very learned and
wise. In the popular list of the Holy PJi'rs he is mentioned as Pi'r Satgur Noor which is
not correct. PJi'r Sagur Noor lived during the Ima'mat of the eighteenth Holy Ima'm
Mustansir Billah. He was the fifteenth Pi'r Mohammed Nooruddi'n. Their common name
caused a confusion. Pi'r Nooruddi'n did not go to India at any time.

Pi'r Nooruddi'n had six sons. When he became Ima'm after the death of his father Ima'm
Isma'il in 158 A.H., he had appointed his second son Isma'il Tha'ni as the Ji'r and
bestowed upon him the title of Ima'muddi'n.97

8. PI'R IMA'MUDDI'N
Pi'r Ima'muddi'n was born in 151 A.H. in Mohammedaba'd. He was only seven years old
when he became the Pi'r of the Isma'ilis. He served his father Ima'm Mohammed bin
Isma'il and brother Imam Wafi Ahmed. He died at the age of fifty-one in 202 A.H.
Pi'r Ima'muddi'n had seven sons. The eldest son Sayyid Mohammed Mansoor was
appointed as the Pi'r after his death.98
Pi'r Ima'muddi'n is mentioned as JPij'r Indre Ima'm'di'n in the popular list of the Holy
Pi'rs. Indre is an Indian title. The Pi'r never visited India. Some transcriber has made this
mistake in confusion. The twentieth Holy Pi'r Salaamuddi'n was Ima'muddin who went to
India where he was called as Mahadev. According to Hindus Maha'dev is Indre.
Another Sayyid Ima'muddi'n alias Ima'm Shah was a son of Pi'r Hasan Kabir'di'n. Sayyid
Ima'm Shah was not a Pi'r, or Hujjatul Ima'm. He served the Ima'me'Zama'n as a da'i
throughout his life. He converted thousands of people to Isma'ilism.

9. PI'R MOHMMED MANSOOR

The ninth Isma'ili Pi'r Mohammed Mansoor bin Pi'r Ima'muddi'n was appointed by Ima'm
Wafi Ahmed. He was born in 172 A.H. in Mohammedaba'd, also known as
Mahmoudaba'd. He spent most of his life in travelling in Iran and Iraq. The work of
da'wat was done in strict secrecy because of the Abbasid enemy. The Holy Ima'm, the Pi'r
and the high-ranking da'is moved from one place to another to avoid detection.
The Holy Pi'r had five sons. The eldest son was Sayyid Gha'lib Ali; also known as
Gha'libuddi'n. Pi'r Mohammed Mansoor died in 242 A.H. at the age of seventy during the
Ima'mat of Ima'm Razi Abdullah.

10. PI'R GHA'LIBUDDI'N

Hazrat Pi'r Gha'libuddi'n was born in 220 A.H. in Mahmoudaba'd during the Ima'mat of
Ima'm Taqi Mohammed. Mowla'na Ima'm Razi sent him to Africa on a special mission.
He witnessed the birth of an Isma'ili empire and the Fatimid Caliphate in 296 A.H. in
Africa during the Ima'mat of Ima'm Mehdi. The Pi'r had four sons. The youngest, Sayyid
Abdul Maji'd, was appointed as the Pi'r by the Holy Ima'm.

11. PI'R ABDUL MAJI'D

Hazrat Pi'r Abdul Maji'd was born in 300 A.H. in Afriquiya. After the death of his father
he was appointed as the Pi'r when he was only fifteen years old. He travelled widely and
wrote many books. Finally he settled in Yemen and died there at the age of ninety-seven
in 397 A.H. during the Ima'mat of Ima'm Ha'kem. He served six Ima'ms, Mowla'na
Mehdi, Mowla'na Qa'im, Mowla'na Mansoor, Mowla'na Mo'izz, Mowla'na Azi'z,
Mowla'na Ha'kem as their Hujjat. He had two sons: Sayyid Munt'zir Billah and Sayyid
Munt'khib Billah. The former succeeded his father as the Pi'r.

12. PI'R MUSTANSIR BILLAH

Mowla'na Ima'm Ha'kem appointed Sayyid Munt'zir Billah as his Hujjat, and bestowed
upon him the title of Mustansir Billah. Pi'r Mustansir Billah was also known as Sayyid
Anvari. He was born in Yemen in 362 A.H. during the Ima'mat of Ima'm Mo'izz. He
travelled throughout the Fatimid empire but he spent most of his life in Yemen where he
died at the age of sixty-three in 425 A.H. during the Ima'mat of Ima'm Za'hir. His son
Sayyid Ahmed Ha'di succeeded him as the Pi'r.

13. PI'R AHMED HA'DI

Pi'r Ahmed Ha'di was appointed by Mowla'na Ima'm Za'hir as Hujjatul Ima'm. The Holy
Pi'r was born in Yemen in 387 A.H. in the first year of Ima'm Ha'kem's Ima'mat. He
started reading and writing at an early age and took a keen interest in religious literature.
He travelled with his father to various places and met the famous da'i's.
Pi'r Ahmed Ha'di had six sons. The eldest was Sayyid ha'shem Ali who succeeded him.
The Pi'r died in 448 A.H. during the Ima'mat of Ima'm Mustansir Billah at the age of
sixty-one. According to another report he died in 438 A.H. at the age of fifty-one. He
died in Yemen.

14. PI'R HA'SHEM SHAH

Mowla'na Ima'm Mustansir Billah appointed Sayyid Ha'shem Ali as his Hujjat. He was
popularly known as Pi'r Ha'shem Shah in Iran and Iraq. He was born in 404 A.H. in
Yemen. He travelled to Arabia, Iran, Iraq, and all over the Fatimid empire.
Pi'r Ha'shem Shah had seven sons. The eldest was Sayyid Mohammed who was born in
Yemen. Later the family shifted to Cairo where the Holy Pi'r died at the age of fifty-four
in 458 A.H. He was a generous person. His patience and cool temperment would wim his
visitor's heart in the very first meeting. He was loved by everyone.

15. PI'R MOHAMMED SHAH (SATGUR NOOR)

The fifteenth Holy Pi'r was Sayyid Mohammed alias Satgur Noor. Mowla'na Ima'm
Mustansir Billah appointed him as the Pi'r and honoured him with the title of Nooruddi'n.
But he is popularly known as Satgur Noor. He adopted this name during his visit and stay
in India. Satgur means: the True Teacher or the Teacher of Truth.
Pi'r Nooruddi'n Mohammed "Satgur Noor" was born in Yemen in 425 A.H. during the
Ima'mat of Ima'm Za'hir. His name was Mohammed but he had many titles, such as: Ha'ji
Nooruddi'n, Sayyid Sa'daat, Satguru, Satgur Noor. He was very intelligent and witty.
Physically he was very strong, attractive and extremely handsome. His mother was
Sayyidah A'mena bint Sayyid Husain al-Husaini.
He was educated and trained by his grandfather Hazrat Pi'r Ahmed Ha'di. When Ima'm
Mustansir Billah appointed him as the Pi'r Hazrat, Satgur Noor was thirty-three years old.
He spent most of his time in travelling throughout the Fatimid empire and visited Iraq
and Iran frequently. But his family had settled in Sabzwa'r. In 474 A.H. he went to India
by sea. He landed at a port in Gujrat. He was forty-nine years old at that time. He learned
the local languages, Gujrati and Devnagri, within ashort time and started his mission. He
converted thousands of Hindus of Kanbi, Kha'rwa and the Kodi tribes in Gujrat. He also
converted the ruler of Pa'tan (Navsa'ri), Ra'ja Su'rchand, and married his daughter Ra'ni
Pa'lan Devi.99 He performed many miracles. He composed devotional songs, known as
Gina'ns, in Gujrati and Devnagri (mother of modern Hindi) which are still popular among
the Isma'ilis as well as the Kanbi Hindus in India.
During his Pi'ratan (Pirhood) Hasan bin Sabbah had established an Isma'ili kingdom at
Alamut in 483 A.H.
Pi'r Satgur Noor died in 487 A.H. at the age of sixty-two, afew months before the death
of Ima'm Mustansir Billah. The Holy Pi'r was buried at Navsa'ri. Abeautiful tomb was
erected over his grave afterward. Pa'lani Devi or not but he had three sons from his first
wife Sayyidah Anwar Bibi whom he had married in Cairo earlier.100
After the death of Pi'r Satgur Noor his eldest son Sayyid Mahmood Shah was appointed
by the Holy Ima'm. Pi'r Mahmood Shah was born in Sabzawa'r in 443 A.H. during the
Ima'mat of Ima'm Mustansir Billah. The ruler of Sabzwa'r and Khorasan, at that time,
was Sultan Sanjar Saljooki.

16. PI'R MAHMOOD SHAH

Pi'r Mahmood Shah was also known as Sayyid Mahmood Sabzwa'ri. He took a keen
interest in the activities of Isma'ili da'wat while he was a teen-ager and worked with his
grandfather Pi'r Ha'shem Shah. In 487 A.H. he received Pi'ra'tn. As usual with the Holy
Pi'rs he travelled widely but he kept his headquarters in Sabzwa'r. According to
Tadhkiratus Sa'daat he went to Lahore (Pakistan) with king Masood bin Ibra'hi'm of
Ghazana. There he was killed by an enemy in 509 A.H. He was sixty-six. He had six
sons: The youngest, Sayyid Mohibbuddi'n, succeeded to Pi'ratan.

17. PI'R MOHIBBUDDI'N

Pi'r Mohibbuddi'n was born in Sabzwa'r in 462 A.H. during the Ima'mat of Ima'm
Mustansir Billah. He was forty-seven years old when Ima'm Ha'di had appointed him as
the Pi'r.
Isma'ili da'wat was spreading far and wide and with it the political influence of Alamut
was getting stronger. A surge of renewed spirit was being felt by the faithful. Isma'ili
da'wat was named as da'wat-e'jadi'd (meaning: the new mission) to distinguish it from the
Isma'ili da'wat of the Musta'lian branch in Egypt.
Pi'r Mohibbuddi'n had served his Ima'm for thirteen years before he died in 522 A.H. at
the age of sixty. He was buried in Sabwza'r. His son Sayyid Kha'liduddi'n was appointed
by the Holy Ima'm as the Pi'r.

19. PI'R ABDUL MU'OMIN

Mowla'na Ima'm Ha'di appointed Pi'r Kha'liduddi'n. His name was Ali Kha'lid; but his
title was Khaleequddi'n. He was popularly addressed as Sayyidina Khaleequddi'n.
He was born in Sabzwa'r in 480 A.H. during the Ima'mat of Ima'm Ha'di. His Pi'ra'tan
lasted eighteen years. He died in Sabzwa'r in 540 A.H. during the Ima'mat of Ima'm
Moh'tadi. He had two sons: Sayyid Abdul Mu'omin and Sayyid Abdullah. The former
succeeded him.

19. PI'R ABDUL MU'OMIN

Pi'r Abdul Mu'omin (it is Mu'omin which means the Protector and not Momineen which
means the believers) was forty years old when Ima'm Moh'tadi appointed him as the Pi'r.
He was born in Sabzwa'r in 500 A.H. He was a great scholar but he was very gentle and
humble.
During a journey to Kufa the Holy Pi'r met King Mohammed bin Tommara't. The king
became his disciple.101 Later the Pi'r went to Morocco with the king where he converted
thousands of the native tribesmen. He was honoured and obeyed more than a king is
obeyed. After two and a half centuries Isma'ilism was revived in Morocco. He was loved
by the people and he himself loved his followers extremely. He used to call himself
Abdul Momineen, meaning: the servant of the believers, as a gesture of love and
humility.
At the age of fifty he died in Morocco in 550 A.H. during the Ima'mat of Ima'm Moh'tadi.
He was survived by four sons. The youngest, Sayyid Ali, succeeded after him as the Pi'r.

20. PI'R SALAAMUDDI'N

Mowla'na Ima'm Moh'tadi appointed Sayyid Ali as the Pi'r and bestowed upon him the
title of Salaamuddi'n. He was also known as Sayyid Ima'muddi'n. He was the twentieth
Holy Pi'r.
Pi'r Salaamuddi'n was born in Sabzwa'r in 516 A.H. during the Ima'mat of Ima'm Ha'di.
At the age of thirty-four he received Pi'ra'tan. He spent many years in Afghanistan and
Badakshan (now in Russia) for the propagation of Isma'ilism. Thousands of Isma'ili
missionaries were working in various countries. He went to India during the Ima'mat of
Ima'm ala'Mohammed. The exact year of his Indian visit is not known
but he stayed there for many years. He converted thousands of Hindus who devotionally
called him Maha'dev, the Great Lord.102 According to this he was Pi'r Indre
Ima'muddi'n, referred in the list of the Holy Pi'rs, after Pi'r Satgur Noor. According to the
Hindus Maha'dev is Indre; also Shiva.
Pi'r Salaamuddi'n served four Ima'ms: Ima'm Moh'tadi, Ima'm Qa'hir, Ima'm Hasan
Ala'Zikrihis Salaam and Ima'm Ala'Mohammed. He returned to his native town of
Sabzwa'r from India and died there in 579 A.H. at the age of sixty-three. He was
succeeded by his son Sayyid Mohammed Noorbakhsh.103

21. PI'R SOLEH'DI'N

Sayyid Mohammed Noorbakhsh was Pi'r Soleh'di'n, the twenty-first Isma'ili Pi'r.
Mowla'na Ima'm Ala'Mohammed appointed him as the Pi'r. The Pi'r was forty-five years
old. He was born in Sabzwa'r in 534 A.H. during the Ima'mat of Ima'm Moh'tadi.
Pi'r Soleh'di'n was very weak and thin. He was a great mystic. He spent most of his life in
fasting and meditating. His Pi'ratan lasted five years. He died in Sabzwa'r in 584 A.H. His
son Sayyid Sala'huddi'n succeeded him.
22. PI'R SALA'HUDDI'N
Pi'r Sala'huddi'n was born in Sabzwa'r in 554 A.H. during the Ima'mat of Ima'm Qa'hir.
From his childhood he was very active in da'wat. He travelled with his father to all the
places he went. He wrote many books on various religious subjects; the most famous of
all was "Fiqah Aahoot".
He was a great dervish. Many Su'fi Orders considered him to be the Qu'tub (the Grand
Master of the world) in Su'fism. Khawa'ja Mo'ayyinuddi'n Chishti of Ajmer, India, went
to Sabzwa'r in about 560 A.H. to see Pi'r Sala'huddi'n and remained with him for
sometime as a disciple.104
The Holy Pi'r travelled to Iraq, Turkey, Azervaijan, Chinese Turkistan, Badakhshan and
Afghanistan. He lived through the Ima'mat of Ima'ms Ala'Mohammed, Ruknuddi'n
Khorshah and died in 664 A.H., at the age of one hundred and ten years, durint the
Ima'mat of Ima'm Shamsduddin Mohammed. The Holy Pi'r had three sons: Sayyid
Shamsuddi'n, Sayyid Abdul Husain and Sayyid Abdul Ha'di. The eldest son was
appointed by the Holy Ima'm to succeed his father.105

23. PI'R SHAMSUDDI'N

Pi'r Shamsuddi'n bin Pi'r Sala'huddi'n was born in Sabzwa'r in 639 A.H. during the
Ima'mat of Ima'm Ala'uddi'n Mohammed. Like father like son: he too travelled with his
father wherever he went. He was very fond of travelling. He travelled to Afghanistan,
Arabia, Bangla Desh, Burma, China, Ceylon, Egypt, India, Iran, Iraq, Kashmir, Malaya,
Tibet, Russia, Turkey and many other places. He went to hajj several times. He was
popularly called as Haji Ba'ba'Qalander, Shams Iraqi, Shams Chot, Shams Darya, Shah
Shams etc.
Our Holy Pi'rs and their children converted millions of people in twenty-four countries.
Many of these sailed in a paper boat. The following story is popularly told in Multan,
Pakistan, and is also written in many books.
Pi'r Shams arrived in Multan at a time when the city was populated by thousands of holy
men, saints, faqirs, dervishes, among whom the most eminent was Shaikh Baha'ul Haqq
Zakaria. Pi'r Shams found difficulty in getting accomidation because nobody wanted him
in a city where practically everyone was a mu'reed of some shaikh of faqir. So he went
out of the city and stationed himself under a tree on the bank of the river Sind. The next
day a servant of Shaikh Zakaria brought a bowl of milk filled to the brim. The Pi'r
understood the message that there was no room for more milk in the bowl, meaning that
there was no room for saints and that there was no room for him. Pi'r Shams plucked a
blooming rose and placed it over the milk and returned it to the sender. The reply was: I
will float over all of you like the rose in a bowl of milk.
One day Pi'r Shams sailed in a small boat made of ordinary paper without the boat
absorbing water. Thousands of amazed spectators followed the boat walking on both the
banks of the river which narrowed upon entering the city. There was a huge building on
the right bank where Shaikh Zakaria was living. He saw the Pi'r through a narrow
window of his house and shouted in a curse. Instantly the boat absorbed water and started
rolling in rocking motions. The Pi'r understood his malice and replied, "Let there be
horns on thy head," and there appeared instantly two large cow-like horns on Zakaria's
head preventing him from withdrawing his head from outside the window. The Pi'r
corrected his boat and happily sailed away. The frightened Shaikh sent his son and
prominent disciples with gifts begging the Pi'r's forgiveness. He was forgiven
conditionally. He would have to keep away from any more mischief. Horns would
disappear but as a mark of rememberance he would retain, and his generations would be
born with, two small projections on their uupper foreheads like those of a kid or a calf.
Even today, after nearly eight centuries, hundreds of the children of the Shaikh in Multan
and the surrounding districts have these projections from birth.106
Durint the one hundred and eighteen years of his life Pi'r Shams converted over a half
million disciples in many countries.107
Pi'r Shams was Shams Sabzwa'ri and not Shams Tabriz who was the Master of
Jala'luddi'n Ru'mi. Shams Tabriz was the son of Ima'm Ala'uddi'n Mohammed and the
brother of Ima'm Ruknuddi'n Khorshah. Both were Isma'ili saints. They were
contemporaries.
Pi'r Shams died in Multan in about 757 A.H. during the Ima'mat of Ima'm Qa'sim Shah.
His eldest son Sayyid Naseeruddi’n succeeded him.

24. PI'R NASEERUDI'N

The Holy Ima'm appointed Pi'r Naseeruddi'n bin JPi;r Shamsuddi'n as his Hujjat. He was
born in Sabzwa'r in 657 A.H. and worked under his father for all his life except the last
ten years of his own Pi'ratan. He died in 767 A.H. at the age of one hundred and ten.
During the ten years of his ministry he travelled widely in the Punjab, Kashmir, Sind,
Gujrat and the southern provinces of India.

25. PI'R SA'HIB'DI'N

After the death of Pi'r Naseeruddi'n the Holy Ima'm appointed the Pi'r's eldest son Sayyid
Sheha'buddi'n. Pi'r Sheha'buddi'n alias Pi'r Sa'hib'di'n was born in Sabzwa'r in 675 A.H.
during the Ima'mat of Ima'm Shamsuddi'n. His Pi'ra'tan lasted thirty-three years. Like his
father and grandfather he composed many Gina'ns and travelled mostly in the Punjab,
Kashmir, Sind and Gujrat. He died in 800 A.H. during the Ima'mat of Ima'm Isla'm Shah.
His one-hundred-year-old son Sayyid Sadruddi'n was appointed by the Holy Ima'm as the
Pi'r. All the above three holy men, Pi'r Sadruddi'n, Pi'r Sa'hib'di'n and Pi'r Naseeruddi'n,
were educated and trained by Pi'r Shams.

26. PI'R SADRUDDI'N

Pi'r Sadruddi'n was born in Sabzwa'r on the second of Rabi-el-Awwal, 700 A.H. (A.D.
1299) during the Ima'mat of Ima'm Shamsuddi'n Mohammed. He had many names and
titles: Ha'ji
Ba'ba', Sadar Shah, Pi'r Salaamat, Satgur Soh'dev, Baar Gur, Makhdoom Shah Sadar'di'm,
Satguru, Gur Harichand. He was an extraordinary orator. He travelled extensively and
wrote many books.
He studied Sanskrit and debated successfully with the pundits and scholars in Ka'shi
(Benaras), the centre of theology and learning in those days. The University of Benaras
later conferred upon him the degree of Sha'stri, equivalent to Doctrorate, with a title of
Soh'dev, a divine being. An Iranian- Arab Satgur Soh'dev son great eminence among the
top theologians of India.
He converted hundreds of thousands of followers and named them Khawa'ja (or Khoja)
for equality and integrity among them. He used to sleep only two hours daily and earned
his livelihood by writing and selling copies of the Holy Qura'n. He spent sixteen hours
daily in religious services, teaching and preaching.
He died at the age of one hundred and nineteen years on the twelfth of Rajab, 819 A.H.
during the Ima'mat of Ima'm Isla'm Shah. The Holy Pi'r had five sons: Sayyid
Zahi'ruddi'n, Sayyid Sala'huddi'n, Sayyid Pi'r Ta'jdan, Sayyid Jala'luddi'n and Sayyid Pi'r
Hasan Kabi'rd'di'n. The latter was appointed to succeed his father by the Holy Ima'm.

27. PI'R HASAN KABI'R'DI'N

Pi'r Hasan Kabi'r'di'n was another famous Isma'ili saint who spent most of his time in
prayer and preaching. Nevertheless, he wrote many books and travelled widely lik his
father. He was born on the twenty-second of Sha'ba'n, 760 A.H. in Uch during the
Ima'mat of Ima'm Qa'sim Shah. According to Sayyid Ima'm Shah he was born in 731
A.H.
His name was Hasan and the title was Kabi'r'di'n, meaning: the Chief of Religion. But he
was popularly known as Pi'r Hasan Darya that is Pi'r Hasan the Generous like a river. He
was also known as Sayyid Hasan Shah, Pi'r Hasan Uchwi, Sayyid Hasan Shamsi and
Sayyid Hasan Kufr-Shikan. His Hindu disciples called him Gur Hasan Shah.
One of the most important events of his life is the weaving of five hundred yards long
and nine inches wide cloth from the cotton-like substance from the pods of a wild plant
known as aak. He cultivated the plant himself, plucked its pods, prepared the yarn and
wove it into a pjiece of cloth five hundred yards long on handlooms. The product was
finer than muslin. Using saffaron, dissolved in water, for ink he wrote a lamentation and
praise, in poetry, to the Holy Ima'me'Zama'n Mowla'na Isla'm Shah. In each yardspace he
wrote each of the 500 stanzas in Khojki character-an invention of his father. This work is
known as Anat Akh'do. He went to see the Holy Ima'm in Kahak and presented the cloth
which the Ima'm wore as a turban.
He was married seven times and had eighteen sons and a daughter who made a good team
of earnest workers in his ministry. They were assigned missionary duties in various parts
of the country.
After his fifty-two years of Pi'rat'an Pi'r Hasan Kabi'r'di'n died at the age of one hundred
and eleven years on the twenty-seventh of Safar, 871 A.H. at Uch, in Pakistan, during the
Ima'mat of Ima'm Mustansir Billah-II.

28. PI'R TA'JDI'N

After the death of Pi'r Hasan Kabir'di'n the Holy Ima'm appointed Pi'r Ta'jdi'n bin Pi'r
Sadruddi'n. Pi'r Ta'jdi'n was born in Uch on the seventh of Ramaza'n, 756 A.H.
He was popularly known as Shah Turail. He converted the peasants of Sidhpur, Gujrat,
and called them Mom'na, the momineen. He worked in the Punjab, Sind and Gujrat under
his brother Pi'r Hasan Kabi'r'di'n.
His Pi'ra'tan lasted five years. As a result of a physical assault and insult caused by a
group of his disciples108 the Holy Pi'r died on the ninth of Zil Hijja, 876 A.H. during the
Ima'mat of Ima'm Mustansir Billah-II. He was one hundred and twenty years old. It is not
known whether he had any children.

29. PI'R MUSTANSIR BILLAH (PANDI'YA'TE'

JAWA'NMARDI)
On the death of Pi'r Ta'jdi'n the Holy Ima'm became unhappy with the jama't. He did not
appoint another Pi'r and kept the Pi'ra'tan with himself. Thus the twenty-ninth Holy Pi'r
was Ima'm Mustansir Billa-II himself. He wrote a book, in Persian,
Pandi'ya'te'Jawa'nmardi (Maxims of the Righteous) which contains the advices for the
behaviour of the Isma'ilis, the momineen.
With the death of Pi'r Ta'jdi'n, Pi'ra'tan came to an end in the family of Pi'r Sadruddi'n.
This line of Holy Pi'rs, as explained above, came down from the eighth Pi'r Sayyid
Isma'il Tha'ni alias Pi'r Ima'muddi'n, a son of Ima'm Mohammed bin Isma'il.
The Isma'ili da'wat shifted from India to Iran but the vaki'ls and da'i's in India continued
their activities enthusiastically.
A deputation of Indian Isma'ilis went to Iran to express, on behalf of the jama'ts of India,
their apology to the Holy Ima'm Mowla'na Mustansir Billah for the death of Pi'r Ta'jdi'n.
But when they arrived in Iran they learnt that the Ima'me'Zama'n was Mowla'na Abd
Salaam. They prayed to the Holy Ima'm for kindness and forgiveness and to send a Pi'r to
India. They were forgiven. The Ima'm gave them a copy of Pandi'ya'te'Jawa'nmardi and
ordered them to respect and consider it as their Pi'r. It is addressed as Pi'r
Pandi'ta'te'Jawa'nmardi.

30. PI'R HAIDER ALI

Pi'r Haider Ali was appointed as the Pi'r by Ima'm Mustansir Billah-II. The Pi'r sent his
da'i's to Turkey and to Central Asia.
When Sayyid Ima'm Shah bin Pi'r Hasan Kabi'r'di'n went to see the Holy Ima'm in Kahak
and prayed to Ima'm Abu-Zar Ali to show him the Heaven and the Hell109, the Holy
Ima'm ordered Pi'r Haider Ali to fulfill his desire. The Pi'r was known among the
followers as Jabr'eel.110 The Pi'r guided Sayyid Ima'm Shah to attain the ba'tini vision of
his desire.
Pi'r Haider Ali served his brother Ima'm Abd Salaam, Ima'm Ghari'b Mirza and Ima'm
Abu-Zar Ali. He died during the Ima'mat of Ima'm Abu-Zar Ali.

31. PI'R SAYYID ALA'UDDI'N

After the death of Pi'r Haider Ali his son Sayyid Ala'uddi'n was appointed as the Pi'r by
Holy Ima'm Abu-Zar Ali. He travelled to Afghanistan and Badakhshan and sent his da'i's
to the various parts of the country. Soon after his appointment, by Ima'm Abu-Zar Ali,
the Ima'm died and Ima'm Mura'd Mirza ascended to the throne of Ima'mat. His Ima'mat
lasted five years. The Holy Ima'm was succeeded by his son Ima'm Zulfiqa'r Ali who was
also known as Shah Khali'lullah.111 It was during this period that Pi'r Ala'uddi'n died at
an advanced age.
In India, Sayyid Ima'm Shah son of Pi'r Hasan Kabi'r'di'n
also died on the twenty-sixth of Ramaza'n, 920 A.H.112 All through his life he served
Ima'm faithfully. He wrote many books of Gina'ns and converted thousands of people to
the Holy Satpanth -- Isma'ilism.
It is alleged that Sayyid Ima'm Shah had deviated from Isma'ili Niza'ri faith and founded
his own sect namely "Ima'm Shahi Panth" after the death of his father Pi'r Hasan
Kabi'r'di'n. There is no truth in it. The fact is that he sincerely served his Ima'me Zama'n
and the Isma'ili faith throughout his life. His son Sayyid Khan and Sayyid Ahmed Shah
and their children served the holy Isma'ili faith devotedly for over a hundred years up to
the Ima'mat of Mowla'na Ima'm Shah Nizar-II (d. 1038 A.H.).
Lack of communication, social problems and greed among the descendants of Ima'm
Shah and their followers gradually divided the jama't in India. This happened particularly
among the new converts.
Even today the followers of Ima'm Shahi Panth pray in the name of Ima'm Shah Niza'r
morning and evening.

32. PI'R QA'SIM SHAH

After the death of Pi'r Ala'uddi'n his son Sayyid Qa'sim Shah was appointed by the Holy
Ima'm as his Hujjat.
Ima'm Zulfiqa'r Ali's Ima'mat lasted just two years and he was succeeded by his son
Ima'm Nooruddi'n Ali. Pi'r Qa'sim Shah died after a short illness.

33. PI'R NASEER MOHAMMED

Mowla'na Ima'm Nooruddi'n Ali appointed Sayyid Naseer Mohammed bin Pi'r Qa'sim
Shah as the Pi'r. Both the Pi'rs, the father and the son; worked silently and secretly
because of the hostile attitude of the ruling class.
Pi'r Naseer Mohammed died during the Ima'mat of Ima'm Khali'lullah Ali, the thirty-
ninth Isma'ili Ima'm, who later appointed Sayyid Ha'shem Shah, the elder son of Pi'r
Naseer Mohammed, as the Pi'r.

34. PI'R BA'BA HA'SHEM SHAH

Pi'r Agha Ha'shem Shah, popularly known as Pi'r Ba'ba Ha'shem, was highly respected
by all communities. He assisted his father in the work of da'wat and took keen interest in
literature since his youth. After the death of his father he was appointed as the Pi'r by
Ima'm Khali'lullah Ali.
He did not stay at one place for long. He spent most of his life in travelling. He did not
visit India as is generally thuoght. A few Gina'ns, which are attributed to him, were in
fact composed by his contemporary Sayyid Ha'shem Shah bin Mohammed Shah bin
Sayyid Khan who was a great-grandson of Pi'r Hasan Kab'r'di'n. Both, Pi'r Ba'ba Ha'shem
Shah and Sayyid Ha'shem Shah, had sons named Mohammed.
Another famous da'i of this period was Sayyid Abdul Nabi who worked in India and
composed many Gina'ns.
Pi'r Ba'ba Ha'shem Shah died during the Ima'mat of Ima'm Niza'r Ali who later appointed
the Pi'rs eldest son Sayyid Mohammed Zama'n.

35. PI'R MOHAMMED ZAMA'N

Pi'r Agha Mohammed Zama'n worked under his father Pi'r Ba'ba Ha'shem Shah for many
years. Nothing much is known about him except that he died during the Ima'mat of Ima'm
Zama'n.

36. PI'R AGHA AZI'Z

Pi'r Agha Azi'z son of Pi'r Mohammed Zama'n was appointed by Ima'm Sayyid Ali. He
sent his da'is to Afghanistan and Turkistan. He died during the Ima'mat of Ima'm Hasan
Ali-I.

37. PI'R MEHRA'B BAIG

Mowla'na Ima'm Hasan Ali Shah appointed Sayyid Mehra'b Baig bin JPi'r Agha Azi'z as
the Pi'r. Within a few years the Holy Pi'r died and was succeeded by his son Sayyid Ali
Akber Baig.

38. PI'R ALI AKBER BAIG

After the death of Pi'r Mehra'b Baig his son Pi'r Ali Akber Baig was appointed by the
Holy Ima'm but the Pi'r died within a few years and was succeeded by his brother Sayyid
Ali Asghar Baig.

39. PI'R ALI ASGHAR BAIG

Pi'r Ali Asghar Baig, the brother of Pi'r Ali Akber Baig, was appointed by Ima'm Hasan
Ali Shah. But he too died early in his youth and with his death this line of the Holy Pi'rs,
which started from Pi'r Haider Ali, came to an end.

40. PI'R HASAN ALI SHAH

After the death of Pi'r Ali Asghar Baig the Pi'ra'tan was retained by mowla'na Ima'm
Hasan Ali Shah. He acted for both the holy positions, the Ima'mat and the Pi'ra'tan.

41. PI'R MIRZA SHAH QA'SIMALI

Later, Mowla'na Ima'm Hasan Ali Shah appointed his eldest son Mirza Shah Qa'sim Ali
as the Pi'r who succeeded also to the Throne of Ima'mat after his father.

42. PI'R AGHA ABUL HASANALI SHAH

Mowla'na Ima'm Qa'sim Ali appointed his teenaged son Agha Abul Hasanali Shah as the
Pi'r. He was also known as Shah Hasan Baig. Later, he became Ima'me'Zama'n after the
death of his father. Thus, he was the forty-fourth Ima'm in the line of the Holy Ima'ms
and forty-second Pi'r in the line of the Holy Pi'rs.
He had appointed Sayyid Hasan Shah a descendant of Pi'r Hasan Kabi'r'di'n through his
son Sayyid Rehamatullah Shah, as vaki'l in India.

43. PI'R MIRZA MOHAMMED BA'QIR

Before Mowla'na Agha Abul Hasanali Shah went to India with King Na'dir Shah in 1152
A.H. (A.D. 1739) he had appointed as Pi'r his younger brother Mirza Mohammed Ba'qir.
Pi'r Mirza Mohammed Ba'qir was very popular among all the communities of Iran. He
was highly respected and loved by the jama'ts. He served three Holy Ima'ms, Mowla'na
Agha Abul Hasanali Shah, Mowla'na Agha Shah Khali'lullah and Mowla'na Agha Shah
Hasanali. Pi'r Mirza Mohammed Ba'qir gave his daughter Sayyidah Bibi Maryam Kha'tun
in marriage to his nephew Ima'm Shah Khali'lullah.

44. PI'R SARKAR MA'TA SALAAMAT

After the death of Pi'r Mirza Mohammed Ba'qir Ima'm Agha Hasanali Shah appointed his
own mother as the Pi'r. She was a very good speaker and a highly learned woman. The
Holy Ima'm had conferred upon her the title of Ma'ta Salaamat. She was addressed as
PJi'r Bibi Sarka'r or Sarka'r Ma'ta Salaamat.
She was sent to India by the Holy Ima'm in 1245 A.H. (A.D. 1829). She was the first
Holy Pi'r who visited India in 369 years since the death of Pi'r Ta'jdi'n in 876 A.H. She
also travelled to the Persian Gulf countries to visit the jama'ts there. When she passed
away in Mahala't, in about 1248 A.H., the Holy Ima'm took over the work of the Pi'r as
well.

45. PI'R AGHA SHAH HASANALI

Thus the forty-fifth Holy Pi'r was Agha Shah Hasanali.

46. PI'R AGHA ALI SHAH

Mowla'na Ima'm Agha Hasanali Shah appointed his son Agha Ali Shah as the Pi'r when
they arrived in India. He was addressed as Pi'r Ali Shah Da'ta'r.
Pi'r Agha Ali Shah worked very hard and travelled to all the places, even to the small
villages, where the jama'ts lived. He enforced certain religious reforms among the gupti
and Mom'na groups of Isma'ilis. The guptis were practising taqiyya-they were Hindus
who were following the Isma'ili faith secretly. The Mom'nas were converted from Kanbis
by Pi'r Ta'jdi'n.
During the Ima'mat of Ima'm Agha Shah Khali'lullah and Ima'm Agha Hasanali Shah Pi'r
Mirza Mohammed Ba'qir, Pi'r Bibi Sarkar Ma'ta Salaamat, Pi'r Agha Ali Shah, (Pi'r)
Sayyid Ghula'mali Shah, (Pi'r) Sayyid Mohammed Shah, Sayyidah Bibi Ima'm Begum
and (Pi'r) Vazi'r Isma'il Ga'ngji113 propagated the holy faith and served their
Ima'me'Zama'n and the jama'ts.
The children of our Holy Pi'rs were also respectfully addressed as Pi'rs though they were
not holding Pi'ra'tan, the status of Hujjatul Ima'm. A Hujjatul Aazam, such as Hasan bin
Sabbah, or a Da'i'-ul-Du'a't, such as Abdullah bin May'moon, is not a Pi'r either.

47. PI'R AGHA SHAH KHALI'LULLAH

When Pi'r Agha Ali Shah succeeded his father as the Holy Ima'm he appointed his eldest
son Agha Sheha'buddi'n Shah as the Holy Pi'r. His title was Pi'r Agha Shah Khali'lullah.
During his four years of Pi'ra'tan he wrote some books out of which only Risa'la dar
Haqiqate Deen has been published. The fate of the other works is now known. He was
born in 1269 A.H. (A.D. 1853) in Poona where he died
In the month of Rajab, 1302 A.H. (May, 1885) at the age of thirty-three. His infant son
Sayyid Abul Hasan Shah was appointed as the Pi'r by Ima'm Agha Ali Shah.

48. PI'R AGHA ABUL HASAN SHAH

Pi'r Agha Abul Hasan Shah died after three months during the Ima'mat of Ima'm Sulta'n
Mohammed Shah. Pi'ra'tan remained with the Holy Ima'm for the rest of his life.

49. PI'R AGHA SULTA'N MOHAMMED SHAH

Eight years old Pi'r Agha Sulta'n Mohammed Shah, who was also the forty-eight Ima'm,
preached to the jama'ts like an old experienced person.114 He took a great interest in the
tableegh (propagation) of Isla'm. As mentioned in a previous chapter thousands of Hindus
were converted to Isla'm under his personal guidance.
In early 1923 the Holy Ima'm and Holy Pi'r sent a famous da'i Sabza'li with a ta'liqa to
visit the jama'ts of Central Asia and the Middle East.
Pi'r Agha Sulta'n Mohammed Shah wrote a 75-page book Usoole' wa Fu'roo-e'-Deen, in
Khojki script, in 1311 A.H. It was first published in Bombay a year later. A collection of
his numerous Holy Farma'ns is known as the Kala'me'Ima'me Mobi'n, in two volumes,
which was first published in Gujrati in 1951 by the Isma'ilia Association for India, in
Bombay. It is a marvellous book. It explains in detail all the fundamental principles of
Isla'm and Isma'ilism and the complete code of conduct with references from the Holy
Qura'n and the Hadit. It contains religious as well as material, guidance for the Isma'ilis.
For serious thinker, too, it has a thought provoking material. For example:
"What is iba'dat? And what is it? How does it work? The answer is: It is a special way of
Ba'tini meditation. It is a spiritual exercise and training of the soul. But only a few
understand it."115
"An ordinary religious person desires to enter Paradise, after death, where he will eat,
drink and enjoy the company of his wives and children. But to a lover of God it looks like
a stable where a horse gets all comforts without work. A momin wants to rise higher. He
aims at reaching near the Throne of Allah."

"Like a bird, which is kept in a gold cage, yearning for freedom, the human soul feels
imprisoned during the life on earth and yearns for freedom."116
In his Memories he wrote
"The subject should always disappear in the object. In our ordinary affections one for
another, in our daily work with hand or brain, we most of us discover soon enough that
any lasting satisfaction, any contentment that we can achieve, is the result of forgettin
self, of merging subject with object in a harmony that is of body, mind and spirit. And in
the highest realms of consciousness all who believe in Higher Being are liberated from
all the clogging and hampering bonds of the subjective self in prayer, in rapt meditation
upon and in the face of the glorious radiance of eternity, in which all temporal and
earthly consciousness is swallowed up and itself becomes the eternal."117

Pi'r Agha Sulta'n Mohammed Shas was succeeded by his grandson as the Ima'm and the
Pi'r of the Isma'ilis in the month of Zil-Hijja, 1376 A.H. (July, 1957).

50. PI'R AGHA SHAH KARI'M

Pi'r Salaamat Agha Shah Kari'm, the forty-ninth Holy Ima'm and the fiftieth Holy Pi'r of
the momineen, has been working very hard for the spiritual advancement of his spiritual
children all over the world numbering between twenty-three and twenty-four million.
He has been spending much of his time in dealing with the affairs of the followers and in
travelling to the places where the jama'ts are residing to bless and guuide them. He has
always placed a great emphasis on religion. He told the Students' Religious Society in
Dar es Salaam:
"You should also remember that only education is of no use. You must have faith and
love for religion. If you are in a bus or any where and if you have a tasbeeh with you then
say your prayer without hesitation if the time of the prayer comes."
He spoke in Darkha'na,118 Karachi:
"I would like you also to remember that in this world a man's life is not worth the dust in
the road unless he has faith. Unless he has faith he will get nowhere and if he gets
anywhere in this life he will be unhappy afterwards because without faith his life does not
mean anything."

Dhani Salaamat Da'ta'r Pi'r Agha Shah Kari'm Ha'zar Ima'm takes keen interest in the
religious affairs of the jama'ts and attends to solve even a small problem of his spiritual
children. He is so polite and affectionate that he listens to the humblest spiritual child and
satisfies him. He is so loving and kind that he has never given any importance to his own
comforts over and above the needs of the jama'ts. Once, in Nairobi, he attended to the
religious matters of the jama't from evening till two o'clock past mid-night with a short
break for an appointment outside.
Once he visited East Africa with a leg in plaster. In spite of this painful condition he
attended to the wishes of the jama'ts and pleased them. Some of his sensitive spiritual
children wept in appreciation of his love for them all.

P A R T - II
Propagation and Organization of Isma'ilism

PROPAGATION AND ORGANIZATION OF ISMA'ILISM

ISMA'ILI T'ARIQAH*
All the Prophets of Allah taught and preached one and the same religion119 guided by
divine revelation, but afterwards their followers divided themselves into groups.120 Man
has been guided by these Teachers, Messengers, with specific instruction from God for
the good of all mankind. After the death of a Prophet his followers were divided because
of the difference of opinion and varied interpretation.121 Then God raised another
Prophet who confirmed the teaching of his predecessor with changes to suit a different
period. Those who accepted the latest guidance and followed devotedly, were the true
believers; and they were on the right path-siratal-mustaqeem or satpanth. The others
disbelieved the new Prophet and adhered to the old practice. They went astray.
After some time, when the true believers deviated from the right path, God sent another
Messenger. Again the people differed. Some accepted the new Message, the others clung
to the old system. This was repeated every time a Prophet appeared to corredt them.
Thus, thousands of divisions and sub-divisions were produced in the name of the truth.
Let us take a direct example. Those who followed Prophet Moses during his life time
were the true believers and they were on the right path. Then they divided after his death
into many sects due to their difference of opinion, the interpretation, the family status, the
environment and false reasoning in religion. But there were people who adhered to the
truth. This was repeated during the time of hundreds of Holy Prophets God raised
between Moses and Jesus. Then came Prophet Jesus. Those who followed him followed
the right path, others who disbelieved him went astray. Then came Prophet Mohammed.
Those who believed him were on the right path. Prophet Mohammed told his disciples to
follow Mowla Ali after him or they would go astray. Obedience to Ali was the right
path.122
The Lord of the Universe does not leave mankind without guidance.123 He has even
appointed two guardian angels for
every human being to record, and to supervise, his deeds.124 This shows that God is
concerned with the guidance, and welfare of man. There has always been the Viceroy of
God on earth.125 It is now the duty of man to search for the Truth.126 As stated above
the religion of God is one, Isla'm is the last instalment of it, which He commanded to
Noah, Abraham, Moses and Jesus,127 and completed it through Prophet Mohammed.128
The divine Messengers were all from one great family,129 chosen by God, raised in all
the continents130 in different times. They guided the people to the right path. The
religion of God has been revealed to mankind through 18,000 Prophets,131 the last of
them was the Prophet of Isla'm. After him his descendants known as Ima'ms have been
entrusted with the spiritual duties. All these holy men, the Prophets and the Ima'ms, have
been appointed by God, and as such, obedience to them leads to the right path.
Therefore, the Ima'm of the time, Ha'zar Ima'm, must be obeyed in the name of Allah
Who brings man out of darkness into light and guides him to the Straight Path.132 Isla'm
is the straight path and Isma'ilism is true Isla'm, because the God-appointed Ima'm has
always been present in this group of believers and will remain for ever according to His
promise.
Thousands of saints and religious leaders have in the past claimed to be the saviours of
mankind or divine guides, and they may be speaking the truth-though there were some
false prophets who exploited their followers for selfish motives and consequently they
were wiped out-but the direct authority from God has remained something special,
distinguished from the ordinary religious leadership. An ordinary clerk or a businessman
who, after renunciation of materialism, turns to spiritualism or becomes a monk or a
preacher, and perhaps guides the people to a good religious way of life, cannot be a
Prophet of Allah or are, therefore, from among the chosen families.133 God chooses the
best, and He knows the best.
Human nature varies considerably in reflecting the inner feelings through action and
behaviour. Some earnest lovers of God rise above the common level of emotion and
sentiment and express extraordinary love. This was also true for the followers of Prophet
Mohammed. Salma'n el-Fa'rsi, Abu Zar Ghifa'ri, Ma'lik Oshta'r, Sasa' bin Soha'n,
Miqda'd bin Aswad, Abu Fata'h Qamber and Owais Qarni were among the famous lovers
of God and His Messenger, who dedicated their lives and sacrificed everything for the
sake of Isla'm.
Of course every adherent of Isla'm was not honest in his conviction. Many nomadic tribes
of Arabs were either influenced by their chiefs who embraced Isla'm or were fascinated
by mass conversion or for some material gain. For instance, starving Beni Asad embraced
Isla'm en masse with a hope of getting support. Beni Omayya, who fought bitterly in vain
against Isla'm, thought it was convenient for them to come into the fold. For as the saying
goes: If you cannot beat them join them. Such were the people whose hearts had not
experienced the reality (ima'n) though they had become Muslims.134
Some of the Muslims were, in fact, enemies of Isla'm whom the Holy Qura'n refers to as
a muna'fiqeen,135 the hypocrites. The true believers are those "who surr3ender to Allah
and do good deeds;136 and seek His help through patince and prayer with a firm belief
that they shall meet their Lord; and that they shall return to Him;137 they sacrifice their
lives, their wealth and every thing for love of their Lord;138 they feel peace of mind in
rememberance of Allah;139 and they obey the Lord, His Messenger and his descendant
in authority, the Ima'm of the Age."140 Such are the momineen, the true believers, who
love the Holy Pro[het and his Ahl-Bait. It is reported in the Masnad of Ahmed bin Hanbal
and Mishka'tel-Masa'beeh that the Holy Prophet said that no one would love Ali but a
momin, a true believer, and no one would hate Ali but a muna'fiq, a hypocrite.141
After the death of the Holy Prophet his as'ha'b, the companions, divided into two major
groups, the traditionalists and the devotees, later known as the Sunnis and the Shi'as
respectively.
The fundamental difference between them is ij'tiha'd and nass. Ij'tiha'd means:
independent judgement based on qiya's, decision by reasoning, and personal knowledge
of Qura'n and Hadith. Nass means: designation of Authority by Will of God.

Sunni belief
The Sunnis believe that the Holy Prophet was like an ordinary human being. Apart from
the vahee, the divine revelation he received from Allah, his opinion or thinking was just
like that of any person subject to error.142 He was not infallible. In fact this way of
thinking existed among a section of his companions during his life. According to Alla'ma
Shivli Noma'ni the foundation of qiya's, in Isla'm, was laid down by Hazrat Omar.143
History confirms his view. The battle of Ohod was fought outside Medina against the
wish of the Holy Prophet,144 who insisted on fighting in a fortified position by
remaining inside the city but his as'ha'b opposed.
When he signed a peace agreement, known as the Pact of Hudaybiyah, with the Meccans
one of his lieutenants spoke openly against the judgement of the Holy Prophet in an
insulting manner.145
A day before his death the Holy Prophet demanded, from his sick-bed, a pjaper and a pen
to dictate something which would save the Muslims from going astray. Hazrat Omar
dismissed the idea by saying that the sick was out of his sense.146
About a month before his death the Holy Prophet prepared an army to invade Syria and
Palestine to avenge the murder of Zaid bin Ha'rith. He appointed a teenager, Usa'mah bin
Zaid, as its commander and ordered all his companions, including Abu Bakr, Omar, Abu
Obaidah, to join. He kept Ali and uncle Abba's with him in Medina. On the sixth of Safar,
11 A.H. he led the army outside the dity and handed over the command to Usa'mah with
an order to reach Syria faster than the news of their arrival reaches there.
Some of his best companions objected to Usa'mah's appointment and delayed the
departure.147 Two days later he fell sick. The army returned into the city. When he learnt
about their disregard of his orders he came out of his sick bed and ordered them again to
proceed to their mission immediately. They did not obey. Their excuse was the illness of
the Master.
This was their ij'tiha'd.
Hundreds of such instances occured, during and after the life of the Holy jprophet, which
led the traditionalists to practice ij'tiha'd to that extent that by the time their great jurist
Ima'm Abu Hani'fa died (150 A.H.) the whole of shari'at depended on qiya's, and the
people practised "taqleed bila kayf", meaning: to follow the conclusion of preceding
generation without question.
Five centuries later Taqi el-Di'n bin Taymia (661-727 A.H.) boldly declared that the
classical doctrine of "taqleed bila kayf" was wrong. He said that the consensus of ij'tiha'd
led to the closing of the doors of ij'tiha'd.

Shi'a belief
Contrary to the followers of Sunna the Shi'as observed strict obedience to the Holy
Prophet and the Holy Ima'ms after him according to the nass. They say that the Holy
Prophet was appointed by Allah. He did not speak of his own desire except what Allah
inspired him.148 Therefore he did not make any mistake. Allah says: "We sent not a
messenger, but to be obeyed, in accordance with the Will of Allah."149 In the next verse
Allah clearly mentions that anyone who does not accept the judgement and decision of
the Holy Prophet, has no faith. The Prophets and the Ima'ms are appointed by Allah,
there is no question of electing them. They are holy and infallible.150 They must be
obeyed in every respect, in all worldly and religious matters.
The Holy Prophet made the nass in favout of Ali according to the Will of Allah. Ali was
the Ima'me'Zama'n, mansoos min Allah.
Seventy-two days before his death the Holy Prophet proclaimed Ali's Ima'mat at Ghadi'r-
e'-Khom before a gathering of over a hundred thousand men and women including all his
closest companions.
Those who believed in the Will of God followed Ali devotedly after the Holy Prophet,
and his descendants, generation after generation. Though the principle of Ima'mat is
common among the Shi'as they divided and sub-divided in different groups forgetting the
fundamental belief of ever-living guide, the Ima'm of the Age. The world would perish
without an Ima'm, mansoos min Allah.
Development of mysticism in Isla'm
In the first half of the second century of Isla'm controversies based on false reasoning
developed in the field of theological studies-particularly among the Mutazilites and the
Asharites-extinguished the flame of spiritual life. Those who yearned for a natural and
direct approach towards religion turned to mysticism as an antidote to over-
intellectualism. Su'fism, and much more Isma'ilism, attracted to its fold all those who
were dissatisfied with formal and static aspects of the external law-the shari'at.
Mu'lla Ja'mi has quoted Al-Qashairi to have said that after the death of the Holy Prophet
"the most excellent of the Muslims were not at the time distinguished by any distinctive
name save in regard to their companionship with the Prophet, seeing that there existed no
greater distinction than this; wherefore they were called "the Companions" (As'ha'b). And
when those of the second of the second period came in contact with them, such of these
as had held conversation with the Companions were named the "Followers" (Ta'b'een), a
title which they regarded as the noblest. Then those who succeeded them were called
"Followers of the Followers" (Taba-Ta'b'een). Thereafter men differed and diverse
degrees became distinguished, and the elect of mankind, who were vehemently
concerned with matters of religion, were called "Ascetics" (Zu'ha'd) and "Devotees"
(Iba'd). Then heresies arose, and there ensued disputes between the different sects, each
one claiming to possess "Ascetics", and the elect of the people of the Sunna (the
Sunnites), whose souls were set on God, and who guarded their hearts from the disasters
of heedlessness, became known by the name of Su'fis; and this name became generally
applied to these great men, a little before the end of the second century of the Flight
(A.D. 815-816)."151
True Isla'mic musticism has its fountainhead in the Ascension (Me'raj) of the Holy
Prophet and in the meditative exercises of Mowla Ali. It leads neither to asceticism nor to
secularism, for it encourages both a rationally controlled participation in the life around
us and an ultimate sense of commitment to God. The ideals of mysticism, such as love of
God, tolerance and belief in an egalitarian society, to which the Sufis are wedded, flow
from the basic teaching of Isla'm.
Tasawwuf (Su'fism) was not a new idea in Isla'm, however, the word was used later in
the sense of asceticism or mysticism. Even before Isla'm mystics formed their various
groups among the Christians and the Jews. "The Essenes were a body of pre-Christian
Jews who lived a monastic life.......There were individuals and brotherhoods known as
Essenes and were distinguished by characteristics such as the community of property, the
practice of charity and the pursuit of virtue."152 Jesus had connections with the Essenes
Brotherhood.153 The Holy Qura'n describes the story of As'ha'be'kahf in these words:
"Some young men renounced their worldly pleasures and took refuge in a cave. They
prayed to Allah: Our Lord! Give us mercy from Thy presence, and shape for us right
conduct in our plight."154 The greatest mystics during Prophet Mohammed's time were
Salma'n el-Fa'rsi, Abu Zar Ghifa'ri, Owais Qarni, Tami'm Da'ri, Bila'l bin Riya'h and
many others. Salma'n el-Fa'rsi used to wear soollen clothes during the summer to
promote self control.155
Tasawwuf is taught in the Holy Qura'n. It is a way of higher spiritual thinking and
understanding. According to the Holy Qura'n life in this world is only a play.156 A
mustic understands this and keeps away from material temptation. He lives like an
ordinary human being but his worldly duties and engagements do not make him forget hi
Lord.157 He seeks friendship of Allah alone158 and strives with his wealth and his life
for His pleasure.159 Gradually his whole life-and everything in life-takes the colour of
his Beloved.160 He feels the presence of his Beloved Who is nearer to him than his
jugular vein.161 Under the direct supervision of his mu'rshid (teacher) he develops the
self and attains irfa'n (gnosis). At this stage the disciple experiences the absolute love of
God. Absolute beauty and goodness belong exclusively to Him. He is the Only True
Being, Pure Being, and whatever exists other than Him-ma'siva'ullah-is the reflection of
His Will. He is the Real Beloved, the Eternal Darling. The lover lives in ecstasy, longing
to unite with the Beloved, the stage of fana'-fi'llah.
In another verse the Holy Qura'n describes the ten stages of ima'n, faith, in a person162
(or the ten categories of the believers):

1--The MUSLIMEEN, who enter the faith. This is to accept the faith. Mere
acceptance of faith is not the true belief, as the Holy Qura'n itself defines the difference
between a Muslim and a momin (believer) in these words: "The wandering Arabs say:
We believe. Say (unto them O Mohammed): You believe not but rather say "we submit",
for the faith has not yet entered into your hearts. Yet, if you obey Allah and His
Messenger, He will not with hold from you aught of (the reward of) your deedes. Indeed
Allah is Forgiving, Merciful."163 This clearly shows that mere acceptance of Isla'm does
not make one a true believer. But this is the first stage.

2--The MOMINEEN, who believe. Belief in God is very important in life. A believer
does not get frustrated. He feels secured in protection of God. An adversity or a failure
does not dishearten a believer who resigns to the Will of God. Belief is the strongest
weapon against unhappiness.

3--The QA'NITEEN, who obey. Obedience follows belief. It is absolutely necessary.

It is complete submission to God. The obedient thinks and acts in the way his Omni-
present Lord wants him to. Obedience purifies his self.

4--The SA'DIQEEN, who speak the truth. As stated above, obedience removes all
improper thinking and action out of a believer. He becomes a true servant of God. He
speaks the truth and behaves truthfully.

5--The SA'BIREEN, who persevere. A momin perseveres because he knows that

everything comes from his Lord. Nothing disturbs him. He carries on his duty without a
slight doubt in his ima'n. He is stable and firm. Perseverance makes him patient.
Perseverance is jeha'd in the way of God.

6--The KHA'SHIYEEN, who fear Allah. Fear of Allah is not like fear of a monster or
a killer. A momin is afraid of displeasing his Lord because of his love. A lover would
never displease his beloved. This keeps him away from doing anything wrong or sinful.
Fear of Allah purifies his ba'tin (inner self).

7--The MUT'SADDIQEEN, who give alms. Here alms giving does not mean
ordinary charity most of the people are doing. A momin spends everything-his wealth, his
time, his physical efforts and his mental and spiritual energies in the way of God to
please Him and to express his faith that nothing is greater than his Lord.

8--The SA'IMEEN, who fast. Fasting does not mean to refrain from eating food only.
A momin keeps away from all vices and sins. Fasting means the renunciation of worldly
pleasures for the sake of God.

9--The HA'FIZEEN, who guard their chastity. Chastity means not to do anything
which is forbidden or harmful to the body, mind and soul. Excessive indulgence in
legitimate pleasures is also, to some extent, against chastity.

10--The ZA'KIREEN, who remember Allah. Rememberance of Allah is the greatest

of all virtues. It keeps man in constant touch with his Creator. He does not forget God
even for a moment. Remembering Him is seeing Him. It is a proof of his belief,
obedience, truthfulness, perseverance, his fear of Allah, sense of sacrifices, aloofness
from doing sins, chastity and love of God.
Success depends upon the devotion and goodness of the believer's deeds. Evil is illusion.
Its cure is to get rid of ignorance. All sorrows and pain have their root in the Self, and
Self is an illusion. The lower Self is of the lower intelligence attached to sensual
pleasures and needs. The Holy Qura'n describes it as nafse'-amma'ra. Escape from Self is
necessary in search of Truth. Truth is God. The following Hadithe' Qud'siya has greatly
inspired the mystics: The Holy Prophet said "God told David: I was a Hidden Treasure,
and I wished to be known, so I created that I might be known."164

Isma'ili Tariqah
Isma'ilism teaches tasawwuf. The centre of obedience is Hazar Ima'm. Absolute
obedience, in thought and action, is necessary. It purifies the Self. In this way the iman
(faith) is increased and love of God is developed. While certain Su'fi Orders discourage
worldly possessions and progress, Isma'ilism encourages spiritual development side by
side with the progress in the affairs of worldly life such as science, technology, arts,
economics, philosophy, domestic and social matters. The life of the Holy Prophet is the
best example to understand the Isma'ili point of view. He was the greatest of all mystics
and lovers of God. He was simple and divine yet he lived like an ordinary man. He had to
even fight against the enemies of Isla'm whenever it was necessary. His teaching turned
the wild nomads of Arabia to a most disciplined and progressive community who later
conquered a large part of the world in a short time and taught science and arts to the
European nations.
Though Isma'ilism became famous in the second century of Isla'mic era, it was neither a
new religion nor a heretic off-shoot of Isla'm as ghulla't or mala'hidah. It is Isla'm
fundamentally. Under the guidance of their Holy Ima'ms, the true successors of the Holy
Prophet, the Isma'ilis have not only kept the real spirit of the faith but also fought
successfully against the racial and heretic agitations in Isla'm. It has provided a
satisfactory way for the eternal quest of the human soul to have direct experience of the
Ultimate Reality.
Isma'ili fith helps man to understand the Truth and to enable him to enjoy the deep
feeling of knowing the purpose of the creation, and to develop materially as well as
spiritually.
There is a perpetual struggle between khayr (righteousness, virtue) and sharr (evil,
wrongfulness). Sharr can never defeat khayr. Sharr is wrong and khayr is right, though
sometimes the wrong appears as right but shows its true colour under strain. Man's entire
life is involved in the struggle of right and wrong,165 the clarity of mind and the
confusion. That is the reason why he needs constant guidance.
Unlike other creatures who have inborn tendency to behave, known as instinct, man has
freewill. The most wonderful creation of God on earth is the human mind. Mind is
universe itself. It is a vehicle to explore beyond the extremes of material llife. Man has a
soul which is more important than his body. Mind acts as a link between the two.
Isma'ilism, therefore, places more emphasis on developing the sjpiritual aspect of life
without ignoring the physical needs.
Man was not born on his own accord and death is also not his own choice. Then why was
he born? What is the purpose of his existence?166 Why is there a difference between day
and night?167 Why are there different colours of skin in mankind?168 There are
thousands of such questions which have hidden meanings. A fool may ignore them but
for the wise there is food for thought. Allah revealed to Prophet Mohammed some verses
of the Holy Qura'n in clear language and some in allegory169 which are known only to
the Holy PJrophet and his descendants, the Holy Ima'ms. It is only through Ha'zar Ima'm
that we can acquire the inner knowledge of the right knowledge. For this reaon the
Isma'ilis are known as the Ba'tineen or Ba'tiniya.
Man's ba'tin170 is richer than his za'hir.171 Ba'tin is developed with the help of za'hir.
Za'hir reflects Ba'tin. Za'hir is limited and short lived; ba'tin, if developed rightly, is
limitless and eternal. Those who understand and develop their ba'tin live happier in this
world and in the hereafter.172 Isma'ilism guides the intelligent and helps to solve the
mysteries of life and death, the hereafter, the spirit, the soul and the universe.
The knowledge, or training, about religion is divided into four stages each stage has
various sub-stages. These are:
1--The shari'at. It is the law of conduct which is all za'hir. It regulates the deeds and
behaviour of the follower.

2--The tari'qat. It is the system, the discipline, which is a mixture of za'hir and ba'tin.
The system improves the innerself through meditation and righteousness.

3--The haqi'qat. This is the stage of mysticism, the understanding of reallity, the truth.
It is all ba'tin. The system creates love and understanding of God.

4--The ma'rifat. It is gnosis. It is higher ba'tin. This is the stage of enlightenment and
experience of the Divine Light.
Ima'm Ja'fer es-Sa'diq gave a simile of a rose-plant when explaining the four stages: The
roots are the ima'n (belief), the branches and the leaves are the shari'at, the bulbs and the
buds are the tari'qat, the blooming flowers are the haqi'qat and their beauty and fragrance
are the ma'rifat.
Without the roots no plant can exist. Similarly without ima'n, belief in God, the human
spjirit dries out. To an atheist God does not exist but his denial about Him is not a proof
of His non-existance. He himself has cut off the main supply that is why there is no light
in him. Unhealthy roots cannot grow a healthy plant. Just as roots get their nourishment
from inside the earth, the faith of a person is nourished from inside him. This regulates
his thoughts and behaviour, just as strong and healthy roots produce strong and healthy
stem, branches and leaves of a plant. Good thoughts and deeds lift up the spjirit and grow
the mind to the budding stage developing ultimately to ablooming flower full of beauty
and fragrance. This is gnosis-the stage of the saints and lovers of God.
As stated above Isma'ili faith helps man to understand the Truth and to enable him to
enjoy the deep feeling of knowing the purpose of creation and to develop materially as
well as spiritually.
"Our Lord! Give unto us in the world that which is good and in the Hereafter htat which
is good, and guard us from the doom of Fire."173

DA'WAT PROPAGATION OF FAITH

Da'wat, propagation of faith, is the most important factor for the existence and benefit of
the jama't. Allah has commanded: "Call unto the way of thy Lord with wisdom and fair
exhortation and argue with them in the best manner."174 All the Prophets, and the
Ima'ms, have been working as the best propagators of the Religion of God. Nothing could
prevent them from discharging such a duty.

Da'wat by the Holy Prophet

Holy Prophet Mohammed was commanded to organize a group of men175 for the
propagation of the holy faith. He was also instructed to "argue not with the people of the
Scripture; unless it is in the best manner, save with such of them as do wrong; and say:
We believe in that which hath been revealed unto us and revealed unto you; our God and
your God is One, and unto Him we surrender."176 He organized his ministry and raised a
force of volunteer da'is (missionaries) and ma'allims (teachers) among men and women
who preached and taught Isla'm.
As soon as the physical opposition against Isla'm subsided after the fall of Mecca, the
Arabs embraced Isla'm in large numbers. They were attracted to the wonderful
organization of Isla'mic jama't previously unknown to them. Emphasis was placed on
learning as it was the most effective means of propagation. A better way of life and co-
operation among the Muslims attracted the starving Beni Asad to Isla'm. Tolerance of the
Holy Prophet and Ahl-Bait was another means of propagation. A Jewess used to throw
dust over the head of the Holy Prophet whenever he passed through the street under the
window of her house. He never protested. But one day when she fell sick he went to see
her and prayed for her recovery. This moved her so much that her eyes were filled with
tears. She became a muslim.
An Abyssinian deputation of twenty Christians arrived in Mecca to investigate about the
new religion, Isla'm. The Holy Prophet recited to them some passages from the Holy
Qura'n. They were immensely impressed. Tears flowed down their cheeks. All of them
embraced Isla'm immediately.177 Isla'm has spread not by sword, as alleged by some ill-
informed writers, but through tolerance, benevolence, brotherhood, equality and of course
by the charm of its simplicity. Its teachin appeals to reason.
The condition in Arabia and the surrounding countries, before the advent of Isla'm, was
ripe for acceptance of a reformer. But the opposition from the most powerful tribe
Quraish, led by Beni Omayya, prevented the people from embracing Isla'm in the
beginning. When the Holy Prophet emerged victorious against his enemies the people
became Muslims in large numbers.
Though Isla'm spread like fire in a jungle the standard and quality of ima'n (faith)
dropped gradually. Most of the people embraced Isla'm not with genuine conviction but
because there was no other choice, e.g.: Beni Asad and Beni Omayya. Most of the
Muslims who embraced Isla'm before the conquest of Mecca were sincere and earnest.
Things were different with those who embraced Isla'm after that. Even the Holy Qura'n
has praised those who were the first to accept Isla'm, and the hypocrites have been
condemned, some of whom even the Holy Prophet did not know.178 Under these
circumstances after the death of the Holy Prophet our Holy Ima'ms had to face the
difficult task of not only the propagation of Isla'm but also of preserving its true spirit and
of protecting it from deterioration and obliteration.

Da'wat by the Holy Ima'ms Isma'ili da'wat in Arabia

When Abu Bakr assumed the Caliphate, without first consulting Beni Ha'shem, Abu
Sufiya'n offered Ali his full support to overthrow Abu Bakr. Ali rejected the offer
vehemently. He knew that if he accepted such a plan, Isla'm would be ruined from within.
Sacrificing his own claim Mowla Ali supported the Caliphate of Hazrat Abu Bakr, Hazrat
Omar and Hazrat Osma'n to save the holy faith of Isla'm. Previously he had saved it by
fighting the wars against the enemies of Isla'm, now he saved it by not fighting for his
rights. It was all for the integrity and the propagation of Isla'm. His stand against the
Kha'riji's and the Omayyads was again for the defence of Isla'm. This was a way of his
propagation of the holy faith at that time besides his numerous speeches, writings and
sending missionaries to various parts of Arabia, Yemen, Syria, Iran, Iraq, Ghaur and
India.179 His son Hazrat Pi'r Hasan was his Hujjat who led many religious missions to
various parts of the Caliphate.
Ima'm Husain's martyrdom at Kerbala was his best and most courageous way of saving
Isla'm. The incident shook the whole Isla'mic world and prompted support and sympathy
for the Ahl-Bait and the holy faith.
Ima'm Zainul A'bedin, Ima'm Mohammed Ba'qir and Ima'm Ja'fer es-Sa'diq remained
aloof from political life but estabilshed various educational centres. Thousands of Muslim
and non-Muslim intellectuals and learned shaikhs attended the religious seminars in these
centres. Isla'm spread to north-west India (Pakistan) in the east and to Morocco in the
west. The socio-economic contacts between the Muslims and the non-Muslims brought
benefits as well as problems. The alien culture and Greek philosophy confused many.
Consequently a strong wave of atheism engulfed the Muslim society. Abu Sha'kr Disa'ni,
Ja'da bin Dirham, Abu Abdullah, Abdul Malik, Omar bin Obaid and Abu Auja were the
famous atheists of that period who were later enlightened by Ima'm Sa'diq.180
Some new sects of Isla'm like Kaisa'niya, Khatta'biya, Jab'riya, Qadriya, Motazilla and
Murjiya emerged out of the confusion about the interpretation of the Law-shari'at.
Contrary to the atheist propaganda in disguise of logic and philosophy, our Holy Ima'ms
effectively arranged seminars to teach religious philosophy. Hundreds of fayl'su'f
(philosophers) who were later known as the Su'fis (mystics) were inspired by the teaching
and preaching of the Holy Ima'ms. Some of the famous Su'fis of that time were Su'fiya'n
Thawri (d. 777 A.D.), Abu Ha'shem (d. 778 A.D.), Ibra'him bin Adham (d. 777 A.D.),
Hasan Basri (d. 728 A.D.), Ra'bia Basri (d. 753 A.D.) and Da'ood Karkhi (d. 815
A.D.).181
Later, the Su'fis differed greatly from each other. They passed through many grades and a
long course of meditation, and voluntary suffering under various pi'rs, murshids and
shaikhs.
The great Sunni Ima'ms and jurists like Abu Hani'fa (d. 767 A.D.), Abu Abdullah Ma'lik
(d. 795 A.D.) and Muhaddith Makka were among the students of our Ima'm Ba'qir and
Ima'm Sa'diq.182
During the Ima'mat of Ima'm Sa'diq two Isma'ili da'i's, Mu'sa bin Abdullah bin
Mohammed bin Abdullah Mahz, were sent to Sind, now Pakistan, where the former
remained for a long time but the latter was murdered.183 They had converted thousands
of people to Isma'ilism in the provinces of Thata in Sind and Multan in the Punjab.184
Two other da'is, Suriya'ni and Halwa'ni, were sent to Syria before the arrival of Ima'm
Isma'il in Salamiya.185

Isma'ili da'wat in Syria

After the death of Ima'm sa'diq the centre of Isma'ili da'wat shifted from Medina to
Salamiya where Ima'm Isma'il, Ima'm Mohammed, Ima'm Wafi, Ima'm Taqi and Ima'm
Razi lived secretly. Their movements and identity were closely guarded by the trusted
da'is because of the Abbasid enemies. The reason for the secrecy was to safeguard the
security of the holy faith and the lives of the Isma'ilis. The Ima'ms could have easily gone
out of reach of the enemy but the important question was da'wat and the safety of the
jama'ts living under the Abbasids. For the sake of the lives of the Isma'ilis, therefore, the
Ima'ms practised, and ordered the followers to practise taqiyya, the concealment of one's
identity and religious beliefs. "By taqiya", writes J.N. Hollister, "the Shias have preserved
themselves in many an adverse or dangerus situation."186 In this religious disguise of
taqiyya the Isma'ili faith spread in Iraq, Sind Yemen, Turkey, Morocco and Algeria.
Hollister writes: "All the evidence suggests that Ja'far himself was not a "fundamentalist"
but a progressive who contributed much of both to Isma'ilism and to Ithna Asharism. The
Imams of this latter group remaining as they did under strict surveillance of the Abbasid
Khulafa had perforce to stress caution and moderation. The Isma'iliya, driven to the wilds
for safety, continued through concealment and taqiya to maintain a freedom, which
together with a mental freshness in its converts, encouraged speculation in gnostic and
mystical philosphies, in a world thrown open to new intellectual forces. When it
succeeded in the establishment of its own Fatimid State, it was able in safety to develop
its doctrines and create its literature."187
Isma'ilism is not Su'fism in its general term but is very close to Tasawwfuf in its teaching
and preaching. To distinguish themselves from other Su'fi or Dervish Orders the Isma'ilis
adopted the name of Ba'tineen, or Ba'tiniya, the esoterics. The esoterical interpretation of
the Holy Qura'n and understanding of the secrets of the Self (higher Self-nafs mutma'ina)
appeared during the time of Ima'm Ba'qir and especially during Ima'm Sa'diq's Ima'mat.

"Da'is of Jafar Sadiw", writes Mujtaba ali, "had spread the propaganda of the Ba'tiniya in
Maghrib."188

The Isma'ilis harmonized philosoph with mysticism and reconciled science and religion
to meet the challenge of the Greek philosoph and prevailing atheism.
Calip al-Ma'moon advocated the dogma of Khal'qu'Qura'n that is the Qura'n is created.
Isma'ilis during the Ima'mat of Ima'm Wafi, wrote fifty-one encyclopaedic volumes,
known as Rasa'ile Ikhwanus Safa,189 exploring almost all the practical and philosophical
subjects. The teachings of Ikhwanus Safa were carried to the West by a Spanish Arab of
Nadrid, Muslim bin Muhammad Abu-Qa'sim al-Majriti al-Andalu'si who died in 1004-5.
Thanks to them, and later to the great Moorish philosopher Ibn Rushd (Averoes), Spain
became a centre of philosophical learning, from which during the Middle Ages, Europe
derived such light as it possessed on these great questions. "The strife between
Nomanalism and Realism", says Dieterici, "which for centuries stirred the learned world
is a product of this development, and had already, during the ninth and tenth centuries, set
in motion all the minds of the East."190
A famous da'i Abu Sha'kir May'moon al-Qadah, a descendant of Salma'n el-Fa'rsi, was
specially trained and prepared, for da'wat, by Ima'm Ba'qir. The Holy Ima'm bought hin
as a slave and gave him to his heir, Ima'm Sa'diq. He was later freed but remained
devoted to his Masters, and served them for more than fifty years. Ima'm Sa'diq promoted
him to the highest rank of Da'i-el-Akber and appointed him as the principal of the
training college for da'is at Asker Mukarram. Later, he was sent to Salamiya to assist
Ima'm Isma'il where May'moon died. His son Abdullah was appointed by Ima'm Isma'il
as the chief da'i in place of his late father.
Abdullah bin May'moon al-Qadah introduced a new system of da'wat with the consent of
Ima'm Mohammed bin Isma'il. He arranged mija'las al-hikmah191 intellectual meetings.
The regular members of such mija'las were called auliya,192 the friends. These mija'las
were actually religious classes for different people to suite their education and religious
zeal. He established the system of rank and protocol as under.193
Ima'm Hujjatul Ima'm (Pi'r) Da'i'-ul-Du'a't (Ba'b). Ultimately he rose to the rank of Ba'b.

Isma'ili da'wat in Africa

Ima'm Razi, the tenth Isma'ili Ima'm, sent da'i Abu Abdullah bin Mohammed bin Zakaria
al-Shii to Morocco for da'wat. In a short time he converted the tribes of Berber and Beni
Kita'ma who supported him to establish Isma'ili rule over the vast terrritories of al-
Maghrib, the north west Africa. In those days the soldier-missionaries worked
wonderfully well for the propagation of their faith. Da'is Abu Abdullah, Abul Hasan,
Abul Abba's, Abu Mohammed al-Ku'fi, Abu Ghafeer, Abu Salma, Ahmed bin al-Musli,
Abul Qa'sim Mohammed wre the strong men in the Mission.194
A university and a library were established by Ima'm Mehdi in Qairwa'n which are still
serving the Morocans. The beautiful structure of the buildings, including a mosque on the
campus, are an evidence of the high taste of Isma'ilis in design and architecture and their
love for education. Wherever they have gone either as conquerers or settlers they have
built educational institutions along with their religious centres.
Within a few decades Isma'ilism spread throughout north Africa. The centre of da'wat
shifted from Aqirwa'n to Cairo. It was re-arranged and re-organized. One of the oldest
educational establishments, Al-Azhar, was founded by Ima'm Mo'izz. It was later
completed and redeveloped in the reign of Ima'm Aza'z under the supervision of Ya'qoob
bin Kili's. Another famous da'i, Ja'fer bin Mansoor al-Yemen, wrote many books and
established training centres for da'is. Ima'm Mo'izz appointed him as the Ba'b. Qa'zi
Noma'n, Al-Mo'yyid Shira'zi, Abdul Malik Atta'sh, Hasan bin Sabbah, Hamiduddi'n
Kirma'ni, Mansoor bin Ja'fer al-Yemen, Abul Hasan bin Ali al-Sali'hi, Na'sir Khusrao,
Abu Momin and thousands of other da'is served their Ima'ms and the holy faith with
dedication.

Isma'ili da'wat in India

During the Ima'mat of Ima'm Mustansir Bilah-I da'i Abdullah al-Yemen was sent to India
in 460 A.H. to propagate Isma'ilism but he did not succeed much. Then the Holy Ima'm
sent his Hujjat, Pi'r Nooruddi'n Mohammed who arrived in Gujrat in 474 A.H.(A.D.
1090). He adopted the Indian name of Satgur Noor to create friendly atmosphere among
the Hindus.
After the death of the Holy Ima'm da'i Abdullah al-Yemen declared his allegiance to
Musta'li. Thus he became the founder of the Bohora community in India.
Pi'r Satgur Noor was about forty-nine years old when he arrived in India. Within a few
months he learned the local languages, Gujrati and Devna'gri and started preaching.
Isma'ilism was not new to the Indians. As stated above da'is Mu'sa bin Abdullah Mahz
and Abdullah bin Mohammed bin Abdullah Mahz were sent to Sind during the Ima'mat
of Ima'm Sa'diq. Also, Ima'm Mo'izz had sent da'i Jallah bin Shiba'n to Hastana'pu'r, now
Delhi, in 341 A.H. (A.D. 951). He lived in India for twenty-four years. He converted the
king and thousands of Hindus to Isma'ilism.195
Pi'r Satgur Noor and his descendant Pi'rs mixed up socially with the Indians. They
dressed themselves in Indian style, spoke their languages and even adopted Indian names
to win their hearts. This policy proved a great success.

Isma'ili da'wat in Iran

In the absence of Ima'm Niza'r, at the death of his father, his half-brother Musta'li
usurped power with the help of his father-in-law prime minister. Ima'm Niza'r was
imprisoned and his followers were persecuted. They fled to Alamut which by this time
had already been established and other countries leaving behind them their property.
Most of their documents and literature such as books, manuscripts, treatises came into the
possession of the Musta'lians. This was a great loss of their original literature in Arabic.
The centre of Isma'ili da'wat shifted from Cairo to Alamut during the time of Ima'm
Niza'r. It was during this Persian peroid of Isma'ili history, from the twentieth Ima'm
Mowla'na Ha'di to the forty-sixth Ima'm Mowla'na Hasanali Shah the Aga Khan-I, that
Isma'ili da'wat spread in Pakistan, India, Afghanistan, Kashmir, Burma, Malaya, Bangla
Desh, Tibet, China and Russia. Millions of people in these countries were converted from
among the Christians, Zoroastrians, Brahmins, Jains, Hindus and Buddhists.
Da'i Hasan bin Sabbah was not only the chief architect of the Isma'ili state of Alamut but
also of its da'wat in Iran. It was his remarkable ability and staunch faith that enabled him
to successfully handle the most delicate political situation of the state, surrounded as it
was by enemies. He organized as effective system of da'wat at the same time.
He was an Ithna'sheri in his youth. He met an Isma'ili da'i, Abdul Malik Atta'sh, who was
on a visit to Iran. Hasan became an Isma'ili. Later, in 1078 A.D. he went to Egypt to
study Isma'ilism. He was trained by da'i Atta'sh for three years and then sent back to Iran
as a da'i, Hasan started hi da'wat in Dailem. In 1090 A.D. he succeeded in establishing
the Isma'ili state of Alamut.
The Isma'ili da'wat at that time was known as da'wat-e-jadi'd, the new teaching, because
the da'is of Musta'li in Egypt continued their da'wat in the name of Isma'ilism. According
to da'wat-e-jadi'd Hasan bin Sabbah arranged the protocol of rank in this order:196
Ima'm Hujjatul Ima'm (Pi'r) Hujjatul A'zam (Shaikh) Da'i'el-Kabi'r Da'i Rafi'q Fida'i

Ima'm Ha'di promoted him to the highest rank of Hujjatul A'zam. He was popularly
known as Shaikh. He was also addressed as Shaikhul Jabal, Old man of the Mountain.
Some of the best da'is of that time were Abul Fatah, Kiya Buzurg Umid, Hasan Ka'eeni
and Rayi's Muzaffar, who were posted in Syria, Iraq, Kuhistan and Kanis
respectively.197
Hujjatul Ima'm, Pi'r Mahmood Shah bin Pi'r Satgur Noor continued the work of da'wat
after his father's death, in India, Kashmir and Afghanistan.
Isma'ili da'is were highly trained, learned and dedicated persons. They were also trained
in political and military sciences. They proved able administrators. Thouands of da'is
worked in different places; most of them in a hostile atmosphere. Some of them were
permanently engaged in research work and translating important books of other
languates. The Perisan influence was prominent in life and literature of the Isma'ilis
during and after the glory of Alamut.
At the same time the Holy Pi'rs propagated Isma'ilism in India, Afghanistan and Central
Asia. Pi'r Mahmood Shah, Pi'r Mohibuddi'n, Pi'r Khaliduddi'n, Pi'r Sala'muddi'n, Pi'r
Sala'huddi'n, Pi'r Shamsuddi'n, Pi'r Nasee'ruddi'n, Pi'r Sa'hib'di'n, Pi'r Sadruddi'n, Pi'r
Hasan Kabi'r'di'n, Pi'r Ta'jdi'n and their children donverted millions of people.
Pi'r Bibi Sarkak'r Ma'ta Sala'mat, Maryam Kha'toon, mother of Ima'm Hasanali Shah,
came to India from Iran on a preaching mission 1829 A.D. She was earlier appointed as
the Hujjatul Ima'm by the Holy Ima'm. She visited the jama'ts of Bombay, Poona and
other places. During her return journey she visited the jama'ts of Guwadar and Muscat.
After the fall of Alamut, during the time of Pi'r Shamsuddi'n, the Holy PJi'rs and their
descendants intensified their efforts of da'wat through preaching and writing in poetical
form. This wonderful literature is known as Gina'ns. Gina'n means: aphorism, maxim,
knowledge. A Gina'n is a hymn or a poem in an Indian language expressin religious
teaching. Isma'ili Pi'rs used this method to propagate Isla'm. The Gina'ns are full of
Isla'mic teaching.

METHOD OF DA'WAT
The life of the Holy Prophet and his leadership attracted the Arabs who were divided in
numerous tribes and class living an unscrupulous life. Early Isla'mic brotherhood and
integrity of the Muslim society-jama't-also attracted the Arabs and non-Arabs alike. But
with the passage of time the Muslims disintegrated into various sects which reduced the
influence of the central force, the Caliphate. The beginning of the disintegration occured
during the time of Caliph Osma'n. After Omar no Caliph enjoyed undisputed loyalty of
the Muslims except for love of pay and position. The Caliphs lived and behaved like
kings instead of leading their subjects religiously.
Isma'ilism attracted those who were inquisitive about spiritual advancement. Like the
Holy Prophet who was the centre of devotion and guidance, Isma'ilism offered the same
centre of devotion and guidance in the person of the Ima'me Zama'n. Having the same
Noor of the Holy Prophet and his blood in their veins the isma'ili ima'ms were the main
source of inspiration and satisfaction for the Muslims.
When an Isma'ili da'i meets a non-Isma'ili he first tries to understand the faith of the
person, and talks accordingly. The da'i creates curiosity in him and in a few meetings
convinces him that the spiritual guidance is as important as ever. Gradually the da'i
reveals some hidden meanings, taweel, of certain parables in the Holy Qura'n and the
other Scriptures. The da'i explains that the anatomical study of human body has also
some significance in understanding certain spiritual aspects of life. The candidate
becomes an Isma'ili with a strong conviction and belief that there is no salvation without
the recognition of the Ima'me Zama'n. The da'i must prove himself superior in knowledge
and argument.
The Holy Pi'rs converted the Hindus of India through their respective creeds such as
Sana'tan-dharma, Siv-dharma, Jainism, Brahaminism etc. Singing, with or without music,
ahs agreaty significance in Hindus religious ceremonies. According to this tradition the
holy Pi'rs and their children propagated Isma'ilism by singing the Gina'ns. The Chishtia
Su'fis in India, and later in other countries, adopted the same method. They even
introduced devotional dancing-another Hindu way of prayer-in their Su'fi gatherings
known as mija'las-e'-samaa.
To avoid hostility and persecution a man sometimes hides his real belief. For this reason
the Holy Pi'rs allowed their converts to keep their Hindu identity whre and when
necessary and follow Isma'ili faith secretly. Such people were called the guptis.198 Even
now there are thousands of gupti' Isma'ilis in India and elsewhere.

VAKI'LS
After the death of Pi'r Ta'jdi'n bin Pi'r Sadruddi'n in 1471 A.D. the da'wat in India slowed
down but was continued by the children of Pi'r Sadruddi'n. They served their Ima'm as his
vaki'ls and da'is. A vaki'l means an agent. Ima'm Mustansir Billah-II had appointed
Sayyid Noor Bakhsh bin Sayyid Auliya Ali bin Pi'r Hasan Kabi'r'di'n as his vaki'l in
India.199 He was also known as Pi'r Mitha. He was the first vaki'l. The vaki'ls were
appointed by the Ima'm of the time from the descendants of the Holy Pi'rs. They also
were called pi'rs out of respect but they were not Hujjatul Ima'm. Their method of da'wat
was preaching and singing the Gina'ns which appealed to the Hindus very much. The last
vaki'l was Sayyid Mohammed Shah, a descendant of Sayyid Rehmatullah Shah bin Pi'r
Hasan Kabi'r'di'n. He was popularly called as Pi'r Doola, generous pi'r. He died in 1792
A.D. in Bombay during the Ima'mat of Ima'm Shah Khali'lullah Ali.
Like Sayyidah Ba'i Budha'i, the daughter of Pi'r Hasan Kabi'rdi'n, who preached among
the women of the Punjab, Sind and Gujrat, a woman da'i Sayyidah Ima'm Begum, from
the same family died in 1866 A.D. in Sind. She dedicated her whole life to the service of
da'wat among the women of Bombay and Kathiawar. Her Gina'ns are very famous among
the Isma'ilis and some Hindu sects alike.
More than forty thusand gu'ptis in the Punjab and the Fromtier Province of India, now in
Pakistan, according to the holy farma'n of Ima'm Su'lta'n Mohammed Shah. They
abandoned all traces of Hinduism from their lives and mixed freely with the Muslim
brothers keeping their old Isma'ili faith as strong as ever. Isma'ili da'is Husaini
Pi'rmohammed, (Pi'r) Sabz'ali Ramza'nali, Ha'kamali Ashq'ali and Ja'ferali Isma'ili served
these jama'ts under the guidance of the Holy Ima'm.
The latest mass conversion took place in the early 1920's in Gujrat, India, when
thousands of caste Hindus and Christians were brought into the fold of Isla'm, the Holy
Satpanty, by the Isma'ili da'i's Khu'da Bakhsh Ta'lib, Ha'ji Mohammed Fa'zal,
Mohammed Mu'ra'dali and Alimohammed Da'ya.
Hundreds of Africans were converted to Isla'm under the guidance of Ima'm Su'lta'n
Mohammed Shah in various parts of Africa.
Isma'ilism is now spreading to distant lands such as North America, South America,
Europe and Australia. Hundreds of non-Muslims have embraced Isla'm through
Isma'ilism during the last two decades.
The da'wat continues.

TANZEEM -The Organization of Isma'ili jama't

A jama't is an organization of the followers of one faith. It is a system guided by certain
principles and laws. The word jama't in Arabic means an organized body of the persons
with a common belief. The root of this word is jama' which means gathering together.
The Holy Prophet said, "Innallah ma'aljama't" verily Allah is with jama't.
The Holy Prophet organized the Muslims, socially and religiously, in such a manner that
the Arabs had not known before. Many a tribe was attracted towards Isla'm by the
discipline and integrity of the Muslims. Even little things had bing effects. Making of
ablution before each prayer and praying regularly and punctually were the habits which
regulated the lives of the wild Arabs.
There were nine mosques, including the Masjide'Nab'wi, in Medina during the time of the
Holy Prophet. These mosques were built in the Muslim localities of the city where other
communities were also living. A mosque, in early Isla'mic days, was the Centre of the
Isla'mic organization. It was also used as a school for the young and old. The
Masjide'Nab'wi, the mosque of the Holy Prophet, was the Capitol of Isla'm where all
religious and social functions were held, delegations of other countries were received and
the meetings to discuss the problems of the community were held.
During the Omayyad Caliphate the mosque was reduced strictly to a place of prayer and
used as a platform for their propaganda. It was used more for politics than for religion.
Consequently the Muslims were disintegrated. The Shi'as of Ima'm Zainul A'bedi'n and
Ima'm Mohammed Ba'qir practised taqiyya. The observance of taqqiya was a part of the
organization of the Shi'a jama't to avoid the Omayyad persecution.
Keeping away from the politics, of the ruling Omayyads, Ima'm Ba'qir established in
Medina an institute of learning of fiqa'h (jurisprudence), Hadith (the tradition), tafseer
(the meaning of the Holy Qura'n), ta'weel (interpretation of the Holy Qura'n) etc. He
appointed da'i Abul Khatta'b to organize the first movement of Ba'tini teaching.200 This
was the nucleus of the future organization of the Isma'ili da'wat.
Ima'm Sa'diq made a great extension to the institute founded by his late father. He also
organized educational seminars and arranged debates on popular philosophy, logic and
science. He appointed da'i Abu Sha'kir May'moon al-Qada'h as the principal of the
training college for da'is at Askar Mukarram. During that transitional period of the
Caliphate, being transferred from the Omayyads to the Abbasids, the Shi'as built
hundreds of new mosques and schools in all parts of the Isla'mic territories as well as in
India.
After the death of Ima'm Sa'diq the Shi'as divided into two major groups, the Isma'ilis and
the Mu'sawiya's, now known as the Itha'sheries. The Ithna'sheries, a minority group,
remained under the surveillance of the Abbasids and were persecuted. (It was only under
the Safawian kings-15th and 16th centuries-who claimed their descent from their Ima'm
Mu'sa Ka'zam that the Ithna'sheri faith gained its stronghold in Iran). But the Isma'ilis
cleverly escaped to the remote places and secretly organized their da'wat in Salamiya.
After the death of da'i Abu Sha'kir, da'i Abdullah May'moon al-Qada'h was appointed as
the chief of the training college at Askar Mukarram. He established a protocol of ranks
and appointed a ma'zoon and an aamil in every village and town, where the Isma'ilis lived
in a considerable number. A ma'zoon (mukhi) was a resident da'i and worked as the head
of the jama't. The aamil (kameria) of a jama't was there to assist the ma'zoon and to teach
religion.
The Isma'ilis worked vigorously towards spreading their faith. Inspite of adverse
conditions everywhere they succeeded in their mission. The three-and-a-half centuries'
Isma'ili rule over North Africa and in Alamut gave them enough opportunities to develop
their literature and organize communal life. They have always given preference to their
religion above all other things. Their lives, and everything in their lives, revolve around
their beloved Ima'm. Their devotion and love for the Ima'm are the foundation of their
vigorous and lively organization. All activities, worldly or religious, come under the
obedience to thier Ima'm.
When Isma'ilism was the religion of the state all the ministers and high officials, in civil
and military services, were appointed from among the da'is. In most cases the
appointments were made according to their religious position. The order of the ranks has
been given in a previous chapter.
After the fall of Alamut the Isma'ilis remained integrated and united under the Ima'mat.
Although the change of government affected their daily life they remained quite active
religiously. They re-organized their da'wat and at the same time conducted the work of
rehabilitation.
In India the Holy Pi'rs established dharam-sha'las (jama't kha'nas) and organized the gat
(jama't) all over the places. In every ja'ma't there was a mukhi (ma'zoon) and a tha'nak (a
resident caretaker). A team of bhagats, dedicated preachers, under the guidance of their
Holy Pi'r constantly travelled and served the jama'ts all over the country. After the death
of Pi'r Ta'jdi'n the vaki'ls, appointed by the Ima'm of the time, took over the work of
da'wat.
There were ra'i's, or ra'hi's, who collected the religious dues from each jama't once or
twice a year. The collection, with a report of the jama'ts, was taken to Iran to be presented
to the Holy Ima'm. A ra'i' could only see the Ima'm by appointment through a darga'hi, a
minister in attendance. The Ima'm in turn would give his blessings to the jama'ts in a
written ta'liqa sent through the ra'i'.
When Ima'm Agha Hasanali Shah came to India he appointed a vazi'r in each province of
Kathiawar, Sind and the Punjab to look after the affairs of the jama'ts in their respective
province. All the appointments in the jama'ts, usually for lifetime, were made by the
vazi'r on behalf of the Holy Ima'm.
Mowla'na Ima'm Sulta'n Mohammed Shah reshaped the entire structure of the jama'ts
organization. He appointed the Isma'ili councils in India and Africa, in 1905, to deal with
the social, economic, health and educational matters of their jama'ts. The first president
of the council in Bombay was Ibrahi'm Mohammed Rawji and in Zanzibar was Vazi'r
Rehamatullah Hema'ni.
As stated above, the Holy Ima'me'Zama'n is the Centre of guidance and all organizations
of the Isma'ilis. Theirs has always been the most organized jama't in Isla'm. Under their
Holy Ima'm, the Supreme Authority, they have following the institutions in order of
precedence:
The Fedral Councils The Supreme or Territorial Councils The Provincial or local
Councils Various Provincial Institutions

In each jama't, no matter how small in number it is, there are two chief officers, a mukhi
and a ka'meria. They are responsible for all the religious activities of the jama't. All the
jama'ts in a province, or a district, are controlled by the Provincial or the Local Council.
Such a council is composed of a chairman, a general secretary, the mukhi(s), the
ka'meria(s) of the chief jama't khana(s), a member each from the Isma'ilia Association,
(the department of da'wat), the Health Administration, the Educationa Department and
the district jama'ts.
All Provincial Councils are under the Supreme Council of the country and all the
Supreme Councils of various countries are under the Federal Council of a continent or a
sub-continent. The chairmen of all the Councils, the Isma'ilia Associations, the Health
Administrations and the Education Departments are automatic members of the higher
council.
Like the Councils there are, on provincial and territorial levels, the Isma'ilia Associations,
the Health Administrations and the Education Departments. All major appointments are
made directly by the Holy Ima'm. He approves the Constitution201 of the jama't in a
country. The Constitution is drawn up in such a way as to avoid any clash with the laws
of the country.
Wherever possible the Isma'ilis ahve built their nursery, primary and secondary schools,
dispensaries, nursing homes, hospitals, libraries, sports clubs, building societies,
community social centres, orphanages, boarding houses, widows' houses, rest houses,
schools for the backwards, cooperative societies, insurance companies, financial trusts,
educational trusts etc.
No Isma'ili is a beggar in the street. Helping societies, employment bureaus, welfare
societies and scores of other institutions take care of the community in all aspects of life.

THE ISMA'ILI WAY OF LIFE

The Isma'ilis have always been a law-abiding community wherever they have lived. An
Isma'ili, from his birth to his death, lives in an organized way of life. Every day he starts
with his prayer, before dawn, either in jama't kha'na or at home. This prepares him
mentally and spiritually to face his daily problems and solve them. He is an honest,
hardworking, cooperative, generous and courteous citizen. He is an obedient child, a
loving husband, an affectionate father and sincere to his relatives and friends. The same is
the case with an Isma'ili woman.
The exceptions are, of course, there. Every birth is registered in the jama't and the baby is
initiated into the holy faith. The ladies' committee advises and guides the mother as to
how to bring up her baby in the best manner. From the age of two a baby is given
religious instruction according to his capacity and taught manners. he goes to the nursery
school at the age of three or four and starts his education.
The Isma'ilis, as stated above, are very conscious about education. A school for the jama't
is as important as is a jama't kha'na. They have built schools wherever and whenever it
has been possible. With as few as ten students they start thier own school.
All men and women, young and old, must attend jama't kha'na daily except in
unavoidable circumstances. Important information of interest to the individuals and the
jama't as a whole is announced after prayers. All meet each other every evening. This
practice has given tremendous benefit to the individuals. A good Isma'ili is never bored,
never frustrated with life. On the contrary he is always happy and secure. The elders of
the family and the jama't are respected. Isma'ili Brotherhood is ever stronger than
anything. All share in the happiness and sorrow of a family, be it a marriage ceremony or
a funeral. No Isma'ili family is isolated unless it is so desired.
Suicide is forbidden. "We belong to Allah and unto Him we are returning" says the Holy
Qura'n (2:156). Man has no right to end his life on his own accord. Despondency is a sin.
"Struggle is the meaning of life. Defeat or victory is in the hands of God but struggle is
man's duty and should be his joy" says Ima'm Sulta'n Mohmmed Shah. Legitimate
pleasures of life are allowed in Islam, rather encuoraged, to avoid dejection and sadness.
A momin is always cheerful.
Celibacy is unnatural and irreligious state of life, except in certain conditions. Adultery is
a great sin and condemned. Marriage in Isla'm is an obligation. It is a sacred contract.
According to the Holy Prophet, marriage is a half of ima'm (faith). The Arabic word for
marriage is nika'h which means uniting.
Apart from a few exceptional cases an Isma'ili usually marries an Isma'ili irrespectived
position or nationality. It is because the Isma'ilis are very religious-minded. A non-
Isma'ili spouse, even after he or she becomes an Isma'ili, proves in most of the cases
detrimental to the children's social and religious upbringing.
Men and women have equal rights according to their position. Isma'ili women have long
been emancipated. They share all walks of life with their men folk. In 1899 Ima'm Sultan
Mohammed Shah had directed that if an Isma'ili had two children, a son and a daughter,
and he was unable to educate both of them, then he should give education to his daughter.
The Isma'ilis practise monogamy. Divorce is not encuoraged except in a special case. The
Holy Ima'm explained: "It is generally overlooked that among Isma'ilis nobody can take a
second wife or divorce his first wife for a whim or...as is sometimes falsely imagined in
the West...some frivolous or erratic pretext. There are usually, to our way of thinking,
some very good reasons for either action. To beget children is a very proper need and
desire in every marriage; if after many years of married life there is still no issue, often a
wife herself longs to see her home brightened ny the presence of children with all the
laughter, hope, joy and deep contentment that they bring with them. In other instances
there is so profound a difference of character that a divorce is found to be the best
solution for the happiness of both parties. But in every case whether a second wife is
taken or a divorce is granted the various councils or (where there are no councils) the
representatives of the Imam have an absolute duty to safeguard the interest of the wife; if
a second wife is taken, it is a matter of seeing that full financial protection is assured to
the first wife, or if there is a divorce, of seeing that there is a generous, adequate, and
seemly monetary settlement."202
Service to others, particularly in jama't kha'na and the jama't, is ocnsidered as a duty and
taken as a source of happiness and blessing. It is never refused. All give voluntary service
except where full time attendance is necessary. There are even those who can afford to
give full time free service. No service is considered humble though it is offered humbly.
Devotion and love for the Ima'm induce an Isma'ili to serve the jama't. If necessary he
would, also, spend money from his pocket. It is a part of his life. In case of need he gets a
material or moral assistance from the jama't and its leaders.
Mukhis, kamerias, preachers, teachers, officers of the jama't and elderly persons are duly
respected. To care for aged parents is an obligation and considered an act of highest
virute.
All vices, inlcuding drinking, smoking, gambling, drug addiction, perfidy and
promiscuity are condemned. Eating pork and intoxicants are strictly prohibited.
A strong emphasis is made on a plain and simple clean living.

ISMA'ILI POPULATION
Isma'ilis are living in most of the cuntries in the world. In many countries, sometimes,
they are known differently. For example: in India they are popularly known as Khojas, in
the Punjab they are known as Shamsies and in Central Asia they are called Mowla'is.
Innumerable Isma'ilis are still practising taqiyya in many places due to one reason or the
other. In many countries, such as in Central Asia, they move from highland to lowland
according to seasons and cultivate land and raise livestock accordingly. In these
circumstances it is impossible to ascertain their exact, or near exact, population.
However, according to the Holy Ima'm, their population in the world is between twenty-
three millions and twenty-four millions. They are living in the following countries:
Abu Dhabi, Afghanistan (mostly in Wakhan and Badakhshan), Argentina, Bangla Desh,
Barbados, Burma, Burundi, Canada, China (mostly in Chinese Turkistan, Shan, Sinkiang,
Raskam, Western Mongolia etc.), Chitral, Comoro, Ceylon, Denmark, Dubai, FRance,
Germany, Holland, Hong Kong, Hunza, India, Iran, Iraq, Ireland, Ivory Coast, Kashmir,
Kenya, Kuwait, Lebanon, Malagasy, Malaya, Muscat, Mozambique, Norway, Pakistan,
Portugal, Russia, (mostly in Azervaijan, Badakhshan, Caucasia, Kazakhastan, Kirghistan,
Pamir, Tajikistan, Ural, Uzbikistan etc.), Rwanda, Singapore, South Africa, Spain,
Sweden, Switzerland, Syria, Tanzania, Trinidad, Uganda, United Kingdom, United
States, Venezuela, Zaire, Zambia.
Apart from the countries mentioned above they are scattered in many other countries in a
very small number.

THE END
 References
1 Ta'rikhe' Tabari, vol--IV, p. 167
2 The Assassins, p.8
3 Rasa'ile' Ja'hez, p. 67-73
4 Beni Omayya aur Isla'm, p. 4
5 SN, vol-I p. 201
6 Hq, ch. 96 v. 1-5
7 SHS. p. 9
8 SN. vol-I, p. 277
9 According to Ameer Ali, it was 2nd of July, 622.
10 Al-Fa'rooq, p. 339
11 Beni Omayya aur Isla'm, p. 15
12 Wakiya-e-Ghadir
13 Al-Fa'rooq, p. 65
14 Ibid, p. 69
15 Meaning: the community
16 Ta'rikhe' Tabari vol-I, p. 274
17 Al-Fa'rooq, p. 204
18. SHS, p. 45
19. Al-Fa'rooq, p. 205
20. Al-Fitina'tul Kubra, p. 241
21. Ommawi Daure' Khila'fat, p. 132
22. Al-Fitina'tul Kubra, p. 321
23. Ibid.
24. Mustadarak Ha'kam cited in Muna'qibe' Murtazavi, p: 101 25. Sayyidul Ausiya, p. 65
26. A Shi'ite Creed, p. 122 and Isra'rul Aa'ima. p. 78 27. SN. vol-I, p. 321
28. SHS p. 49
29. Hazrat Ali bin Abi Ta'lib, p. 2
30. Beni Omayya aur Isla'm, p. 71-80
31. SHS. p.83
32. See the geneological chart at the end of this book.
33. See under Propagation and Organisation in Part Two.
34. A call for prayer
35. A call to stand in prayer
36. TGST. p.231
37. Omawi daure' khila'fat, p. 339
38. Beni Omayya aur unki jang Isla'm se', p. 150
39. Murwajul Zahab, cited in Omawi daure' khila'fat, p. 362
40. Ta'ri'khe' Tabari, vol-4; ch. Events from 40 to 132 A.H.
41. Ibid. p. 93
42. Beni Omayya aur Isla'm, p. 38
43. Tari'khe' Tabari, vol-4 p. 339
44. Ibn Khaldoon, vol-4, ch. Beni Omayya
45. HQ. ch. 9 v. 32
46. TGST, p. 278
47. Ibid, p. 274 (Ref. Tadhkiratus Sa'da't, p. 54)
48. Al-Ka'fi, p. 346 and TGST, p. 463
49. History of the Ismailis, p.1
50. The origin of Ismailism, p. 38
51. Maza'hibul Isla'm, p. 408
52. Zahoore' Haqq, p.76
53. Chawda Sita're, p. 462
54. Ibid, p. 474-5
55. Ibid, p. 462
56. Ibid, p. 460
57. HQ, ch. 2 v. 124
58. Mansamjha'ni, p. 153
59. NM, p. 129
60. TGST, p. 278
61. See chapter: The Holy Pi'rs
62. TGST, p. 290
63. The residence of the Ima'm
64. NM, p. 139
65. Ibid, p. 147
66. The Shi'a of India, p. 208
67. Ta'rikhe' Fa'timeene Misr, vol-I p. 97
68. Another report mentions his birthplace as Askar Mukarram.
69. TGST, p. 279
70. Maza'hibul Isla'm, p. 224
71. History of the Arabs, p. 619
72. Ta'rikhe' Fa'timeene' Misr, vol-I, p. 176
73. Al-Fa'rooq, vol-I, p. 19
74. Ta'rikhe' Fa'timeene' Misr, vol-II p. 28
75. Ibid
76. NM, p. 354
77. TGST, p. 285
78. The Assassins, p. 8
79. Ibid, p. 11
80. NM, p. 387
81. NM, p. 398
82. According to NM, p. 398 it is 506 A.H. which is not correct.
83. NM, p. 400
84. Development of Muslim Theology, p. 169
85. The Shi'a of India, p. 332. Also NM, p. 480
86. NM, p. 481
87. The Shi'a of India, p. 332
88. See under the Holy Pi'rs
89. Ibid
90. A written command
91. NM, p. 618
92. KIM vol-I, p. 234
93. HQ ch. 2 v. 30
94. See the History of the Isma'ili Ima'ms
95. According to Isma'ili tradition the age of an Ima'm or a Pi'r is not important. He is
already a developed soul before he is appointed as Ima'm or Pi'r according to the
Divine Will.
96. Mansamjha'ni, p. 146. Also Ria'zul Ansa'b, vol-II, p. 139
97. TGST, p. 309
98. Malfu'ze' Kama'liya cited: TGST, p. 311.
99. Aa'ila-e'-Haqqiqat Numa, p. 269.
100. TGST, p. 313
101. TGST, p. 315 (reference: Malfu'ze' Kama'liya)
102. Satwarni, p. 125
103. Tawa'ri'khe' Pi'r p. 74
104. Ibid. p. 75. The year 560 A.H. is perhaps not correct.
105. Mansamjha'ni, p.23
106. TGST, p. 329
107. Ibid.
108. GHK, preface.
109. Satwarni, p. 291
112. According to Tawa'ri'khe' Pi'r, p. 108, the year was 919.
113. (Pi'r) has been used for those who were either the children of the Holy Pi'rs or
given titles of pi'r by a Holy Ima'm; for example: (Pi'r) Isma'il Gangji and (Pi'r)
 Sabz'ali.
114. KIM, vol-I
115. Ibid, p. 176
116. Ibid. p. 182, 183
117. MAK, p. 335
118. The Centre of the jama't in a country. But in fact it is the residence of the Holy
Ima'm Creed or Order
119. HQ. ch. 42 v. 13
120. Ibid 23 v. 52--54
121. Ibid 2 v. 213
122. Hadith-e'-Thaqlain
123. HQ. ch. 10 v. 48
124. Ibid. 82 v. 10-12
125. Ibid. 2 v. 30
126. Ibid. 5 v. 35
127. Ibid. 42 v. 13
128. Ibid. ch. 5 v. 3
129. Ibid. 3 v. 33
130. Ibid. 10 v. 48
131. GSN. No. 4 v. 5. Also TGST. p. 171. Other reports say 124,000
132. HQ. ch. 5 v. 16
133. Ibid. 3 v. 33
134. Ibid 49 v. 14 and ch. 5 v. 41
135. Ibid ch. 2 v. 14--16
136. Ibid ch. 2 v. 112
137. Ibid ch. 2 v. 45, 46
138. Ibid ch. 2 v. 155
139. Ibid ch. 13 v. 22
140. Ibid ch. 4 v. 59
141. Sayyedil Ausiya, p. 309
142. Al-Fa'rooq, vol-I, p. 403
143. Ibid p. 435
144. Ibid vol-I, p. 44
145. Ibid p. 52
146. Ibid p. 60
147. Ta'rikhe' Ibn Khaldoon vol-I, p. 206
148. HQ ch. 53 v. 3,4 149. Ibid ch. 4 v. 64 150. Ibid ch. 33 v. 33
151. Naf'ha'tul Uns, p. 20; also Lt. H. vol-I, p. 278 152. EB. vol-VI'I (1961) under
Essenes
153. Jesus in Heaven on Earth, p. 342, 356
154. HQ. ch. 18 v. 10; also Ma'riful Qura'n, vol-III, p. 592
155. KIM. vol-I, p. 53
156. HQ. ch. 57 v. 20
157. Ibid ch. 24 v. 37
158. Ibid ch. 29 v. 22
159. Ibid ch. 49 v. 15
160. Ibid ch. 2 v. 138
161. Ibid ch. 50 v. 16
162. Ibid ch. 33 v. 35
163. Ibid ch. 49 v. 14
164. Izha're' Haqiqat, v. II, p. 28
 165. HQ. ch. 91 v. 8
166. Ibid 23 v. 115
167. Ibid 3 v. 190
168. Ibid 30 v. 22
169. Ibid ch. 3 v. 7
170. Ba'tin means: hidden, unknown, inner-self, here refers to the secrets of the mind
and soul.
171. Za'hir means: open, known, here refers to physical experience, materialism.
172. HQ. ch. 16 v. 97, 107
173. Ibid ch. 2 v. 201
174. HQ. ch. 16 v. 125
175. Ibid. ch. 3 v. 104
176. Ibid. ch. 29 v. 46
177. SN. vol-IV. p. 387
178. HQ. ch. 9 v. 100, 101
179. Hazrat Ali bin Abi Ta'lib, p. 167
180. Swa'neh U'mri Ima'm Ja'fer Sa'diq, p. 151
181. Ibid.
182. Ima'm Ja'fer Sa'diq, p. 58
183. TGST, p. 464
184. Au'liya-e-Multan, p. 27
185. NM, p. 115, 127
186. The Shi'a of India, p. 54
187. Ibid, p. 204
188. Ibid, p. 76
189. First published in Egypt in A.D. 970
190. Cited, Lt. H., vol-I, p. 294
191. Mija'las i plural; majlis is singular
192. Indian Isma'ilis call them panje'-bha'is
193. Ta'rikhe' Fa'timeene' Misr. vol-II, p. 212. Also Fa'tmi Da'wate' Isla'm, p. 194
Da'i'-al-Mut'laq Da'i'-ul-Akber Ma'zoon Ragi'q Maka'ser
194. NM, p. 174
195. Ta'ri'khe Fa'timeene' Misr, vol-II, p. 81; ref. Maosame' Baha'r
196. NM, p. 370
197. Ibid, p. 373
198. Those who practise taqiyya
199. NM. p. 513
200. The Shi'a of India, p. 69. Later Abul Khatta'b went astray and was dismissed by
Ima'm Sa'diq.
201. See the book of Isma'ili Constitution.
202. MAK, p. 185

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