ISMA‘ILI PROPAGANDA AND FATIMID RULE IN SIND HE North African dominion acquired by the Fatimids served them as a starting-point and a base whence to pursue the conquest of the whole empire of Islam. That ultimate aim was to be achieved by two different methods : by way of direct territorial expans on. on the one hand--the conquest of Egypt being the classical example — and by permeation through the da‘wa on the other. The da'wa itself, that most characteristic institution of Ism@ilism, consisted, in one of its aspects, of individual missionary work among the public; another equally, or even more important side of it was to gain the adherence to the imid cause of as many local rulers as possible. It cannot be said that, as far‘as that last point goes, the da‘ia was very successful 5 its achievements in that field were but short-lived. The conversior the Samanid Nasr b. Ahmad ended in a catastrophe ; nor did the Isma‘ili sympathjes of princes like Asfir b. Shirdya or Ibn Simjir and others lead to any substantial results. Perhaps the only place, where the work of the mission ended in the establishment of an Isma‘ili principality under Fatimid sovereignty, was that farthest province of Islam, Sind.' The study of the Isma‘ili datwa, whenever the scarcity of our sources permits it, is always an absorbing subject. The da‘wa in Sind, for which there is at our dis posal some odd documentation — to be called substantial only if compared with that available for most of other phases of the da'wa claims our special attention by its singular political success. Moreover, one of the figures in the Isma‘ili history of Sind is revealed by our sources as representing a quite extraordinary trend in the Tsma'‘ili. movement. According to the Qadi al-Nu'man--and there is no reason to doubt the correctness of his information the da'wa in Sind goes back to the carly days of the Isma‘ili movement. Abu-l-Qasim b. Haushab? ihict of studies by He Ray, The Dynastic History of) ho Uy S. Nada, Maesdin € ues an India before the Muslim Conquest, Aslamie Cidtire, VELL tag4e pp. foa-20 (the material used in these works is mainly that contained it clissieal work of Elliot Dowson, Lhe History of Inner ate told by us own Tfstortons, Landon, toy sols, EH, passin) sand espectalls Bo Lewis, fimcile Noles Hl, BS.OS. XU, taq3, pp. 599-600. 2. A copy, written 130 AHL. was kindly put atin iisposat ly Mr, Shamoon, the passage in question is fon pty. The arucle Maltin an the Ene. of Psan savs "At this time (sis., goo A.D.) it was seized by al Aah the Rarmatr, and became a strangboll of the Karmatian heretics who were crushed and expelled by the orthodos’ Mahmud of Gahant” this ss due to ce musunderstanding. “Phe authority, telertal to (Maclagin, Gevettees af the Multan Distt Pahote. 1992), speaks (pp. 32933) of one Abalulla Geil Ibn Mayroun' called Karmat (ie 8 whose followers, towards the endhof the tenth century seized Multan, 1, tsaniilism in Stad has recently fanned the Nonthert: India, Calcutta 13 vol. L1949 ISMA‘ILI PROPAGANDA AND FATIMID RULE IN SIND 299 well known under the name of Mansir al-Yaman-— “sent his cousin, al-Haitham, as a da'i to the country of Sind ; the latter converted many of its inhabitants and his da'wa is still existing in Sind.” The Tftitah al- da‘wa of the Qadi al-Nu'man, whence the preceding quotation, was written in the year 346 A.H. (957 A. D.); of the conditions existing in Sind at that time we have curious details in another book of al-Nu‘man, written only a few years later. In the Kitab al-Majdlis wa-l-Musdyardt of al-Nu‘man' there is a paragraph devoted to the doings of a “ heretic” da‘i heretic from the official Isma‘ili point of view: -in a “certain distant province ’’ and to the events which ended in a virtuous and in every way acceptable suc- cessor being substituted for him. It was possible to guess from, the beginning--owing to indications like the mention of the great idol, which could only be the idol of Multan -that the account in question referred to the mission in Sind. This conjecture was fully borne out by the ‘Uyin al-Akhbar of ‘Imid-al-din Idris where the whole paragraph from al-Nu‘man’s book is quoted,* accompanied by a few introductory lines lifting the anonymity which, alas, is a regular feature of the Kitab al-Majdlis wa-l-Musdvardt. We can be sure that Idris had at his disposal certain sources on the history of the Sind ca'wa independent of the Kitéb al-Majalis wa-l-Musdyarat ; those sources enabled him to supply the missing name of the loyal’ da'i appointed instead of the heretic. Moreover, he was able even to quote. f from some epistles addressed by ‘al-Mutizz to the not, unfortunately, specify the source from which h tion is derived.) The passages from the Kitab al-Majalis wa-l-Musdyarat and the “Uyain al-Akhbdar will be given in extenso; we may summarize the data furnished by them as follows. In the time of al-Mu‘izz there was in charge of the mission of Sind a da'i whose views and whose conduct were utterly at variance with the Isma'‘ili orthodoxy taught by the Imam and his close associates. Not only did he adopt a latitudinarian attitude towards those members of his flock who had made a direct passage from their old religion® to Isma’ilism--whom he allowed to keep many of the un-Islamic practices of their former religion—but he even relaxed certain statutes of Islam additional informa- 1. Copy in the library of the School of Oriental and Afitan Studies of the year 1315, very carelessly written; tt contains the second volume only (see KSO.S., VIL 1933. Ps 34) The passage in question is on fol. 106 ff. 2. Copy of Mr. Shamoon, (written in 1290), VI, 188 ff AL-Nu‘min says that old religion was that of the Majis this is probably a vague denomination for Hindus. {This does not exclude the possibility that there’ might have been Zoroasinans among. the inhabitants of Sind). ft is difficult to sce how Foucher (Ancient Multan, Woolner Comnusnoration Volume, p. 90; La Vieille Route de" Inde de Bactres a Taxila, Memoires de la. Délégation Francaise en Afghan istan, II (Paris, 1947), p. 266, 268, deduces from the passaye of al-Birdni, India, trad, Sachaut, I, 21, that the temple of Multan was “desservi par des " mages," hy "" brahmanes-mages, " implying some’ kind of Zoroastrian-Hindu_ syneretism. D—7300 ISLAMIC CULTURE Oct. for those who had been Muslims before joining Isma‘ilism. In this passage his permitting infringements of the Islamic dietary laws and laws concerning forbidden degrees in marriage is specifically adduced ; other passages in the Kitdb al-Majdlis wa-l-Musdyarat, which almost certainly refer to the same heretical da'i of Sind, charge him with dangerously heterodox views in points of doctrine.! As al-Mu'izz is reported by al-Nu‘man to have frankly said, he could not think of dismissing the da'i. The latter commanded the full respect of the people of his da'wa and any intervention from the Imam would have led to trouble. As far as political success was concerned, the dd'i of Sind had an important achievement to his credit : he succeeded in winning over to timid cause one of the rulers of Sind.* The sovereignty of al- was openly proclaimed, and the khutba read in his name. With the help of the princely convert, the Isma‘ilis of Sind were able to defeat a coalition of the rulers of the country which attacked them and to con- solidate their position ; the fortress which the Ismi‘ilis made their capital and dar hijra is probably no other but the city of Multan While the da'i was thus engaged in advancing the Fatimid cause, the court in Mansiiriyya was secretly intriguing in order to bring about his downfall. An opportune riding accident, however, rendered any further efforts unnecessary and delivered the Imam from his zealous, but hereti nt. He was succeeded by a prominent member of that part of the Sindi da‘wa which kept strictly to the orthodox tenets prescribed by the Imim. We are told that secret letters addressed to him by the [mam, enjoining him to arrange tor the elimination of the heretic dai, were already on the way when the latter died. The name of the new da‘i was Halam (or Halim) b. Shaiban.* It was but natural that the first concern of the new dd'i was to do away with the religious abuses of his predecessor. He, of course, made it a point to act only after the closest consultation with the Imam. Not only was he intent on enforcing a strict Islamic orthodoxy in the conduct of the da'wa, but also went out of his way to destroy the famous idol of Multan. We can date these events with sufficient certainty: the Kitdb al- Majdlis wa-l-Musdyarat was written in 351 A.H. (or very soon afterwards). Moreover, an epistle of al-Mu'izz to Halam' bears the date 354 A.H. "These guardedly worded passages are precious documents trends in. Ismiilism ; 1 shall analyse theo. on another occasio 2. Possibly am # the old Quraishite ruling family ; se . 7 a. ‘Uyiin al vol, VIL constantly writes gl; al-Birdni (see below) has ale which is to be restored to gl. Curiously, “Uvian, al-Aklibir, vol. V~ both in the copy used by Ivanow (sce next note) and that before me (written by a scribe different from that who wrote vol. VI) ~ has the form y which was, however, in the copy used by me corrected to ge + — An_extract from another epistle of al-Mu‘izz to Halam is to be found in - Shamoon’s copy, p. 250); it has been printed by Ivanow, Journal of the Bombay Branch of the R.A.S., 1940, pp. 74-76. Ivanow seems to have a slight doubt’ about the genuineness of the document, which is of capital importance ; I shall give the proof of its authenticity In a forthcoming study on the Qarmatians of Iraq. 7° out forgotten, or rather suppressed,1949 ISMA‘ILI PROPAGANDA AND FATIMID RULE IN SIND 3or The author of the ‘Uyin al-Akhbar introduces that epistle with the fol'owing words: ‘‘ There arrived a letter from him (viz., Halam) in which he mentioned the victory which God had granted him in the jazira (the Ismaili term for a “diocese” under the jurisdiction of a da‘i) of Sind and the dominion which the Friends of God had acquired there. He mentioned that he had broken the idol, for the destruction of which he had previously asked the Imam’s permission. He addressed to the Imam certain questions concerning the restoration of religion and the abolition of the changes introduced by the wicked da‘i, who had wandered upon the path of transgressors. He also consulted the Imam. about several matters concerning law (figh) and permitted and_ prohi- bited things (al-halal wa-I-hardm) and about problems of allegorical interpretation (ta’wil), the knowledge of which has been given by God to the People of Meditation (ahl al-dhikr), Imam after Imam. The Imim answered him by a sijill which is very famous and well known and is written down in the pages of the books."” . The first one of the extracts from the epistle does not concern the affairs of Sind : al-Mu'i ives an account of the victories gained over the Byzantines. But after this extract the ‘Uyiin al-Akhbdr gives another one, too, reading as follows :1_ ‘' Referring to what you have written : that God has granted you a victory over those who had attacked you and wanted to oust you from your place ; that terrible battles have been fought between you, till God gave you the victory, by His, help and assistance and you exterminated them completely; that you destroyed their idol and built a mosque on its site -what a great favour, what an Se ne sd Rel aja LE st ot LE pA) ail ole \ Aches all 5 prgeliig Ae lly Byadle gd daly pal dl Key Ol MI Ippell Uw oe eee a Se ye lic! sara sArecralle Weiaiy (paliclls deals Llalinededgeclan 9 agi oe aalsly LI op ee PEG gael Ws UY ye 9 by Dl gs a han 9 by Wag Ae odd Gels ol de GC Sic. MS; read SARE OI) Sa Sabb big OF D2 Wats... gl Udy Sem pe teed tbe a a5 al 9) jah g He dey ge ed Le Gol all a ty ets bl § Sabjy US ose! PSLAY S25 Wb ad WS GS OU LI Ale! gt (Sud Aedly dy LW al dey jel ge GF AB dl Go ible Oslet Kase bn! Same Sygate! Loe! ge AI UAi! SG Goll a pe Ld ade ail do Sis ady epan abla a 156 be ail peal) VI ix, tay Ye ot WU clea Yl be le 25 Ae) MS ge 9 Gl Sie abel gole Ge patel! Spas Ad 9 loge ASSN YI Hoe Uy J Le Vy TEED302 ISLAMIC CULTURE Oct. manifest and palpable excellence and lasting glory is that from God ! We would be very much pleased if you could send us the head of that dol {t would accrue to your lasting glory and would inspire your brethren at, our end to increase their zeal and their desire to unite with you in a common effort in the cause of God. The realization of God's promise to us, which used to seem so remote, has, indeed, become im- minent.’” According to the ‘Uyiin al-Akhbdr the last paragraph of the epistle read: ‘‘ We have sent you some of our banners, which you can unfurl in case of need. Whenever they are unfurled over the heads of the believers God increases their glory by the banners and hails them with His assistance; on the other hand, when they are unfurled over the heads of the unbelievers, the banners humiliate their pride and over- whelm them by the power of God Who is our Benefactor. ... Written on Sunday, the 19th of Ramadan, of the year 354.” The author of the ‘Uyinal-Akhbdr adds that the sending of the banners to Sind constitutes the realization of the prophecy handed down in the name of ‘Ali: “' The rule of the House of Mohammad, blessings of God be on him, will be completed when the banners will appear com- ing from Sind.” In another pagsaget quoted by the ‘Uyin al-Akhbar the Qadi al- Nu‘man summarizes the Isma‘ili achievements in Sind as follows: “The da'wa of the Ruler of the Epoch (wali al-zamdn) has emerged victoriously in Sind, his faithful followers earned glory ; his dé‘i there conquered the ruler of the kingdom of Sind who was a Zoroastrian, killed him and his men and destroyed the idol which they used to worship and made a mosqtie of the temple in which the idol used to stand.” We might com- pare a passage from al-Birdni: (India, trad. Sachau, I, 116) “When the Qarmatians occupied Multan, Jalam (read Halam) ‘Ibn Shaibin, the usurper, broke the idol into pieces and killed its priests. He converted its mansion which was a castle built on an elevated place into a mosque and ordered the old mosque to be closed down out of hatred for every- thing that had been built under the Umayyad caliphs.” We have not much information about the subsequent affairs of the Fatimid “ colony” in Sind. We do not know even the exact nature of the relations between the dd‘i and that ‘ proselyte king” (al-malik al- mustajib) whose help brought about the victory of the Fatimid cause. There is nothing extraordinary in the fact that the epis:les of the Imam are addressed to the dé‘7; on the other hand even the passage of al- Birdni speaks as if the temporal rule were in the hands of the da'i. Never- theless we may perhaps assume that Fatimid Sind was under a kind of dual government, the king and his descendants being in charge of the temporal affairs under the spiritual guidance of the da‘is. The contem- porary geographers who mention the Fatimid sovereignty over Sind 1. Vol, VL, p. 222. ‘The passage is probably from vol. I of the Kitdb al-Majdlis wa-l-Musdyarat, which i did hot ‘have the opportunity to. reade1949 ISMA‘ILI PROPAGANDA AND FATIMID RULE‘IN SIND 303 seem to indicate such a state of affairs, although they do not give any details in this connection. Al-Mugaddasi, who visited Sind in 375 A.H., writes (ed. De Goeje,- p. 485): ‘In Multén the khutba is in the name of the Fatimid and all decisions are taken according to ‘his commands. Their’ envoys and resents go regularly to Egypt. He (the ruler of Sind) is a powerful and fust ruler."! Speaking of the religious doctrines prevalent in the pro- vince, al-Muqaddasi says (p. 481): “The inhabitants of Multin are Shi'a who use the formula hayy ‘ald khair al-‘amal in the call to prayer and employ a double igdma.”” The information given by al-Mugaddasi’s contemporary, the anon- ymous author of the Hudid al-'Alam (about 372 A.H.), isto the same effect (translation of Minorsky, p. 89): ' The’ governor is a Quraishite from the descendants of Samf[a].? He lives at a camp half a parasang fsom Multan and recites the khutba in the name of the Western One (bar Maghribi).” (It is puzzling how it comes about that the Isma‘ili Ibn Haugal, whose knowledge of Fatimid affairs is ordinarily very good and who wrote after the establishment of the Fatimid rule in Multan, does not mention it at all.) Isma‘ili rule in Multan was brought to an end by Mahmiid of Ghazna. In 396 he made tributary the Isma‘ili ruler whose name is given by the historians-——the carliest being Gardizi---as Abu-l-Futah Da’ b. Nasr; in 4or he occupied Multan and took captive Abu-I-Futah.? We may assume with some degree of probability that this Abu-l-Futih was a descendant (grandson ?) of the ruler converted to Ismia‘ilism in the time_of al-Mu‘i The later phases of the history of Isma‘ilism in Sind and in India stand in no direct connection with this first successful attempt to establish a territorial rule in Sind; they are, therefore, outside the scope of ihe present article. Arasic Text The following is from the Kitab al-Majalis wa-l-Musdyarat of the Qadi al-Nu‘man according to the London manuscript. The text has been compared with the ‘Uyan al-Akhbdr which quotes the passage in 1. In manuscript Istambul (see notes to De Goeje’s edition) there is an addition about Mukran : “1 heard that to-day they say the khutha for the Maghribi (=the Fatimid).” 2. If this information is correct, it folk that it was the old dynasty, allegedly of the Quraish clan ‘of Sama b. Lu‘ayy, who converted to Ismi‘ilism and who continued to rule under Fatimid sovereignty. id dynasty of Miltan, ef for example Ray, The Dynastic History of Northern Indi, 04 i <): the only authorities are the, standard Arabic’ geographers of the period, like Ton Khurdadbeh, al-Mas‘adi, Istakhri and Ibn Hauaal. 3. See M. Nazim, The Life and Times of Sultan Mahmud of Ghazna, pp. 96-99,—Later Indian historians like Firishta pretend to know about a “Sheikh Hamid Lodi” of the Afghan extraction who: was the grandfather of Abu-l-Futah ; the stories they relate are very doubtful and may be pure inven- tions. 8304 ISLAMIC CULTURE Oct. its entirety.! The e has been no attempt to give a ‘critical’ text, for which my materials are insufficient ; nor did it seem, under the circum- sstances, to serve any useful purpose. To give textual notes on the di- vergencies of the ver ions out of which I have constructed my text. The quotation in" he ‘Uyan usually has a superior text and I used it freely to correct the very faulty original. Wye Sles aay DI Ws! GI se ty de DASE Bape slew! Jaw OSs Hall cbt Gel ge obit GL atl y AS ae Chel y ad ye GU OSU! G abs Cpeljasdd tegell pal eal Kal ppd US PLY OS Sls ope Yel ok crm ce LS Ue Leo i US 9g Uae gd Gaal ad AVI Gell Lhe Ob Gs ail IB Le abl pyle ge phere ae pt Le Le pS Ss Iyeber plore? Le pes ct SA VG LS gayle Olyd 2S ge Opes OSL we ail OG be Opberny Yad y he cys Ate deal 2 SLY Lasy gail oye ate Lad pelt y Gy ledl HWS SAS a Ad) pe dee Ud Ey ee WE als ob Go Gala one opt ES Cabell ge 8iye> Jal Gand Sal le ge chal hy ae dil DINGS 5 AS Tg atl aL Us ye Ce eget el Ye plist Adega ls ass Cob 9 ALT oye ey Ad! AW! WTO y oy re Lat goed deal 9 aay Le lis ppd ab a pd ON 9 Ae ape US Ge Ged AI ale PLY JL y al fe sell oe atl Ay Shy de ape atl DI Ip Ug ae ly Sd WS Ge AS)! ot Daal Ge pe ne Ae Sel oe Enel od tle epee arb a prleoy Ct GY Gt ENS g Ae ST el for Ja AI SG Hay tllyand pat 1. The quotation in the ‘Uydn al-Akhbdr is introduced by the following passage. Sew aalS yall LW GOD 9 Ake Il pall Gutegell ne ted OSs PET Sat tle De ed eel oe a ek le bel sy ty BE gee Aabeslpidebinnly WUU eats eo abl Gillet! tegell yal db A OSs OH? U Oso ABI Sp paell celal! WS Gain ASU ages Gol DI OS 5 al Spey dat ote UL “Lely Abily WTS Gal AV Sl ge ll ge ail uo i Ade Coll daa aljpely “Ley KT Gee y RAMEY SOL Ge ade ge UY engl G OLS op ple Gell pl ly ale Cth Uys GA US cle iy YI pA ale Cntegell al GES ree old Bp ll PW) US yah iy AN poh al ge g ped Ae ALI IyiSly Se Obed gal ple Opragal = GN ASU Sp5e SLU! yan ON y JU ee AUT jae fade abl Sly) ee Gy! OL Re1949 ISMA‘ILI PROPAGANDA AND FATIMID RULE IN SIND 305 422 ye ATI aI pte SF GF abod Ud 9 US he abel ALF aged Ail ay aSldgl ot Lat Le fe ail go shyly aces aay act LE gate! Pn add ay SG Ol SL Eg HES Ge lye AH OES 9 Ua ad YT ea LN WS Ge a fel Ke Gi gy aede Do Jol Cig G Ud Line 5 PSS FST CUT Nhe ge ae bd WS ge Wb SS aig A V ghd gh pp Ped Wyeeles og Wy LI) ad ae! WG US ge Soe OF Ad KI fe Ligh OB y pate Lys Cy le 9 pad COI y [eptoy Alb aly ady) Db AE DI US Fans Ol ne Sad! Galil ke Ge oe Cet Abin gegen Le adhe ooge 7 SBS oe Oa Sey SN pri pail 9 OS DI Jad yes pa YI OS | Wee 9 ee oy GW Noh A ge pepbdol Legler GUL 5 OS ipa! 8 Ae pete a eA Waly Aol pte OF fe eg St a abl Item gad LB ge dg VySF Sb ge DL Ad pee SAI OI OS ae Le tte ke pe dele Die We OS OF Ge Ea AI EL Spa ply Ane oes Gish OAS V5 wail 9 pt AS Al ISI (Se abl ee Ge AR dee Apos dI jks» AI he rei poly alirane Wa 2 9) AS pane AF SUB Nyy pee tee Ne EI tlh f egnenl JUS Khe GW Ne Ob Sly weld U cldsty Weer Jal AW Cg Bl Ol lSS ce A Jet YE ade Alb! 3S pols Sh eBY) Oke ete pd UU ped Al Sy ai Shey 9 Ste 9 date g S98 I HAW ol gle go ale Ys! UWS BI Oly de Gy eal 9 mel A SH 8 Stell OR Gabe 9 de Of Spel DI ole! + Bal Aybe Sly pUS fe a bebe 9 pA! de 095 ont 9 eel Iptel y cya sae dla Vs Warne gee’ pep! dadie Eset ISU ele HWS ISI Uyjaaly cage Glpaatnl bee!» Content! SLI! UUs sl We the pte eperctly ad pplgos ic. pr yd) Ad! este os Ol YI sab Gas Qpde hee Ay Oneg dele 9 ded a bee! Geet a! HS LA ape Ig hs VW AN one Ll ov 9 dee ge de UIA Cok 5 ey BPI Kee ede ge OW “LI I Il QS 5 A ge BS I oyle GI 1. AL-Nu'man probably refers to the passages mentioned above, note 1, p. 3. ‘That is probubly a nice wiy of saying that alMu'izz, while working at the ruin of the dif, conceived his. letter to him in the Mnual friendly’ style.306 ISLAMIC CULTURE Oct. ce A age U eptle ee gy Le ole Gaye the Igbo Mp 9 pT ol Coe Nese 9 NA at Le pe IL gE al pre 9 Oe Ce enh! ot gee nee GH pe eh ee SA Le peg ae eg ecllyl Vgbaneel ys AS Ode el Salad et oY chilly ged FEUIL ele oe WI hal Vylad dae viet Gab Lean Wine wpe Ig le 9 Wyse Lad Ia y Vie tue = Bye ld Ue geil gy Uy OBS oo! Opals 9 LAV yl aelh Oyster api Gaal cull colally Spy! Jee Goi Dheetl Gwe lee 2a esl sl Ol Vise GL tyecay Dy oWsjt GA FS ail OS) Se ae See sae! cao ett Ge ol pas OI V9 dbye we Y poy Ol ye led Spill alec! aki: ad bi iT Yy ob aboy! Le Glas G Lal gy Ais abl ad y Aalks AU g odes An a 9K, 9 AIK Hao! ASL eae Gr old gel y dias 9 Lab a Ss Galle, iy JI athe Oped cad SEAT wel I gue cle Wy os ail aly! YU add Gad g cliaily ob AAI GU at de pda 9 pty ll Nghe wrt egeckd pratt Le abel yy as pl cel s peel du 25M wd Ny kel ce WS Sod US ASU pe Ul Lela ale ge Ly pred Uy cepts May! RU hs g md pd IIE Se Tyee Ue SGI) ail Selall UL yp SLT UL Og)Ty yes Jel DI ole SOS 9 sarll be OS Vby slay obabl 9 ane Lae Wat ope y oll aol Uy a ol Sparel! I pred Wy eel gC Uke a Se ALT ae YI jae old aad y de ane apa Sk dE al ie Sea dele DIYs I Wd! Iya i Jbl ge alley Caged GUS g LUI alee Le dae I el ng Se 9 SK UI Geil Fbul pb Mpls 9 Olde LI! A bSTy de LI Jol oe pre oe CLO! olily Wl Mads IL WT God) Land fe SI UI iy Le Le Lhe PS 9 A Le BI Syd Lgl fo Sle g ald ye Lily g LLG Gay aL iN one gt sheml 9 Ay el BI Oy ol (ge) tell Gr 9g all 9 ne Wy 3 9 ail py BS, La TL Joss a eal nett ops SU oye LS Leas SII Lyi Ly ce SE peel gy be oe Spee Sade ae Kell ditby op EE US “Gyaky a OTe Ol de pede BY Le SOY1949 ISMA'ILI PROPAGANDA AND FATIMID RULE IN SIND 307 edt Saeko al reypeell ge abs lopee be SS 9 gl oe tele GUS Uy pas SET LL Sg ol day oF bd ole IG -L bul =A ed Aes Gee Leggs Ge Aecily dike ge ail Sy aly ol GBI alyal Ug Lag ge Aige y WW Lahal se OF LG Gal Gd sya G Gaergas oy 2y31 Ge le Wye g Ad dad ge te gy one gy dy fe ae oA Legh 9 ay! onkes LET OWL y obsalazal y ade jai ke ol XE y ail S. M, STERN,