Welcome to F.I.E.L.D.- the First Ismaili Electronic Library and Database. Guests are not required to login during this beta-testing phase

08. Verse 29th (Tasanif Amir’ki )

“Amir himself dwelt in a mountain and none knew his whereabouts. One ruler of Khorasan revered Satgur Amir. His name was Khaqan Mansur. He traced out every place and thought of Amir’s whereabouts. He loitered everywhere in his search and went into the jungle with an army, where he found rocks everywhere. He arrived as far as Jhimpir (Jinjir) and saw a cave in a rock, whereon was written: “Satgur Amir has gone inside, none is ordered to enter it.” (Finding his entry thus barred), Mansur stood there, delighting in heart. He built a dome (quba) on it, and earned (fame of) his name in the world. He had no issue and vowed for. One who vows in the dome, his wishes will be accepted. All come to this location, where their wishes are accomplished.”

a) The heading of the previous 23rd verse is “Muhammad Hanif’ki Tasanif” while the heading of 29th verse is “Tasanif Amir’ki.” Here it is clearly admitted that both Muhammad Hanif (Ibn al-Hanafia) and Amir were two different persons.

b) In the light of the accessible sources at our disposal, no ruler bearing the name “Khaqan Mansur” is traceable in the history of Khorasan. It seems a fictitious name.

c) It claims that Amir went to an unknown place. His follower, Khaqan Mansur wandered in his search from Khorasan to Sind and found a cave at Jhimpir, where he saw a written instruction that, “Satgur Amir has gone inside, none is ordered to enter it.” It means he found only one cave between Khorasan and Sind and none else, and the composer of the verses made him to reach as far as Jhimpir. Besides he found the whereabouts of Satgur Amir, not Ibn al-Hanafia. Granted that he found an instruction on the cave, it should have been written in Sindhi for the people of Sind, not in Arabic or Persian. If so, how he read it? Satgur Amir had gone in cave to take rest in seclusion till the Judgment Day, and not to fulfill the vows of the needy people. Firstly, the purpose was to take rest, and then it changed into the vows. How the composer used his skill to translate his motif?

What was the reason of the written instruction on a cave? Who has written and why? Is not such instruction valid in present day? Why it is not seen today? Who had removed it? It implies that Khaqan Mansur did not enter the cave due to restriction. This is pretty good technique to make the venerators fearful psychologically, and restrict them to the extent of the cave. Contrary to it, there are many persons in present age, who have entered the cave and found there nothing but a small stony cellar of hardly two to three yards in the rock, and nothing happened to them. It appears that the modern pilgrims seem to have not read above instruction given in the “Satveni’ji Vel,” otherwise they would have installed similar words engraved on marble plaque at the entrance of the cave.

d) Khaqan Mansur obviously had not seen Satgur Amir, but brought faith merely upon the written instruction. The composer designed a dramatic tale in the name of Khaqan Mansur, exhorting the people to have a blind trust like him.

e) The key point to draw attention in the above verse is the name “Jhimpir” (Jinjir). The old persons in Jhimpir relate that in the period of the Kalhora rule (1737-1782) in Sind, one unknown English tourist, named Jim or Jem visited on camel in their area from Kotri. He joined the annual Hindu fair on February 18 in the temple of Shiva. He was a generous and deeply touched with the local poverty. He returned to Kotri and brought huge grains and clothes laden on camels for the poor. He made several trips in this context. The local people venerated him as if a Pir and called him “Jim Pir or “Jempeer.” This location thus became known as Jhimpir after his name.

Hence, the coinage of the name “Jhimpir” came into existence during 18th century. How this word appeared in the “Sateveni’ji Vel” of 16th century? Nothing prevent us in concluding that the above verses are forged, fabricated and were included at the end of the 18th century.

f) The phrase, “One who vows in the dome (quba), his wishes will be accepted. All come to this location, where their wishes are fulfilled” is the principal objective of the composer to summon the illiterate people for the veneration of the cave.

Back to top