Sayed Ahmad Islam Shah was also known as Islam Shah and is called as Salam Shah and Shri Islam Shah in the ginans of the Indian Pirs. Islam Shah assumed the Imamate in 771/1370 in Azerbaijan, ruled by Sultan Uways (757-776/1356-1374), the Jalayirid ruler. It seems that during the early 25 years of his Imamate in Azerbaijan, he visited Daylam several times in disguise, where he had erected a temporary mission centre for different regions. Summing up the sparsely recorded fragments of the ginans, it appears that Islam Shah was a man of middle height, radiant face having piercing eyes. He was a gifted man of sweet disposition and engaging manner. His mole on right cheek was an eye- catching mark. He was a generous, fond of hunting and passed sometimes a few months in woods on hunting excursion.The Mongol power ended with the death of Abu Sa'id, the last Ilkhanid ruler on November 30, 1335, and some months later, Taymur was born in Samarkand on April 8, 1336. It is said that Taymur had received an arrow wound while fighting in Sistan in 1363, making him permanently lame and accounted for his nickname lung (lame), or Taymur-lung (Taymurlame). He solidified his powers as an amir in Samarkand at the age of 30 years and conquered few regions of Iran, Iraq, Syria, Turkey, Afghanistan and India. He had a vein of cruelty in his character, and so were his soldiers. Taymur's example so filled his soldiers with courage that, with one wild cheer, they made a desperate charge, rushed on the besieged and broke their lines. Wherever they went a crimson streak marked their trail and cultural centres were practically wiped out of existence, reducing them into shapeless ruins. As a matter of fact, greed together with avarice seems to have been the ruling passion of Taymur's life.
From 735/1335 when Abu Sa'id died to the year 782/1380, Iran was left to its own device in 45 years, and was divided into four to five petty rules. Taymur spurred his horses to Iran in 783/1381 and launched several terrible expeditions as if an engine of destruction like Halagu. He invaded Azerbaijan in 787/1385 when Imam Islam Shah was probably in Daylam. Taymur crushed the Muzaffarid of Ispahan and cost the lives of about 70,000 of its inhabitants, whose heads were piled in pyramids.
The Ismailis had hardly set up their livings that the Taymurid danger began to loom large on the Iranian horizon. He attacked Mazandaran, Sistan and Fars in 794/1392 and conducted bloody massacres of the local Ismailis. John Malcolm writes in 'History of Persia' (London, 1815, 1st vol., p. 18) that, 'Taymur had the merit of extirpating a band of Ismailis with which the north-western provinces of Persia were infested.' In 795/1393, Taymur swept the thick population of the Ismailis in Amul, the principal town of Tabaristan, lying along the south coast of the Caspian Sea; and also Astrabad, the city of Jurjan province to the north frontier of Mazandaran.
During his campaign in Iran in Rajab, 795/May, 1393 while going to Hamdan from Ispahan, Taymur spent few days in Anjudan inhabited by the poor Ismailis. His soldiers wildly butchered many Ismailis and pillaged their properties. According to Sharafuddin Ali Yazdi (d. 858/1454) in 'Zafar-nama' (1st vol., p. 577), 'The Ismailis of Anjudan attempted to seek protection in their underground tunnels but they mostly lost their lives when they were flooded out by the Taymur's soldiers.' Finally, Taymur returned to Samarkand in 798/1396 and died in 807/1405. His Taymurid empire divided into petty rules, but Turkey, Iraq and India restored their rules he devastated. Iran and Afghanistan however were dominated by the Taymurids, but their internecine strife had badly hit the Iranian economy.
In India, the Tughlaqs gained their power after Taymur's death, which ultimately had fallen to the hand of the Sayeds (816-855/1414-1451) and the Lodhis (855-933/1451- 1526). The Ottoman empire became powerful once again after Taymur's death and spread their influence in Islamic countries. The Mamluks of Egypt and Syria were dragged into their internal disputes. When Taymur invaded Turkey and Syria, the rule of Mamluks was confined only to Cairo. After Taymur, the Turkish ruler occupied Egypt.
After a long series of bloody expeditions in Iran, Taymur had gone to Samarkand on July 18, 1396 and Iran once again breathed peacefully. Islam Shah, in the meantime, also began to trek from Azerbaijan to Kahek in Iran. Pir Hasan Kabiruddin (d. 853/1449) writes in his ginan that: 'It was Vikram Samvat 1452, the 17th of Ashad (or July 2, 1396) when Imam Islam Shah arrived in Kahek.'The village of Kahek, situated in the north of Ispahan on the road linking to Hamdan. The arrival of Islam Shah took place when Taymur had been in Samarkand, marking the transference of Imam's headquarters from Azerbaijan to Kahek. It appears from the fragments of the ginans that Pir Sadruddin (d. 819/1416) and his son Pir Hasan Kabiruddin (d. 853/1449) had been in Daylam to see Islam Shah, where they received an inkling to proceed to Kahek and wait there for Imam's arrival. Many Ismailis already lived in Kahek and the surrounding villages had been in eager expectation of Imam's arrival. The tedious hours of impatient expectancy were at last over when their revered master appeared on the horizon of Kahek.
Pir Hasan Kabiruddin has portrayed in his ginan the Imam's arrival at Kahek in elegant words. It reads:- 'The Lord arrived in Irak-i Ajam (Iranian Irak), wearing an attractive cap. His attires looked vivid on either side. He had girdled with a curved dagger on the waist, buckled with a sword bearing two points. The strips were wound up on the legs, embodied the appearance elegant. The attractive footwears on the legs have further enhanced his personality. The hanging shawl (garment worn on body) of four yards on the shoulder was indeed an eye-catching. Thus, the Imam. the apparent guide, riding on a horse made his footing in Kahek.'
It is recounted that Islam Shah had made long journey in Iran to examine the region most suitable, and had finally selected Kahek and Shahr-i Babak for his residence, the fertile tract surrounded by rocky hills, where the horses of the enemies could hardly penetrate. The hilltops of the villages appears to have been guarded by the young fidais of Kohistan, who used to keep close watch on the travellers passing through the tracks. It was an ideal place for the Imam's foothold in Iran. Sayed Imam Shah (d. 926/1520) had visited Kahek in 854/1450, whom he described in his one ginan that, 'Kahek looked extremely beautiful, but the towering mountainous ranges looked terrible and the cool breeze of the snow blew severely.'Different names of Imam's residence however have been described in the ginans. For instance, Irak-i Ajam (the Iranian Irak) has been named Irak Khand, a term in vogue for Iran among the Indians. The broad mountain region, which the Greeks called Media, stretching across from the Mesopotamian plains on the west to the great desert of Iran on the east; was known to the Arab geographers as al-Jabal (the mountain). This name afterwards fell out of use, and during 6th/12th century under the later Seljuqs, the province came by a misnomer to be called Irak-i Ajam (Iranian Irak) or Bilad al-Jabal (the province of mountain), being so named to distinguish it from the older Irak of the Arabs, which was lower Mesopotamia. The term ajam or ajami is the name originally applied by Arabs to a foreigner, or non-Arabs. Since the Iranians were the first foreigners with whom the Arabs came into contact, the term ajam or ajami soon became specific to mean 'the Iranian foreigners.'
The term Sheter deep seems to have been used for the northern continent, as the northern region of Iran geographically looked like the sheter fruit (mulberry), referring most probably to Azerbaijan. The term Himpuri means 'village of snow' suggests the village of Kahek. Besides, the term Vircha means 'highland' most possibly refers to Shahr-i Babak, a village near Kahek. Shahr-i Babak was known as the city of Babak or Papak, the father of Ardashir, the first Sassanian monarch. According to Mustawfi, the corn, cotton and dates grew in Shahr-i Babak abundantly. It also seems that Islam Shah had visited Anjudan, which is situated 35 kilometers from Kahek, and condoled the bereaved Ismailis, whose family members had been killed by Taymur in 795/1393. It may be possible that he had brought a bulk of the Ismailis from Anjudan to Kahek.
The Iranian Ismailis lived peacefully in Fars, Khorasan, Kahek, Anjudan, Rudhbar etc. Meanwhile, Muhammad Shah, the son of Momin Shah bin Imam Shamsuddin Muhammad is reported to have appeared in Daylam, but his contact with the Imam is historically shrouded in clouds. He is however said to have joined Kiya Malik, the Hazaraspid ruler for taking the possession of Ashkawar. Muhammad Shah mustered the local Ismailis and formed his force, and subdued Sayed Mahdi Kiya with the help of Kiya Malik. Sayed Mahdi Kiya was arrested and sent to Tabriz in the court of sultan Uways (757-776/1356-1374), the Jalayirid ruler of Azerbaijan, Iraq and Kurdistan. Kiya Malik reinstated his rule in Ashkawar, and granted the hold of Alamut and its locality to Muhammad Shah in 776/1374. It is known that Sayed Mahdi Kiya succeeded to release from imprisonment in 778/1376 with the influence of Tajuddin Amuli, the Zaidi Sayed of Timjan, who had been made the governor of Ranikuh by his brother, Sayed Ali. Soon afterwards, Sayed Ali took field against Ashkawar and defeated Kiya Malik, who fled to Alamut in the hope of being assisted once again by Muhammad Shah, but failed, therefore, he took refuge with Taymur. Meanwhile, the forces of Sayed Ali had laid siege to Alamut while pursuing Kiya Malik, and took possession of Alamut. Muhammad Shah had been given self-conduct, and was sent to Taymur, who is reported to have sent him in Sultaniyya, where he died in 807/1404. His descendants escaped from the prison and started their living in Sultaniyya.In 813/1410, Sayed Radi Kiya (798-829/1395-1426), the son of Sayed Ali, and a powerful ruler of Lahijan, had expelled the Hazaraspid and Kushayji amirs from Daylam. He also stroke a severe blow to the local Ismailis during his operations, and killed a few of the descendants of Imam Alauddin Muhammad.
Jalali bin Najmuddin of Qain writes in 'Nassih al-Muluk' that, 'In the period of my grandfather, Amadid-din in the first part of the 14th century, Kohistan, Rudhbar etc. were thickly inhabitated by the Ismailis, resulting the Sunni preachers to face difficulties to convert them.' Jalali further writes that in his own period, in early 15th century, the bulk of the population was the Sunnis, though he had been assured that there were many Ismailis near Kohistan. It seems that Kohistan was populated by the Ismailis before Taymur's arrival in 794/1392, impelling them to move elsewhere during the time of Jalali from Kohistan and Rudhbar. According to 'Siyasat al-Muluk' that the officers of Kohistan were more or less suspected by Shah Rukh (1405-1407). 'The Encyclopaedia of Islam' (1927, 2nd vol., p. 550) also asserts that few soldiers, Sayeds or darwish of Qain in the time of Shah Rukh were suspected being the Ismailis.
It must be remembered that the Mongols had demolished some 70 castles of the Ismailis in the province of Kohistan, and after that, Turshiz a city of Kohistan recovered its importance, though partly in decay probably during this period where the Ismailis lived in the ruins of four castles in Turshiz, namely, Kalah Bardarud, Kalah Mikal, Mujahidabad and Atisgah. These castles finally had been demolished by Taymurlame in 783/1381, and since then, Turshiz disappeared from the map.
Kamaluddin Abdur Razzak (1413-1482), the son of Jalaluddin Ishaq Samarkandi had visited Kirman on May 21, 1441. He compiled 'Matla'us Sa'dain wa Majmu'ul Bahrain'in 874/1470, but makes no mention of the Ismailis. Islam Shah lived in Kahek in obscure, and did not attract the historians to make his mention. Sayed Imam Shah (d. 926/1520), who had been in Kahek in the province of Kirman in 854/1450 writes in 'Motto Das Avatar' (verse no. 10:141) that, 'Imam Islam Shah resides in Kahek, but the ruler and people do not know him.' Nuruddin bin Lutafullah (d. 834/1430) compiled 'Tarikh-i Hafiz Abru' in 829/1425, however gave but a trivial account of the Ismailis during the time of Islam Shah in Iran.
The Syrian Ismailis lived in peace during the period under review in Hims, Aleppo, Hammah, Masiyaf, Qadmus etc., and had generated a close contact with Islam Shah through the local dais. Muhammad bin Sa'd bin Daud (790-859/1378-1455), surnamed ar- Rafnah was a gifted dai in Syria. He is reported to have visited Kahek few months before the death of Islam Shah in 827/1423. He also attended the ascension ceremony of Imam Muhammad bin Islam Shah. He was a prolific writer and wrote 'Rasail al- Shifa', refuting the claims of the Momin-shahis. He also wrote 'Khams Rasail Ismailiyya'. Nuruddin Ahmad (d. 849/1445) was another dai of high fame in Syria, who had travelled widely in Syria, Iraq and Arabia. His 'Fusul wa-Akhbar' deals the history of the Ismailis in Syria. Abul Ma'ali Hatim bin Imran, eminently known as Ibn Zahra also flourished in the period under review, who compiled 'al-Ahkam wa'l Fatarat' and 'al-Mabda wa'l Ma'ad'.
The Ismailis of upper Oxus seems to have been unknown about the reduction of Alamut until the time of Islam Shah due to residing at farthest region. Their communication with the Iranian Ismaili Imams collapsed for over 150 years during the operations of Halagu and Taymur. Shagnan, the district of upper Oxus was the chief Ismaili centre in Central Asia. The early Arab geographers refer to Shagnan by the name, Shikinan and Shikina, while the Chinese writers call it She-ki-ni i.e., 'the kingdom of the five She-ni' (gorges). Sayed Malang Shah is reported to have come here from Alamut, and converted a large number of the local inhabitants. He solidified his power and extended his influence and won over Farhad Rew, the chief of Shagnan. Sayed Malang Shah was followed by a young dai Sayed Khamush Shah Shirazi. Sir Thomas Douglas Forsyth (1827-1886) in 'Report on a Mission to Yarkand, Calcutta, 1875',puts his date at 665/1266. Sayed Khamush Shah lived longer, and converted the Mongol tribes in upper Oxus. His tomb is at Kal'ai Barpanj. His descendants ruled Shagnan as hereditary Mirs during the time of Islam Shah, who penetrated the Ismaili dawafor the first time in China, including Yarkand and Pamir. It is a striking feature that the Ismailis of upper Oxus maintained that Islam Shah resided in India. Most of the Imam's dais followed route of Shagnan through Indian territory, and it is possible that they had constructed an idea that the Imam's residence was in India.
Pir Sadruddin, one of the best known and revered hujjats in Indian traditions, was born in Sebzewar probably in 700/1300. His name was Muhammad, the son of Pir Sahib'din bin Pir Nasiruddin bin Pir Shams Sebzewari. His early education followed customary lines at home. He was a man steeped in a thorough understanding of the mystical teaching and the Islamic science of tawil. He also visited Mecca several times on pilgrimage, and seems to have acquired a good command in Arabic. Pir Sadruddin is said to have visited India in 734/1335, and joined the mission of Pir Shams. He studied various religious traditions and tendencies of different cults, social customs of the inhabitants and mastered the local languages, and finally immersed in the Indian tradition.Brief mention must be made of the political cataclysm of Sind, which was the centre of the Ismaili mission down to the 18th century. After the end of the Sumra rule in Sind around 762/1361, the field was open for the Sammahs, who took possession of Sind and raised their chief, called Unar to the throne with the title of Jam. He died most probably in 768/1367 and was succeeded by his nephew, Jam Tamachi. He was followed by Jam Khairuddin, then Jam Babinah. Soon afterwards, Firuz Khan Tughlaq (1320-1388) invaded Sind after subjugation of Gujrat and some other parts of India. He defeated Jam Babinah, thus Sind fell into the hands of Firuz Khan. The Sammah rule ended in Sind in 926/1519, when Shah Beg Arghun (d. 928/1521) defeated Jam Firuz, the last ruler of the Sammah in 926/1519 and established Arghun dynasty in Sind.
The Arghun dynasty lasted till 961/1554, when their second ruler passed away during the war of succession. It was followed by a new dynasty of Central Asian origin; they were the Trakhans, whose monuments are still visible in Makli Hill. A certain Mirza Essa Trakhan (d. 974/1566) being the first ruler, took the reign in 961/1554. In 1000/1592, the Mughal emperor Akbar's friend, Abdur Rahim defeated Mirza Jani Beg Trakhan and annexed Sind to the Mughal empire. The trade from Afghanistan and Central Asia to the subcontinent was mainly in the hands of Hindu merchants in Shikarpur. This town was founded by Daudpotra in 1025/1616, a family who had assumed power in a large area of upper Sind. The Daudpotras were then defeated by another clan, the Kalhora. The first man to be known from this family was Adam Kalhora, who was executed in Multan in 965/1558. In the meantime, the British East India Company began to establish trade with Sind between 1045/1636 and 1073/1662. In 1112/1701, Yar Muhammad Khan Kalhora seized Shikarpur and the Mughal emperor Aurengzeb also granted the family large areas in Sind. He was succeeded by Nur Muhammad in 1131/1719, whose territory extended from Multan to Thatta. In the interim, the invasion of Nadir Shah in 1152/1739 proved as severe blow to the Kalhoras as it was to the Mughals. Nur Muhammad had to give up Shikarpur and Sibi and the Afsharids of Iran kept the whole western bank of the Indus. About fifteen years later, Ahmad Shah Durrani invaded Sind in 1167/1754, but, although Nur Muhammad was driven out from Jaisalmer, his son Muhammad Murad Yar Khan gained the kingdom. His brother Ghulam Shah founded Hyderabad in place of the old Nerankot in 1181/1768. The Kalhora period was important for the development of Sindhi literature, though its economic condition rapidly deteriorated towards the last quarter of the 18th century. The minister of the last Kalhora prince, Mir Bijar was killed in 1196/1781 after having defeated the invading Afghans near Shikarpur. Mir Bijar belonged to the Baluch clan of the Talpurs who were the disciples of the Kalhora, but after his death, fight between the two groups ensued and in 1197/1783, the Talpur Mir Fateh Ali defeated the last Kalhora, Abdun Nabi. The rule of the Talpur Mirs was divided among the branches of the family, therefore, the Talpurs were seated in Hyderabad, Mirpur and Khairpur. The Talpurs were plain blunt shepherds, who mostly relied on the power of their Baluchi clans to maintain order. The battle of Miami in 1259/1843 with the British India finally got an end of the rule of the Talpur Mirs in Sind.
Returning the thread of our narrative, the scrutiny of traditions suggests that Pir Sadruddin started his proselytizing mission between 757/1356 and 798/1396 under Pir Shams. Judging from bits and shreds of the accessible traditions, it is known that he selected twelve gifted surrogates from different tribes to assist him in his mission. He seems to have travelled from Uchh to the lower part of Sind as far as the regions adjoining the Indian ocean, and around the locality of present Karachi. The tradition has it that he hired a camel in that locality to travel into the interior Sind, and converted the owner of camel at first. Pir Sadruddin seems to have launched his brisk mission in the district Thatta, and converted a bulk of the Lohana and Bhatia castes. From lower Sind, he proceeded to the middle, and also visited Kutchh with a group of dais. His mission also penetrated in Gujrat and the regions between northern India and Deccan. He also tried to bring the lower castes into the Ismaili fold, who revered Ramdeo, wherein he cloaked his identity, assuming the name of Nizar - a familiar term among the followers of Ramdeo. It must be known that he composed few ginans bearing the name Nizar for the followers of Ramdeo. His mission also influenced other parts of Gujrat and Kathiawar.
Pir Sadruddin visited Iran in 798/1396 to report Imam Islam Shah the outcome of his endeavours. He was designated as the hujjat of Sind and Hind, or the pir according to the Indian tradition. With fresh directions, he returned to India and established prayer-halls (khana) and appointed mukhi (derived from mukhia means 'foremost'), the headman at Sind. Each community was administered by its headman (mukhi), who was an executive head and his office was no longer hereditary as he was periodically selected. His powers and duties were explicitly defined in the ginans. In small villages the executive powers were vested in the mukhi, and it was only on important matters that he summoned a meeting of the elders.
Pir Sadruddin also visited Punjab and Kashmir to build prayer-halls for the followers of Pir Shams, and also built a mausoleum of Pir Shams in Multan. His next visit to Patan, Gujrat was noted for giving a new life to the early unknown Khojas converted by Pir Satgur, whose condition since the time of giving up the Hinduism was yet unchanged. He breathed a new life into the dead class of these Khojas and brought them within the fold of new emerging Khoja community. It must be known that the new converts during the period of Pir Satgur were yet crude in their knowledge on Islam and Ismailism. No Ismaili dai is reported to have continued the mission after him during pre-Muslim era in Gujrat. The setback was due to the split of the Nizaris and the Must'alians in Egypt, resulting the Indian mission ignored for more than two centuries. Pir Sadruddin was the next dai to have launched his fresh mission in Gujrat when two to three generations of the original converts of Pir Satgur had passed away, and the third generation was almost more Hindus and less Muslims. They were getting the inspiration of the Satpanth from the old legends and miracles. Pir Sadruddin visited the different villages in Gujrat and also initiated them afresh on his own method and gave them a new lease of life and included them in the new emerging Khoja community.
Pir Sadruddin returned to Sind after a long journey. His principal area of activity certainly radiated from a base at Uchh, where he supervised the mission works.
Muhammad Umar writes in 'Islam in Northern India' (Aligarh, 1993, p. 371) that, 'Perhaps one factor which greatly contributed to the popularity of Islam among the Hindus was that the Muslim mystics did not ask the newly converted Hindu to renounce their former customs and rituals. They presumed that the converts themselves would renounce the un-Islamic practices in due course. As such we find references about the Hindus, who had embraced Islam but still practicing the traditional beliefs and customs even after conversion.' Likewise, it ensues from the kernel of the ginans and traditions that the landmark of Pir Sadruddin's mission was the gradual conversion into at least three processes. The method he employed was based on a special missionary framework.
In the embryonic stage, the disciples were given the ethical and moral teachings with a simple understanding of the Satpanth (true path). Local symbolic terms in native dialects were employed in the sermons and ginans, such as alakh nirinjan (Ineffable God), guru bharma (Muhammad), nar naklank (Ali), nar (Imam), guru (Pir), harijan (devotees), gat (assembly), gat ganga (prayer-hall), gatpat (holy water), jaap (invocation) etc. The vocabulary, similes and technical terms were confined to the prevalent social customs. Special ginans were composed with supreme skill in the languages of the country folk for the disciples, providing them the flavour of the traditional bhajan(song), wherein Pir Sadruddin identified himself with the appalations of Gur Sahodeva and Gur Harichandra. These poetical hymns were tinged with mythological ideas, social customs and folklores. Hence these ginans were paraphrased purely into Indian languages, a procedure that proved extremely beneficial on several counts. The emphasis was placed on making the transition from Hinduism to Islam as easy and as smooth as possible. He did not insist on the adoption of traditional form of Muslim rituals, which, in any case, were in language foreign to the converts, therefore no hard and fast rule had been imposed upon them. It may however be pointed out that the new converts possessed crude notions of meditation, but their practice in gnostic was restricted within a narrow compass. He imparted them gradually the practice of zikr(remembrance) into a positive Sufic style, called jaap, and watched every moment of the disciples' spiritual growth. The disciples were also afforded liberty to retain their traditions, social customs and culture. Ali Ahmad Brohi writes in 'History on Tombstones' (Hyderabad, 1987, p. 132) that, 'The main attraction that the Ismaili faith had was the freedom to continue ancient local beliefs and customs without causing any break with the old social order.'
In the second stage, the disciples were entrusted the solemn word (guru mantra, or sat shabada) to mutter it privately on every midnight. Pir Sadruddin sorted out and imparted the common analogical elements from Islam and Hinduism. He found analogies in their philosophical ideas, and placed the greatest value upon the inner aspects, and put aside the external formalism. Saiyid Athar Abbas Rizvi writes in 'History of Sufism in India' (New Delhi, 1978, 1st vol., p. 109) that, 'The Ismaili missionaries were enthusiastic, who unhestingly modified their esoteric system to suit their converts.' Hence, this stage offered the disciples to pick up the refined teachings linked in Islamic essence with no hard Arabic shell under the theory of Das Avatara. The disciples were imparted that the tenth incarnation of Vishnu was manifested at salmal deep (Arabia) as naklank (Ali), who was then in the dress of Shri Salam Shah (Imam Islam Shah), residing at Irak Khand(Iran). In this way, Pir Sadruddin reformulated, within the Hindu framework the Shiite doctrine of the Imamate as the Divine Epiphany. The doctrine of the Imamate thus was integrated into the mission within the framework of Vaishnavite ideas, who were a dominant stream of Hinduism in northern India. In sum, the new converts saw in Satpanth a completion of their old faith, and through this orientation, they also found Prophet Muhammad and Imam Ali coherence in their own tradition.
True indeed it is, that Pir Shams was first to propound the theory of Das Avatara, which was more concise, but Pir Sadruddin initiated it elaboratively in his small treatise, entitled 'Das Avatara'. It is to be noted that Sayed Imam Shah had also produced an amplified version on it.
Few other ginans were also composed in the second stage, differing little with the composition of preceding stage. Henceforward, the loan words and vocabulary drawn from the languages of Arabic and Persian were permeated in the ginans, wherein Pir Sadruddin identified himself as Pir Sahodeva, Pir Harichandra, or Pir Sadruddin.
After being mastered, the disciples were given pure Sufic teachings with certain rituals in the third stage simply on Shiite pattern. Emphasis was continued to be given in getting absorbed in meditation, which ultimately bore them the titular appellation of khoja (get absorbed) in the same manner as we have discussed in the period of Pir Satgur. It however seems that the trading class of Lohana in Sind was the first to have emerged as the khojas publicly due to their dealings with outside circles. As a result, the people from all walks of life, had rendered its meaning as merchant or nobleman which was fairly irrelevant rendering in essence. This title however became a replacment for the original Hindu Lohana title thakur or thakkar, meaning lord, master.
The new converts ultimately emerged as the khojas were now capable to receive devotedly whatever they had been initiated. Pir Sadruddin indeed islamized the faith of the people mildly and never hampered in their culture, and the Hindus in masses absorbed the best of Islamic thought more Indian than foreign in character. Pir Sadruddin then began to censure the new converts for their Hindu rites, condemning under logical expressions, such as caste distinction, idol-worship, ritual bathing, the authority of the six schools of Hindu philosophy, and the traditions of asceticism and abstraction from the world, whose few examples are given below from the book of his ginans:-
* You will never attain salvation in worshipping pebbles and stones. (142:2)
* You have designed the idol with lime after burning the pebbles and stones. How can it be called Lord Krishna? (142:3)
* You go to Kasi to take bath in the Ganges. What is this water-pilgrimage? If liberation is availed in bathing, then the fish in it can attain salvation. The fish in the Ganges remains in it, being stunk all the times. (183:4-6)
* O'careless ones! why do you adore stone? Why do you designate it as your deity, which does not bend or speak by itself. (203:2)
* The Vedas are being listened bereft of purpose. How the sins be obliterated through its listening? (167:8)
* The pandit says, `I do not eat meat.' O'pandit! let me know, wherefrom the curds and milk are procured? (123:5)
* The Yogi adores Gorakh-Nath, while the Brahmin to Shiva and the Ascetic worships Paras-Nath. These three ones have gone astray in this world. (96:3)
Hence, he consciously safeguarded his followers' Islamic root and identity. Eventually, the boundaries between the Muslims and Hindus were well defined in the ginans. He formed a symbolical bridge between Islam and Hinduism analogically - a landmark characteristic of his mission.
Summing up the peculiar missionary method of Pir Sadruddin, Ishtiaq Husain Qureshi writes in 'The Muslim Community of the Indo-Pakistan Subcontinent' (Karachi, 1977, pp. 41-2) that, 'There are several instances on record where an Ismaili missionary posed as a Brahmin or a Hindu priest and instead of flatly contradicting the doctrine of the faith, he sought to subvert, he confessed its basic assumptions and introduced some of Ismaili beliefs in a disguised form and thus slowly and gradually paved the way for total conversion. Lack of total adherence has never worried the Ismailis, because they are fully confident that the convert will ultimately accept the faith fully. This kind of conversion is achieved in a peculiar manner. At the outset, the appeal is not on the basis of dogma or beliefs, but an attempt is made to convince the potential convert of the spiritual greatness of some persons. In the early days, the missionary himself was a man of exemplary character. Very often Ali was depicted as an incarnation of Vishnu among the Vaishnavites. In short, after some personal loyalty had been created, the disciple was taken through various stages into full-fledged belief in the teaching of Ismaili Islam.'
It is however, much nearer to reasonable possibility to assert that the mass conversion took place in the proselytizing mission of Pir Sadruddin in Sind, Kutchh, Gujrat and Kathiawar. He seems to have discarded the old rituals introduced in the former missions, and gave them palpable shapes. 'In this way,' says Ansar Zahid Khan in his 'History and Culture of Sind' (Karachi, 1980, p. 275), 'Sadr al-Din was responsible for providing the final touches to the Nizari Ismaili sect.' He also commissioned vakils (deputies) in different places to collect religious dues to be deposited at the main treasury in Uchh. He also started three times prayers in a day in Indian language tinctured with Koranic verses. He is reputed to have articulated a Communal Bond among the Indian Khoja Ismailis. Earlier, the isolated followers could hardly know their co-religionists, residing in other places due to the lack of coordination. This communal bond is also sounded at present as a living force in the Ismaili world.
Pir Sadruddin summoned big assemblies of the Khoja Ismailis many times in Sind and Kathiawar, inviting the local and neighboring followers to participate, to bind them together under a community bond, since their linkage fulfilled not merely a fraternal, but also a communal function. On such occasions, special ginans were composed, which had been couched in different dialects. Writing on the ,mission of Pir Sadruddin, Ali Ahmad Brohi says in 'History of Tombstones' (Hyderabad, 1987, pp. 133-4) that, 'Anyone who embraced Ismaili dawa was free to practice his traditional cult and even retain his previous names, caste, identity with the additional declaration of faith in Imam and veneration for Pirs and descendants of Ali. By the adoption of such liberal attitude a great many powerful tribes, such as Langah, Soomras and Lohanas, were attracted to the Ismaili Satpanth.'
Pir Sadruddin passed his later period of life in Jetpur in the vicinity of Uchh, a town in Bahawalpur State, situated on the south bank of the Satlaj river. It was also called Uchha, Osa, Askalinda, Deogarh or Chachpur, and the Arabs named it Basmad. The tradition relates that Raja Chach had built a tank near Uchh, known as Rani Tank, and ordered a town to be built at the spot, and named it Chach, which later corrupted as Uchh. It was an old seat of Muslim learning. Its graveyards and the tombs of saints silently reflect an story that the place must have been very famous during the Muslim regime. It seems that Uchh provided great respite and peace to the Muslim saints. Pir Sadruddin also made it his headquarters, and lived in the nearby village called, Sadarhu, and this may be more likely cause that he became to be revered locally as Sadar Shah. He built his small residence at Jetpur for his family. During his residency at Uchh, he had created a close relation with the local eminent persons, notably a certain Niyab bin Kamal of Bahawalpur, who eventually became his follower. It is related that once he was in the house of Niyab bin Kamal, where he was stricken by his last illness. Niyab wept profusely when he found that his Pir was about to depart from the world. Pir Sadruddin made a will to bury his body in his house. Thus, Pir Sadruddin died in 819/1416 and was interred in the house of Niyab bin Kamal, which had been converted to a shrine in 1058/1648 by the local people. He had five sons, viz. Sayed Zahir al-Din, Sayed Salauddin, Pir Tajuddin, Sayed Jamaluddin and Pir Hasan Kabiruddin.
Pir Sadruddin was a great Ismaili preacher, philosopher and dialectician. He indeed towers like an Everest, with no Alps around. It ensues from his ginans that he was the first poet of Gujrati and Sindhi languages. Writing about the ginans, Prof. Annemarie Schimmel remarks in 'Pearls from the Indus' (Hyderabad, 1986, p. 14) that, 'It is possible that the mystically tinged songs (ginans) and religious instructions used by the Ismaili missionaries constitute the oldest extant example of Sindhi literature.' The author further adds that, 'It seems that the oldest extant documents of Sindhi religious literature are found in some Ismaili texts of the 14th century, written in Khojki script' (Ibid., p. 55). Sarah F.D. Ansari writes in 'Sufi Saints and State Power' (Cambridge, 1992, p. 17) that, 'The ginans or mystical writings of the Ismailis display considerable parallelism of thought with Sufism as well as with the Hindu Bhakti tradition, sharing markedly similar themes and motifs.'
Pir Sadruddin was also well steeped in the knowledge of astronomy, astrology and physiology. He also mastered in Indian pharmacy, and used to treat the local people. He also assisted the poor in Uchh and ministered to the sick and travellers, thus he won great applause.
Pir Hasan Kabiruddin, the son of Pir Sadruddin was generally known as Sayed Hasan Shah, Pir Hasan Shah, Sayed Sadat, Gur Pir Hasan al-Hussain, Makdum Sayed Kabiruddin Shah etc. He is however known in Uchh Sharif as Hasan Dariya. Since his lineage traced back to Imam Jafar Sadik, therefore, he is also known as al-Husayn. He was born in Uchh Sharif in 742/1341 and was the first Indian pir to be born in India. He was edowed from birth with deep spiritual insight and strong common sense combined with sympathy and love for his fellow beings, and was also noted for his piety since childhood.When Pir Sadruddin visited Iran for the second time, Pir Hasan Kabiruddin eagerly desired to join him. Owing to tedious journey, he was not taken to Iran. Being become forlorn, Pir Hasan Kabiruddin started his most famous petition, and prepared a turban for the headgear of Imam Islam Shah. It is known that he also managed to reach Kahek. Islam Shah was rejoiced to see his devotion, and invested him with the mantle of a hujjat, or pir to be effective after his father.
Pir Hasan Kabiruddin continued to follow the tract of his father's mission, and procured few tasks of the incomplete mission of his father. His association with the Indian Sufis is also well known. Like his father, he also composed ginans. He was a strict vegetarian and his dress, living and food were characterised by a rare simplicity. He was a man of quiet and unassuming disposition completely immersed in the interpretation of the ideas which absorbed the greater part of his attention and concentration. He was contemplative, thoughtful and fond of lonliness. The tradition has it that he had all the times a bowl of coconut husk with him from which he ate and drank frugally. It is also said that shortly before his death he retired into solitude. He died in 853/1449 in Uchh Sharif, and was buried in his own house, which became a famous shrine in Uchh Sharif. Shaikh Abdul Haq Mohadis Dehlvi (1551-1642) writes in his 'Akhbar al-Akhayar' (comp. in 998/1590) that, 'The greatest miracle of Pir Hasan Kabiruddin is that he converted sizable infidels to Islam. One has no courage to disobey him and embraced Islam in a trice whom he preached, making the non-believers to flock at him in masses.' (pp. 372-3)
The period followed by Pir Satgur Nur was noted as an era of pre-Muslim in Gujrat. The 7th Solanki ruler, Jaysinha Sidhraja (d. 1143) died childless and was succeeded by Kumarapala (1143-1173), a descendant of Karna, the third son of Bhima I, who seized the throne by force. He was succeeded by his nephew, Ajavapala, whose period saw the declination of the Solanki dynasty. His successor Mulraja II was too weak. The next Solanki ruler Bhima II also proved incapable to govern his empire, and the last ruler was Tribuvanpalo, from whom the power was snatched by the Vaghela branch of the Solanki in 1243. The new dynasty produced six kings who were constantly troubled by the Muslim invaders. The last king was Karna, who had been overpowered by Ulugh Khan and Nusrat Khan, the generals of Alauddin Khalji in 697/1298. In 700/1300, Alauddin Khalji appointed Malik Sanjar, surnamed Alp Khan (1297-1317) as a governor of Gujrat and the old Hindu capital Annhilvad became the seat of the governor. Zafar Khan, surnamed Muzaffar Khan (d. 813/1403), one of the trusty nobles of Firuz Khan had been sent from Delhi as the governor of Gujrat in 793/1391. He established an independent Sultanate of Gujrat in 810/1407, and was the first Muslim ruler of Gujrat to suppress Shiism in his domains. His son Tatar Khan, surnamed Muhammad Shah (d. 846/1442) ascended the throne of Gujrat in his father's lifetime. He wanted to capture Delhi, but his father opposed him, thereupon, he imprisoned his father in 803/1403 at Asawal. He ruled for 32 years in Gujrat and twice (816/1414 and 824/1420) made fierce attempt to force the Hindus to adopt Islam. He was succeeded by his son, Ahmad I (d. 846/1442), who brought under his control the whole land of Gujrat and its adjoining territories. He too severely domineered the Ismailis. He was followed by Ghazan Khan, surnamed Tajuddin Sultan Muhammad Shah, but he died soon afterwards. In the meantime, Muhammad Khan bin Nimat Khan, the vizir captured the throne and assumed the title of Alauddin Muhammad Shah. It will be appropriate to infer that during the Muslims occupation of Gujrat and its political turmoil, Pir Sadruddin and Pir Hasan Kabiruddin had exercised strict taqiya during their missionary activities in Gujrat.
Pir Hasan Kabiruddin had eighteen sons and one daughter, viz. Sayed Awaliya Ali, Sayed Kasiruddin, Sayed Ali Gohar Nur, Sayed Alam Shah, Sayed Rehmatullah Shah, Sayed Adil Shah, Sayed Jafar Shah, Sayed Israil Tayyar Ghazi, Sayed Shahbaz Ghazi, Sayed Sabe Ali, Sayed Islam Shah, Sayed Imam Shah, Sayed Farman Shah, Sayed Ismail, Sayed Nur Muhammad, Sayed Darwish Ali, Sayed Lal Shah, Sayed Bala Shah Buland Ali, and a daughter Bai Budhai.
With the indescribable efforts of Pir Sadruddin and Pir Hasan Kabiruddin, a large proselytism had been resulted in Sind, Punjab, Kutchh, Kathiawar and Gujrat by leaps and bounds during the period of Islam Shah. Sayed Imam Shah admits in his 'Janatpuri' (verse, 89) that, 'Ismailism promulgated rapidly in India during the time of Imam Islam Shah.' The trading class among the Ismaili Khojas gradually began to visit Kahek to see the Imam. Unfortunately, none among the pilgrims had left the historical accounts of the journey. W.Ivanow writes in 'Collectanea'(Holland, 1948, p. 54) that, 'How precious would have been such an original and unpretentious account of the journey to Persia by an intelligent Khoja traveller of the end of the fifteenth century if it had been preserved in the community.' Nevertheless, a manuscript of thirty pages has been discovered in 1977, belonging to a certain Rahim Bhimani (d. 1841) of Ahmadabad. It contains a meagre, rather a historical description of a certain Bhimani family. Rahim Bhimani derived his information from the manuscript of Sheith Jan Muhammad Tharu'ani in 1834. It indicates that a certain Nardas alias Bhimani (d. 824/1420) lived in the time of Dhani Sarcar Nar Islam Shah. He visited Iran with a few Ismailis of Kutchh, and their caravan returned to India via port Hormuz.
We are reviewing the period which absolutely suffers with historical documents, and therefore, many prominent characters, professing Ismailism, had not been identified by the historians. Poet Kassim Anwar is worthy of notice to this effect. His name was Ali bin Nasir bin Harun bin Abdul Kassim al-Husayn at-Tabrizi. He was born in 757/1356 in Sarab, near Tabriz. He studied Sufism in his early life, and reported to have embraced Ismaili faith at the age of 40 years, but had to adopt strict taqiya. He lived in Gilan and Khorasan and at last settled in Herat. Kamaluddin Abdur Razzak (1413-1482) writes in 'Matla'us Sa'dain wa Majmu'ul Bahrain' that, 'In 830/1426, Shah Rukh (1409-1447), the Taymurid ruler, having being stabbed in the mosque of Herat by a certain Ahmad Lur, Kassim Anwar was charged by Mirza Baysunqur with having harboured the intended assassin, and was obliged to leave Herat and repaired to Samarkand. He returned, however, some years later to Khorasan, and took up his abode in Kharjird, a town in the district of Jam, where he died in 835/1431.' His Diwan's pieces are composed in Gilani and Turkish. His other works are 'Anisu'l Arifin' (Gnostics of familiar) and 'Anisu'l Ashiqin' (Lovers' familiar) - both deal mysticism in prose and poetry. W.Ivanow also traced his 'Risala dar Duniya wa Akhirat' (Treatise on world and hereafter). Jami (1414-1492) writes in his 'Baharistan' (Bombay, 1913, p. 66) that, 'Kassim Anwar was a learned philosopher and perfect elocutionist.'
It seems that Islam Shah used to send his guidances regularly to the Indian followers, whose fragments are sounded in the ginans. Few advices of Islam Shah inserted in the ginans are as under:-
* Come to the prayer-hall, purifying yourselves and keep up the traditions of the true religion.
* Why do you miss the heavenly blessings? Do as those believers, who did in the past.
* Only when you swim across the ocean-like world, then alone you will achieve emancipation from this worldly tangels.
* He who duly pays tithe and follow the religion strictly, will never be affected even by fire.
* He is not a faithful who does not lead a life of piety.
* Slander is the root-cause of deficit in agricultural output.
* Get rid of deception of followership and mastership.
* Wake up at midnight to adore God, and keep a fair dealing with the religion.
* One who sleeps (whole night) will cry sorrowfully.
* The root of faith is the path of religion.
Imam Islam Shah mostly lived in Kahek, and sometimes in Shahr-i Babak. It is also said that the Ismailis in these villages had built few dens in the upper hills to seek protection during emergency. The period of Islam Shah however passed in peace, and he died in 827/1423. He consigned the office of Imamate to his elder son, Muhammad.