Table Of ContentUndated -Sadruddin's Method of conversion [234]
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Method of Pir Sadruddin's mission Page 1 of 4
Method of Pir Sadruddin's mission
(cid:570)(cid:96)(cid:108) (cid:92)(cid:769)(cid:53) : (cid:88)(cid:101)(cid:95)(cid:176) (cid:104) (cid:53)(cid:56)(cid:97)(cid:104) (cid:85)(cid:115),
(cid:88)(cid:74)(cid:142) (cid:57)(cid:424)(cid:95)(cid:104)(cid:92)(cid:92)(cid:104) (cid:53)(cid:88)(cid:95)(cid:78)(cid:104)(cid:97)(cid:115)
realpatidar.com
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
(cid:121)(cid:95)(cid:115) (cid:83)(cid:90)(cid:239)(cid:115):
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 (cid:136)(cid:101)(cid:132)(cid:563)(cid:107) (cid:87)(cid:104)(cid:92)(cid:115) (cid:55)(cid:87)(cid:112)
processes. The method he employed was based on a special missionary framework.
(cid:85)(cid:176)(cid:69)(cid:104)(cid:97) (cid:73)(cid:95)(cid:104)(cid:97)(cid:115)
In the eemmbbrryyoonniicc ssttaaggee,, the disciples were given the ethical and moral teachings with a simple
(cid:135)(cid:70)(cid:87)(cid:87)(cid:87)(cid:112) (cid:136)(cid:101)(cid:132)(cid:563)(cid:107)
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 (cid:91)(cid:104)(cid:99)(cid:104) (cid:55)(cid:87)(cid:112) (cid:86)(cid:92)(cid:189)(cid:87)(cid:104)
naklank (Ali), nar (Imam), guru (Pir), harijan (devotees), gat (assembly), gat ganga (prayer-hall),
(cid:98)(cid:414)(cid:85)(cid:115)(cid:84)(cid:106) (cid:94)(cid:397)(cid:93)(cid:104)
gatpat (holy water), jaap (invocation)) etc. The vocabularyy, similes and technical terms were confined
to the pprevalent social customs. SSpppeecciiaall gggiinnaannss wweerree ccoommpppoosseedd wwiitthh ssuuppprreemmee sskkiillll iinn tthhee llaannggguuaaggeess (cid:88)(cid:106)(cid:94) (cid:100)(cid:563)(cid:109)(cid:262)(cid:142)(cid:87)
ooff tthhee ccoouunnttrryyy ffoollkk ffoorr tthhee ddiisscciippplleess,, ppprroovviiddiinnggg tthheemm tthhee ffllaavvoouurr ooff tthhee ttrraaddiittiioonnaall bbhhaajjjaann((ssoonngg)),,
((cid:58)(cid:92)(cid:104)(cid:92)(cid:98)(cid:104)(cid:101) (cid:87)(cid:104) (cid:85)(cid:104)(cid:85)(cid:104))
wwhheerreeiinn PPiirr SSaaddrruuddddiinn iiddeennttiiffiieedd hhiimmsseellff wwiitthh tthhee aappppaallaattiioonnss ooff GGuurr SSaahhooddeevvaa aanndd GGuurr
HHaarriicchhaannddrraa.. These poetical hymns were tinged with mythological ideas, social customs and (cid:87)(cid:112) (cid:94)(cid:104)(cid:292) (cid:101)(cid:136)(cid:94)(cid:276)(cid:411)(cid:771)(cid:87)(cid:115)
folklores. Hence these ginans were paraphrased ppurelyy into Indian langguagges, a pprocedure that
(cid:55)(cid:97)(cid:83)(cid:104)(cid:94) (cid:90)(cid:83)(cid:104)(cid:421)(cid:93)(cid:104)
pproved extremelyy beneficial on several counts. TThhee eemmppphhaassiiss wwaass ppllaacceedd oonn mmaakkiinngg tthhee ttrraannssiittiioonn
ffrroomm HHiinndduuiissmm ttoo IIssllaamm aass eeaassyy aanndd aass ssmmooootthh aass ppoossssiibbllee.. He did not insist on the adoption of
(cid:136)(cid:101)(cid:132)(cid:563)(cid:107) (cid:84)(cid:106) (cid:570)(cid:100)(cid:107) (cid:95)(cid:92)(cid:104)(cid:87)
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 (cid:90)(cid:87)(cid:97)(cid:104) (cid:92)(cid:104)(cid:78)(cid:176) (cid:63)(cid:68) (cid:90)(cid:582)(cid:75)(cid:107)
new converts possessed crude notions of meditation, but their practice in gnostic was restricted (cid:100)(cid:94)(cid:96) (cid:55)(cid:87)(cid:112) (cid:105)(cid:87)(cid:105)(cid:97)(cid:144)(cid:395)(cid:87)
within a narrow compass. He imparted them gradually the practice of zikr(remembrance) into a
((cid:55)(cid:80)(cid:73)(cid:82) (cid:97)(cid:70)(cid:94)(cid:87)(cid:115))
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 (cid:94)(cid:424)(cid:83)(cid:115) (cid:83)(cid:113)(cid:93)(cid:104)(cid:94) (cid:68)(cid:93)(cid:1204)
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."
(cid:122)(cid:292) (cid:83)(cid:90)(cid:239)(cid:104)(cid:92)(cid:104):(cid:53)
In the sseeccoonndd ssttaaggee,, the disciples were entrusted the solemn word (guru mantra, or sat shabada) to (cid:92)(cid:86)-(cid:94)(cid:104)(cid:769)(cid:112) (cid:75)(cid:88)(cid:97)(cid:104) (cid:92)(cid:104)(cid:78)(cid:176)
mutter it privately on every midnight. Pir Sadruddin sorted out and imparted the common analogical
(cid:548)(cid:302)(cid:107) (cid:92)(cid:769)(cid:53) (cid:56)(cid:88)(cid:97)(cid:104)(cid:92)(cid:104) (cid:53)
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 (cid:56)(cid:97),(cid:112) (cid:528)(cid:84)(cid:106) (cid:68)(cid:176)(cid:94)(cid:142)(cid:87)(cid:112)
Rizvi writes in "History of Sufism in India" (New Delhi, 1978, 1st vol., p. 109) that, "The Ismaili (cid:57)(cid:424)(cid:95)(cid:104)(cid:92) (cid:83)(cid:94)(cid:89)(cid:142) (cid:92)(cid:104)(cid:87)(cid:100)
missionaries were enthusiastic, who unhestingly modified their esoteric system to suit their
(cid:83)(cid:113)(cid:93)(cid:104)(cid:94) (cid:84)(cid:104)(cid:93).
converts." Hence, this stage offered the disciples to pick up the refined teachinggs linked in Islamic
essence with no hard Arabic shell under the theoryy of Das Avatara. TThhee ddiisscciippplleess wweerree iimmpppaarrtteedd tthhaatt
tthhee tteenntthh iinnccaarrnnaattiioonn ooff VViisshhnnuu wwaass mmaanniiffeesstteedd aatt ssaallmmaall ddeeeeppp (((AArraabbiiaa))) aass nnaakkllaannkk (((AAllii)),, wwhhoo wwaass
tthheenn iinn tthhee ddrreessss ooff SShhrrii SSaallaamm SShhaahh ((IImmaamm IIssllaamm SShhaahh)),, rreessiiddiinngg aatt IIrraakk KKhhaanndd((IIrraann)).. In this way,
Pir Sadruddin reformulated, within the Hindu framework the Shiite doctrine of the Imamate as the
(cid:407)(cid:93)(cid:104)(cid:94) (cid:90)(cid:104)(cid:85) - (cid:63)(cid:578) (cid:107)(cid:53)
Divine Epiph a n y . T h e d o c t r in e o f t h e I m a m a t e t h u s w a s i n t e g r a t e d i n t o t h e m i s s i o n w i t h i n th e realpatidar.coom
framework of Vaishnavite ideas, who were a dominant stream of Hinduism in northern India. IInn (cid:68)(cid:101)(cid:97)(cid:176) (cid:104)(cid:92)(cid:104) (cid:53)(cid:56)(cid:97) (cid:112) (cid:528) (cid:105)(cid:97)(cid:423)(cid:560)(cid:63)(cid:107)
ssuumm,, tthhee nneeww ccoonnvveerrttss ssaaww iinn SSaattpppaanntthh aa ccoommppplleettiioonn ooff tthheeiirr oolldd ffaaiitthh,, aanndd tthhrroouuggghh tthhiiss oorriieennttaattiioonn,, (cid:121)(cid:120)(cid:92)(cid:115) (cid:55)(cid:97)(cid:83)(cid:104)(cid:94) (cid:55)(cid:94)(cid:90)
tthheeyy aallssoo ffoouunndd PPrroopphheett MMuuhhaammmmaadd aanndd IImmaamm AAllii ccoohheerreennccee iinn tthheeiirr oowwnn ttrraaddiittiioonn..
(cid:69)(cid:80)(cid:53) (cid:92)(cid:104) (cid:53)(cid:95)(cid:106)(cid:86)(cid:115) (cid:74)(cid:112) (cid:55)(cid:87)(cid:112) (cid:83)(cid:112)(cid:565) (cid:107)(cid:53)
True indeed it is, thatt PPiirr SShhaammss wwaass ffiirrsstt ttoo pppprrooppppoouunndd tthhee tthheeoorryyyy ooff DDaass AAvvaattaarraa,, wwhich was more (cid:87)(cid:104)(cid:92) (cid:101)(cid:75)(cid:94)(cid:83) (cid:55)(cid:95)(cid:106) (cid:74)(cid:112).
concise, butt PPiirr SSaaddrruuddddiinn iinniittiiaatteedd iitt eellaabboorraattiivveellyy iinn hhiiss ssmmaallll ttrreeaattiissee,, eennttiittlleedd ""DDaass AAvvaattaarraa"".. It is
to be noted that Sayed Imam Shah had also produced an amplified version on it.
http://www.ismaili.net/histoire/history07/history712.html 20-Mar-2010
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Undated -Sadruddin's Method of conversion [234]
-------------------------------------------------------------------------------------------------------------------------------------------------------------------------
Method of Pir Sadruddin's mission Page 1 of 4
Method of Pir Sadruddin's mission
(cid:570)(cid:96)(cid:108) (cid:92)(cid:769)(cid:53) : (cid:88)(cid:101)(cid:95)(cid:176) (cid:104) (cid:53)(cid:56)(cid:97)(cid:104) (cid:85)(cid:115),
(cid:88)(cid:74)(cid:142) (cid:57)(cid:424)(cid:95)(cid:104)(cid:92)(cid:92)(cid:104) (cid:53)(cid:88)(cid:95)(cid:78)(cid:104)(cid:97)(cid:115)
realpatidar.com
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
(cid:121)(cid:95)(cid:115) (cid:83)(cid:90)(cid:239)(cid:115):
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 (cid:136)(cid:101)(cid:132)(cid:563)(cid:107) (cid:87)(cid:104)(cid:92)(cid:115) (cid:55)(cid:87)(cid:112)
processes. The method he employed was based on a special missionary framework.
(cid:85)(cid:176)(cid:69)(cid:104)(cid:97) (cid:73)(cid:95)(cid:104)(cid:97)(cid:115)
In the eemmbbrryyoonniicc ssttaaggee,, the disciples were given the ethical and moral teachings with a simple
(cid:135)(cid:70)(cid:87)(cid:87)(cid:87)(cid:112) (cid:136)(cid:101)(cid:132)(cid:563)(cid:107)
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 (cid:91)(cid:104)(cid:99)(cid:104) (cid:55)(cid:87)(cid:112) (cid:86)(cid:92)(cid:189)(cid:87)(cid:104)
naklank (Ali), nar (Imam), guru (Pir), harijan (devotees), gat (assembly), gat ganga (prayer-hall),
(cid:98)(cid:414)(cid:85)(cid:115)(cid:84)(cid:106) (cid:94)(cid:397)(cid:93)(cid:104)
gatpat (holy water), jaap (invocation)) etc. The vocabularyy, similes and technical terms were confined
to the pprevalent social customs. SSpppeecciiaall gggiinnaannss wweerree ccoommpppoosseedd wwiitthh ssuuppprreemmee sskkiillll iinn tthhee llaannggguuaaggeess (cid:88)(cid:106)(cid:94) (cid:100)(cid:563)(cid:109)(cid:262)(cid:142)(cid:87)
ooff tthhee ccoouunnttrryyy ffoollkk ffoorr tthhee ddiisscciippplleess,, ppprroovviiddiinnggg tthheemm tthhee ffllaavvoouurr ooff tthhee ttrraaddiittiioonnaall bbhhaajjjaann((ssoonngg)),,
((cid:58)(cid:92)(cid:104)(cid:92)(cid:98)(cid:104)(cid:101) (cid:87)(cid:104) (cid:85)(cid:104)(cid:85)(cid:104))
wwhheerreeiinn PPiirr SSaaddrruuddddiinn iiddeennttiiffiieedd hhiimmsseellff wwiitthh tthhee aappppaallaattiioonnss ooff GGuurr SSaahhooddeevvaa aanndd GGuurr
HHaarriicchhaannddrraa.. These poetical hymns were tinged with mythological ideas, social customs and (cid:87)(cid:112) (cid:94)(cid:104)(cid:292) (cid:101)(cid:136)(cid:94)(cid:276)(cid:411)(cid:771)(cid:87)(cid:115)
folklores. Hence these ginans were paraphrased ppurelyy into Indian langguagges, a pprocedure that
(cid:55)(cid:97)(cid:83)(cid:104)(cid:94) (cid:90)(cid:83)(cid:104)(cid:421)(cid:93)(cid:104)
pproved extremelyy beneficial on several counts. TThhee eemmppphhaassiiss wwaass ppllaacceedd oonn mmaakkiinngg tthhee ttrraannssiittiioonn
ffrroomm HHiinndduuiissmm ttoo IIssllaamm aass eeaassyy aanndd aass ssmmooootthh aass ppoossssiibbllee.. He did not insist on the adoption of
(cid:136)(cid:101)(cid:132)(cid:563)(cid:107) (cid:84)(cid:106) (cid:570)(cid:100)(cid:107) (cid:95)(cid:92)(cid:104)(cid:87)
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 (cid:90)(cid:87)(cid:97)(cid:104) (cid:92)(cid:104)(cid:78)(cid:176) (cid:63)(cid:68) (cid:90)(cid:582)(cid:75)(cid:107)
new converts possessed crude notions of meditation, but their practice in gnostic was restricted (cid:100)(cid:94)(cid:96) (cid:55)(cid:87)(cid:112) (cid:105)(cid:87)(cid:105)(cid:97)(cid:144)(cid:395)(cid:87)
within a narrow compass. He imparted them gradually the practice of zikr(remembrance) into a
((cid:55)(cid:80)(cid:73)(cid:82) (cid:97)(cid:70)(cid:94)(cid:87)(cid:115))
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 (cid:94)(cid:424)(cid:83)(cid:115) (cid:83)(cid:113)(cid:93)(cid:104)(cid:94) (cid:68)(cid:93)(cid:1204)
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."
(cid:122)(cid:292) (cid:83)(cid:90)(cid:239)(cid:104)(cid:92)(cid:104):(cid:53)
In the sseeccoonndd ssttaaggee,, the disciples were entrusted the solemn word (guru mantra, or sat shabada) to (cid:92)(cid:86)-(cid:94)(cid:104)(cid:769)(cid:112) (cid:75)(cid:88)(cid:97)(cid:104) (cid:92)(cid:104)(cid:78)(cid:176)
mutter it privately on every midnight. Pir Sadruddin sorted out and imparted the common analogical
(cid:548)(cid:302)(cid:107) (cid:92)(cid:769)(cid:53) (cid:56)(cid:88)(cid:97)(cid:104)(cid:92)(cid:104) (cid:53)
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 (cid:56)(cid:97),(cid:112) (cid:528)(cid:84)(cid:106) (cid:68)(cid:176)(cid:94)(cid:142)(cid:87)(cid:112)
Rizvi writes in "History of Sufism in India" (New Delhi, 1978, 1st vol., p. 109) that, "The Ismaili (cid:57)(cid:424)(cid:95)(cid:104)(cid:92) (cid:83)(cid:94)(cid:89)(cid:142) (cid:92)(cid:104)(cid:87)(cid:100)
missionaries were enthusiastic, who unhestingly modified their esoteric system to suit their
(cid:83)(cid:113)(cid:93)(cid:104)(cid:94) (cid:84)(cid:104)(cid:93).
converts." Hence, this stage offered the disciples to pick up the refined teachinggs linked in Islamic
essence with no hard Arabic shell under the theoryy of Das Avatara. TThhee ddiisscciippplleess wweerree iimmpppaarrtteedd tthhaatt
tthhee tteenntthh iinnccaarrnnaattiioonn ooff VViisshhnnuu wwaass mmaanniiffeesstteedd aatt ssaallmmaall ddeeeeppp (((AArraabbiiaa))) aass nnaakkllaannkk (((AAllii)),, wwhhoo wwaass
tthheenn iinn tthhee ddrreessss ooff SShhrrii SSaallaamm SShhaahh ((IImmaamm IIssllaamm SShhaahh)),, rreessiiddiinngg aatt IIrraakk KKhhaanndd((IIrraann)).. In this way,
Pir Sadruddin reformulated, within the Hindu framework the Shiite doctrine of the Imamate as the
(cid:407)(cid:93)(cid:104)(cid:94) (cid:90)(cid:104)(cid:85) - (cid:63)(cid:578) (cid:107)(cid:53)
Divine Epiph a n y . T h e d o c t r in e o f t h e I m a m a t e t h u s w a s i n t e g r a t e d i n t o t h e m i s s i o n w i t h i n th e realpatidar.coom
framework of Vaishnavite ideas, who were a dominant stream of Hinduism in northern India. IInn (cid:68)(cid:101)(cid:97)(cid:176) (cid:104)(cid:92)(cid:104) (cid:53)(cid:56)(cid:97) (cid:112) (cid:528) (cid:105)(cid:97)(cid:423)(cid:560)(cid:63)(cid:107)
ssuumm,, tthhee nneeww ccoonnvveerrttss ssaaww iinn SSaattpppaanntthh aa ccoommppplleettiioonn ooff tthheeiirr oolldd ffaaiitthh,, aanndd tthhrroouuggghh tthhiiss oorriieennttaattiioonn,, (cid:121)(cid:120)(cid:92)(cid:115) (cid:55)(cid:97)(cid:83)(cid:104)(cid:94) (cid:55)(cid:94)(cid:90)
tthheeyy aallssoo ffoouunndd PPrroopphheett MMuuhhaammmmaadd aanndd IImmaamm AAllii ccoohheerreennccee iinn tthheeiirr oowwnn ttrraaddiittiioonn..
(cid:69)(cid:80)(cid:53) (cid:92)(cid:104) (cid:53)(cid:95)(cid:106)(cid:86)(cid:115) (cid:74)(cid:112) (cid:55)(cid:87)(cid:112) (cid:83)(cid:112)(cid:565) (cid:107)(cid:53)
True indeed it is, thatt PPiirr SShhaammss wwaass ffiirrsstt ttoo pppprrooppppoouunndd tthhee tthheeoorryyyy ooff DDaass AAvvaattaarraa,, wwhich was more (cid:87)(cid:104)(cid:92) (cid:101)(cid:75)(cid:94)(cid:83) (cid:55)(cid:95)(cid:106) (cid:74)(cid:112).
concise, butt PPiirr SSaaddrruuddddiinn iinniittiiaatteedd iitt eellaabboorraattiivveellyy iinn hhiiss ssmmaallll ttrreeaattiissee,, eennttiittlleedd ""DDaass AAvvaattaarraa"".. It is
to be noted that Sayed Imam Shah had also produced an amplified version on it.
http://www.ismaili.net/histoire/history07/history712.html 20-Mar-2010
-------------------------------------------------------------------------------------------------------------------------------------------------------------------------
Link: http://www.realpatidar.com/library Page 1 of 4
email: [email protected]
Undated -Sadruddin's Method of conversion [234]
-------------------------------------------------------------------------------------------------------------------------------------------------------------------------
Method of Pir Sadruddin's mission Page 2 of 4
Few other ginans were also composed in the second stage, differing little with the composition of
(cid:123)(cid:292) (cid:83)(cid:414)(cid:90)(cid:68)(cid:104)(cid:92)(cid:104) (cid:53)-
preceding stage. Henceforward, the loan words and vocabulary drawn from the languages of Arabic
(cid:410)(cid:93)(cid:104)(cid:87)(cid:87)(cid:104) (cid:92)(cid:104)(cid:410)(cid:93)(cid:92)(cid:84)(cid:106)
and Persian were permeated in the ginans, wherein Pir Sadruddin identified himself as Pir Sahodeva,
Pir Harichanddrraa,, oorr PPiirr SSaaddrruuddddin. (cid:95)(cid:115)(cid:68)(cid:115)(cid:87)(cid:112) (cid:570)(cid:100)(cid:107) (cid:95)(cid:92)(cid:104)(cid:87)
realpatidar.com
(cid:90)(cid:87)(cid:104)(cid:97)(cid:104) (cid:55)(cid:87)(cid:112) (cid:83)(cid:112)(cid:92)(cid:87)(cid:112)
After being mastered, the discipples were ggiven ppure Sufic teachinggs with certain rituals in the tthhiirrdd
ssttaagggee simpplyy on Shiite ppattern. EEmmppphhaassiiss wwaass ccoonnttiinnuueedd ttoo bbee gggiivveenn iinn gggeettttiinnggg aabbssoorrbbeedd iinn (cid:69)(cid:115)(cid:292)(cid:565) (cid:107)(cid:53)(cid:135)(cid:90)(cid:575)(cid:107)(cid:85)
mmeeddiittaattiioonn,, wwhhiicchh uullttiimmaatteellyyy bboorree tthheemm tthhee ttiittuullaarr aappppppeellllaattiioonn ooff kkhhoojjaa ((ggeett aabbssoorrbbeedd)) iinn tthhee ssaammee (cid:56)(cid:88)(cid:578).(cid:107)(cid:53)
mmaannnneerr aass wwee hhaavvee ddiissccuusssseedd iinn tthhee ppeerriioodd ooff PPiirr SSaattgguurr.. 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 ultimatelyy emergged as the khojjas were now cappable to receive devotedlyy whatever
theyy had been initiated. PPiirr SSaaddrruuddddiinn iinnddeeeedd iissllaammiizzeedd tthhee ffaaiitthh ooff tthhee pppeeoopppllee mmiillddllyyy aanndd nneevveerr (cid:56)(cid:97)(cid:106) (cid:94)(cid:142)(cid:83)(cid:112) (cid:136)(cid:101)(cid:132)(cid:563)(cid:107)
hhaammpppeerreedd iinn tthheeiirr ccuullttuurree,, aanndd tthhee HHiinndduuss iinn mmaasssseess aabbssoorrbbeedd tthhee bbeesstt ooff IIssllaammiicc tthhoouugghhtt mmoorree
(cid:85)(cid:176)(cid:69)(cid:104)(cid:97) (cid:97)(cid:104)(cid:96)(cid:142)
IInnddiiaann tthhaann ffoorreeiiggnn iinn cchhaarraacctteerr.. Pir Sadruddin then began to censure the new converts for their
Hindu rites, condemning under logical expressions, such as caste distinction, idol-worship, ritual (cid:57)(cid:424)(cid:95)(cid:104)(cid:92)(cid:106) (cid:105)(cid:97)(cid:73)(cid:104)(cid:94)
bathing, the authority of the six schools of Hindu philosophy, and the traditions of asceticism and (cid:86)(cid:104)(cid:94)(cid:104)(cid:87)(cid:112) (cid:55)(cid:88)(cid:87)(cid:104)(cid:97)(cid:106)
abstraction from the world, whose few examples are given below from the book of his ginans:-
(cid:95)(cid:106)(cid:86)(cid:106).
*You will never attain salvationn iinn wwoorrsshhiippppiinngg ppeebbbblleess aanndd ssttoonneess.. ((114422::22)) (cid:407)(cid:93)(cid:104)(cid:94) (cid:90)(cid:104)(cid:85)
(cid:83)(cid:112)(cid:66)(cid:87)(cid:112) (cid:136)(cid:101)(cid:132)(cid:563)(cid:107) (cid:94)(cid:142)(cid:83)
*You have designed the idol with lime after burning the pebbles and stones. How can it be called
(cid:94)(cid:142)(cid:97)(cid:104)(cid:75)(cid:115)(cid:84)(cid:106) (cid:105)(cid:97)(cid:570)(cid:69)(cid:107)
Lord Krishna? (142:3)
(cid:68)(cid:94)(cid:97)(cid:104)(cid:92)(cid:104) (cid:53)(cid:56)(cid:421)(cid:93)(cid:104).
*You go too KKaassii ttoo ttaakkee bbaatthh iinn tthhee GGaannggeess.. 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! wwhhyy ddoo yyoouu aaddoorree ssttoonnee?? Why do you designate it as your deity, which does not
(cid:56)(cid:97)(cid:104) (cid:774)(cid:277)(cid:115)(cid:87)(cid:104) (cid:92)(cid:85)(cid:85)(cid:84)(cid:106)
bend or speak by itself. (203:2)
(cid:55)(cid:565)(cid:93)(cid:107) (cid:104)(cid:93)(cid:106)(cid:66)(cid:87)(cid:104) (cid:92)(cid:87)(cid:92)(cid:104) (cid:53)
*The VVeeddaass are being listened bereft of purpose. How the sins be obliterated through its listening?
(167:8) (cid:136)(cid:101)(cid:132)(cid:563)(cid:107) (cid:86)(cid:92)(cid:189) (cid:774)(cid:407)(cid:93)(cid:112) (cid:98)(cid:68)(cid:53) (cid:104)(cid:66)(cid:87)(cid:112)
*The pandit says, ``II ddoo nnoott eeaatt mmeeaatt..'' O'pandit! let me know, wherefrom the curds and milk are (cid:424)(cid:84)(cid:104)(cid:87) (cid:55)(cid:88)(cid:104)(cid:97)(cid:106), (cid:136)(cid:101)(cid:132)(cid:563)(cid:107)(cid:66)(cid:87)(cid:112)
procured? (123:5)
(cid:86)(cid:104)(cid:105)(cid:92)(cid:144)(cid:68) (cid:94)(cid:142)(cid:83)(cid:112) (cid:570)(cid:75)(cid:107) (cid:97)(cid:82)(cid:92)(cid:104) (cid:53)
*The Yogi adores Gorakh-Nath, while the Brahmin to Shiva and the Ascetic worships Paras-Nath. (cid:570)(cid:68)(cid:108) (cid:142) (cid:85)(cid:176)(cid:97)(cid:104)(cid:92)(cid:104) (cid:53) (cid:56)(cid:97)(cid:83)(cid:104).
These three ones have ggoonnee aassttrraayy iinn tthhiiss wwoorrlldd.. ((9966::33))
Hence, he consciouslyy ssaaffeegguuaarrddeedd hhiiss ffoolllloowweerrss'' IIssllaammiicc rroooott aanndd iiddeennttiittyy.. Eventually, the
(cid:71)(cid:82)(cid:104) (cid:85)(cid:424)(cid:83)(cid:104)(cid:97)(cid:75)(cid:112) (cid:115) (cid:92)(cid:96)(cid:112) (cid:74)(cid:112), (cid:83)(cid:112)(cid:92)(cid:104) (cid:53)
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 (cid:776)(cid:104)(cid:283)(cid:82) (cid:55)(cid:84)(cid:97)(cid:104) (cid:136)(cid:101)(cid:132)(cid:563)(cid:107) (cid:100)(cid:104)(cid:564)(cid:87)(cid:107) (cid:104)
mission. realpa(cid:97)t(cid:98)(cid:112)id(cid:92)a(cid:104)r (cid:53)(cid:86).cc(cid:92)o(cid:189) m(cid:774)(cid:73)(cid:104)(cid:94) (cid:68)(cid:94)(cid:176) (cid:55)(cid:87)(cid:112)
(cid:136)(cid:101)(cid:132)(cid:563)(cid:107) (cid:86)(cid:92)(cid:189)(cid:87)(cid:104) (cid:570)(cid:393)(cid:107) (cid:93) (cid:570)(cid:419)(cid:107) (cid:93)(cid:115)(cid:87)(cid:112)
Summing up the peculiar missionary method of Pir Sadruddin, Ishtiaq Husain Qureshi writes in "The
Muslim Communityy of the Indo-Pakistan Subcontinent" ((Karachi, 1977, pppp. 41-2)) that, ""TThheerree aarree (cid:100)(cid:104)(cid:73)(cid:104) (cid:70)(cid:82)(cid:104)(cid:97)(cid:106) (cid:55)(cid:411)(cid:93) (cid:570)(cid:419)(cid:107) (cid:93)(cid:115)
sseevveerraall iinnssttaanncceess oonn rreeccoorrdd wwhheerree aann IIssmmaaiillii mmiissssiioonnaarryyy pppoosseedd aass aa BBrraahhmmiinn oorr aa HHiinndduu ppprriieesstt aanndd
(cid:105)(cid:97)(cid:99)(cid:112) (cid:56)(cid:98)(cid:68)(cid:53) (cid:104)(cid:66) (cid:421)(cid:93)(cid:392)(cid:83) (cid:68)(cid:94)(cid:176).
iinnsstteeaadd ooff ffllaattllyyy ccoonnttrraaddiiccttiinnggg tthhee ddooccttrriinnee ooff tthhee ffaaiitthh,, hhee ssoouuggghhtt ttoo ssuubbvveerrtt,, hhee ccoonnffeesssseedd iittss bbaassiicc
(cid:56)(cid:97)(cid:106) (cid:94)(cid:142)(cid:83)(cid:112) (cid:86)(cid:106)(cid:94)(cid:176)(cid:84)(cid:106) (cid:86)(cid:92)(cid:189)
aassssuummpppttiioonnss aanndd iinnttrroodduucceedd ssoommee ooff IIssmmaaiillii bbeelliieeffss iinn aa ddiissggguuiisseedd ffoorrmm aanndd tthhuuss sslloowwllyyy aanndd
ggrraadduuaallllyy ppaavveedd tthhee wwaayy ffoorr ttoottaall ccoonnvveerrssiioonn.. LLaacckk ooff ttoottaall aaddhheerreennccee hhaass nneevveerr wwoorrrriieedd tthhee IIssmmaaiilliiss,, (cid:88)(cid:136)(cid:94)(cid:97)(cid:83)(cid:189)(cid:87)(cid:87)(cid:115) (cid:92)(cid:104)(cid:70)(cid:189) (cid:83)(cid:113)(cid:93)(cid:104)(cid:94) (cid:68)(cid:94)(cid:176).
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Undated -Sadruddin's Method of conversion [234]
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Method of Pir Sadruddin's mission Page 3 of 4
bbeeccaauussee tthheeyy aarree ffuullllyy ccoonnffiiddeenntt tthhaatt tthhee ccoonnvveerrtt wwiillll uullttiimmaatteellyy aacccceepptt tthhee ffaaiitthh ffuullllyy.. This kind of (cid:570)(cid:101)(cid:107) (cid:92)(cid:53) (cid:85)
conversion is achieved in a peculiar manner. At the outset, the appeal is not on the basis of dogma or
(cid:88)(cid:113)(cid:70)(cid:90)(cid:53) (cid:94)(cid:87)(cid:104)
beliefs, but an attemppt is made to convince the potential convert of the spiritual greatness of some
ppersons. In ther eeeaaarrlllpyyy addtaaidyyyssa,,r tthhceeo mmmissionaryy himself was a man of exempplaryy character. VVeerryy oofftteenn AAllii (cid:75)(cid:92)(cid:104)(cid:58) (cid:63)(cid:78)(cid:95)(cid:112)
wwaass ddeeppiicctteedd aass aann iinnccaarrnnaattiioonn ooff VViisshhnnuu aammoonnggg tthhee VVaaiisshhnnaavviitteess.. IInn sshhoorrtt,, after some ppersonal
(cid:101)(cid:76)(cid:94)(cid:83) (cid:55)(cid:95)(cid:106)(cid:87)(cid:112)
loyyaltyy had been created, the disciple was ttaakkeenn tthhrroouugghh vvaarriioouuss ssttaaggeess iinnttoo ffuullll--fflleeddggeedd bbeelliieeff iinn tthhee
tteeaacchhiinngg ooff IIssmmaaiillii IIssllaamm.."" (cid:136)(cid:101)(cid:132)(cid:563)(cid:107) (cid:91)(cid:70)(cid:97)(cid:104)(cid:87)
(cid:105)(cid:97)(cid:423)(cid:560)(cid:87)(cid:107) (cid:115) (cid:121)(cid:120)(cid:92)(cid:115)
It is however, much nearer to reasonable possibility to assert that the mass conversion took place in
(cid:55)(cid:97)(cid:83)(cid:104)(cid:94)
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 (cid:90)(cid:83)(cid:104)(cid:421)(cid:93)(cid:115).
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.
(cid:56)(cid:97)(cid:106) (cid:94)(cid:142)(cid:83)(cid:112) (cid:136)(cid:101)(cid:132)(cid:563)(cid:107) (cid:87)(cid:104)(cid:92),
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 (cid:292)(cid:83) ((cid:236)(cid:104)(cid:105)(cid:83)), (cid:66)(cid:96)(cid:69) (cid:87)(cid:112)
bond, since their linkage fulfilled not merely a fraternal, but also a communal function. On such (cid:292)(cid:96)(cid:97)(cid:106)(cid:87)(cid:112), (cid:57)(cid:424)(cid:95)(cid:104)(cid:92)(cid:92)(cid:104) (cid:53)
occasions, special ginans were composed, which had been couched in different dialects. Writing on
(cid:88)(cid:95)(cid:78)(cid:104)(cid:97)(cid:106)(cid:87), (cid:101)(cid:76)(cid:94)(cid:83)
the ,mission of Pir Sadruddin, Ali Ahmad Brohi sayys in "Historyy of Tombstones" ((Hyyderabad, 1987,
pppp. 133-4)) that, ""AAnnyyyoonnee wwhhoo eemmbbrraacceedd IIssmmaaiillii ddaawwaa wwaass ffrreeee ttoo ppprraaccttiiccee hhiiss ttrraaddiittiioonnaall ccuulltt aanndd (cid:55)(cid:95)(cid:106)(cid:92)(cid:104) (cid:53)(cid:786)(cid:263)(cid:104) (cid:59)(cid:91)(cid:106)
eevveenn rreettaaiinn hhiiss ppprreevviioouuss nnaammeess,, ccaassttee,, iiddeennttiittyyy wwiitthh tthhee aaddddiittiioonnaall ddeeccllaarraattiioonn ooff ffaaiitthh iinn IImmaamm aanndd
(cid:68)(cid:94)(cid:104)(cid:97)(cid:106)(cid:87)(cid:112), (cid:95)(cid:115)(cid:101)(cid:104)(cid:82)(cid:104), (cid:581)(cid:92)(cid:107) (cid:94)(cid:104)
vveenneerraattiioonn ffoorr PPiirrss aanndd ddeesscceennddaannttss ooff AAllii.. BByyy tthhee aaddoopppttiioonn ooff ssuucchh lliibbeerraall aattttiittuuddee aa gggrreeaatt mmaannyyy
ppoowweerrffuull ttrriibbeess,, ssuucchh aass LLaannggaahh,, SSoooommrraass aanndd LLoohhaannaass,, wweerree aattttrraacctteedd ttoo tthhee IIssmmaaiillii SSaattppaanntthh.."" (cid:55)(cid:87)(cid:112) (cid:55)(cid:411)(cid:93) (cid:236)(cid:104)(cid:105)(cid:83)(cid:66)(cid:87)(cid:112)
(cid:570)(cid:100)(cid:107) (cid:95)(cid:92)(cid:104)(cid:87) (cid:90)(cid:87)(cid:104)(cid:421)(cid:93)(cid:104).
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.
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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
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Undated -Sadruddin's Method of conversion [234]
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Method of Pir Sadruddin's mission Page 4 of 4
script" (Ibid., p. 55). Sarah F.D. Ansari writes in "Sufi Saints and State Power" (Cambridge, 1992, p.
17)that, "The ginans or mmyyssttiiccaall wwritings of the Ismailis display considerable parallelism of thought
with Sufism ass wweepllll aass wwiitthh tthhee Hindu Bhakti tradition, sharing markedly similar themes and motifs."
(cid:136)(cid:101)(cid:132)(cid:563)(cid:107) (cid:91)(cid:138)(cid:392)(cid:83)
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 (cid:100)(cid:774)(cid:53) (cid:85)(cid:104)(cid:93)(cid:87)(cid:104) (cid:570)(cid:419)(cid:107) (cid:93)(cid:115)(cid:87)(cid:112)
Uchh and ministered to the sick and travellers, thus he won great applause.
(cid:97)(cid:82)(cid:106) (cid:95)(cid:112)(cid:83)(cid:104) (cid:95)(cid:112)(cid:69)(cid:115)
(cid:63)(cid:78)(cid:95)(cid:112) (cid:135)(cid:70)(cid:87)(cid:87) (cid:95)(cid:112)(cid:69)(cid:115)
to Next Paragraph
(cid:63) (cid:68)(cid:104)(cid:419)(cid:88)(cid:105)(cid:87)(cid:68) (cid:74)(cid:112).
to Previous Paragraph
To This paragraph's index
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