KALĀM-E-MAWLĀ (Hindi – Gujarati Sayings of Hazrat Mawlana Ali A.S)

KALĀM-E-MAWLĀ (Hindi – Gujarati sayings of Hazrat Mawlana Ali A.S)

With the introduction, annotation, transliteration, translation and approximated Arabic sayings and Quranic verses By Dr. Amin Valliani, ITREB (Pakistan), Karachi.

Ever-Blessing Words

From the very beginnings of Islam, the search for knowledge has been central to our cultures. I think of the words of Hazrat Ali ibn Abi Talib, the first hereditary Imam of the Shia Muslims, and the last of the four rightly-guided Caliphs after the passing away of the Prophet (may peace be upon Him). In his teachings, Hazrat Ali emphasized that “No honour is like knowledge.” And then he added that “No belief is like modesty and patience, no attainment is like humility, no power is like forbearance, and no support is more reliable than consultation.”

Notice that the virtues endorsed by Hazrat Ali are qualities which subordinate the self and emphasize others ---modesty, patience, humility, forbearance and consultation. What he thus is telling us, is that we find knowledge best by admitting first what it is we do not know, and by opening our minds to what others can teach us.

Mawlana Hazar Imam, Address at the Commencement Ceremony of the American University in Cairo, dated 15th June, 2006.

This book is a humble tribute to my late teacher Itmadi Noor Din H.Bakhsh (d.2000) who inspired me to undertake this research based academic exercise.

Acknowledgments

Upon completion of this project on Kālām-e-Mawlā, I bow my head and heart to thank the He, who made me able to undertake the academic task.

I am also grateful to the office-bearers, scholars and my colleagues at the Shia Imami Ismaili Tariqah and Religious Education Board for Pakistan for their continuous support and encouragement. They deserve my heartiest of thanks for their guidance.

During the last several years, I engrossed myself in the torturous process of going through the pages of centuries-old Arabic Books of sayings of Mawlana Ali (A.S) to trace the core messages of different verses of Kālām-e-Mawlā. I am glad to have a sense of accomplishment at this juncture. I also found the relevant verses of Holy Quran which carry more or less the same messages.

The Hindi-Gujarati version of Kālām-e-Mawlā has been rendered into English, mostly using American Language Association – Library of Congress - Romanization Tables, which is considered to be a standard for transliterating a variety of scripts accurately into Roman character. However, any error or oversight may kindly be excused.

Amin Valliani

September, 2014, Karachi,

Index Introduction 5 References and notes 32 Kalām-e-Mawlā contents: topic-wise. 1. Dar Bayān Preclude 34 2. Dar Bayān Sachchāī 35 3. Dar Bayān Birādarī 42 4. Dar Bayān Faz̤īlat-e-Adab 47 5. Dar Bayān T‘ārīf-e-Sakhāwat 52 6. Dar Bayān Muzammat-e-Bakhīl 69 7. Dar Bayān Lalāch 74 8. Dar Bayān Dāstān-e-Man 83 9. Dar Bayān Sharam, Halīmī, Inkasārī, Mīṭhiī Zibān 94 10. Dar Bayān Jāhilān wa Be-waqūfī 109 11. Dar Bayān Khūbī-e-‘Ilm 119 12. Dar Bayān Dāstān-e-Ẓulum 143 13. Dar Bayān Khūbī-e-‘Adl 155 14. Dar Bayān Dunyā 165 15. Dar Bayān Bandagī wa Nekī 195 16. Dar Bayān Khūbī-e-Nekī 224 17. Dar Bayān Ṣabar-wa-Shukr 241 18. Dar Bayān Pīrī wa Marg 263 19. Dar Bayān Ṣifāt-e-Nek Ṣuḥabat wa Dostī 281 20. Dar Bayān Neki Mān Bāp 290 21. Dar Bayān Ṣuḥabat-e-Bad 301 22. Dar Bayān Pehachān-e-Ᾱdamī 316 23. Dar Bayān Faz̤īlat-e-Kam Sukhan 325 24. Dar Bayān Ḥasad 336 25. Dar Bayān Himmat 346 26. Glossary 362

KALĀM-E-MAWLĀ

Introduction

This study seeks to address the issues such as origin, compilation, contents, relevance and the religious significance of Kālām-e-Mawlā, a poetic rendition prevalent in the Khojā Ismā‘ilī community.

The Khojā Ismā‘ilī community is one of the major segment of globally spread Ismā‘ilī branch of Shi’ah Islam, headed by the hereditary Imām – His Highness the Aga Khan. Other segments include Syrian Arabs, Badakhshani, and Afghani etc.

The Khojās are of Indian origin but are now spread out, all over the globe. Their ancestors had embraced the Shī‘āh Imami Ismā‘ilī T̤arīqāh of Islam some five to seven centuries ago through the teachings of Ismā‘ilī Pirs and Syeds deputed by the Ismā‘ilī Imams residing in Iran during this period of time.1

Unlike Sunnis, who considers ‘Alī b. Abī T̤ālib (d.661 C.E) the son-in-law of the Prophet Muhammad (p.b.u.h) as the 4th pious Caliph, the Shī‘āh Imami Ismā‘ilī T̤arīqāh considers him as the first Imam or spiritual guide. Besides, it also believes that the Imamat has continued through ‘Alī’s progeny till to date with the present Imam, Prince Karim Aga Khan-IV as 49th in the line of Imams.

‘Alī b. Abī T̤ālib being the first Imam in Shi‘āh Islam, occupies a place of fundamental importance in Ismā‘ilī theology. He is the commander of the believers and the friend (walī) of Allah therefore; devotion to him is the cardinal principle of Ismā‘ilī faith. He is also regarded as the intercessor in the Hereafter and is considered to be the root wherefrom all Shi‘āh teachings emerge. Since he possesses divinely endowed knowledge and is mandated to provide spiritual guidance, therefore, his sayings, quotations, speeches, epistles, treatises, letters, sermons and other traditions form the sacred source of eternal knowledge, wisdom and guidance. Further, the Holy Prophet’s famous saying, “ I am the city of knowledge (while) ‘Alī is its gate, whosoever wants knowledge, let him come through the gate, 2 also makes ‘Alī b. Abī T̤ālib’s position central and foundational for spiritual, intellectual and ethical development for all Muslims in general and for the Shi‘āhs in particular..

Over the centuries, the Muslim community in general, and the Shi‘āhs in particular, have drawn inspiration from the aphorisms of ‘Alī. For some, these constitute wise counsels, a key for the evolution of creative and spiritual faculties, leading to spiritual enlightenment, and a road map to an ethical and moral life.

Many have engaged themselves in the study of these sayings, interpreting and re-interpreting them, explaining each aphorism from the variety of angles to suit its application according to requirements of time and situation. Volumes have been written on the sayings and the works that study these aphorisms from a variety of perspectives in many languages. The interest in such analytical study has not diminished with time – quite the contrary, scholars continue to be fascinated by these intellectual and moral gems.

For more than two centuries, the Khojā Ismā‘ilī community has been cherishing an edifying tradition called Kālām-e-Mawlā – a collection of sayings in verses, attributed to ‘Alī b. Abī T̤ālib. It is a moving poetic rendition, comprising of about 327 verses in a mixture of Hindi and Gujarati languages. These were originally written in Arabic, later translated into Persian and then from that language into a mix of Gujarati and Hindi languages. The name of the compiler is not known, nor the period of compilation is specified, but the

contents of the Kālām-e-Mawlā seem to have been intermingled with the local images and ideals of the community who is the primary audience so as to emphasize the eternal messages of ‘Alī in its true perspective. The compiler has not restricted himself to any poetic rules or literary discipline. He seems more concerned with conveying the ideas in its entirety rather than writing poetry. While narrating/rendering the Ali’s messages, he uses the various epithets of ‘Alī b. Abi T̤ālib such as Shah-e-Oliy’ā (verse: 183) Ṣāḥib-e-Dhu‘l-Faqār (verse: 15), Walī-e-Maqbūl (verse: 34), Ṣāḥib-e-Isrār (verse: 98), Kausar-e- Sāqī (verse: 102/107), Shāh-e-Duldul (verse: 113) and Haz̤rat Amīr (verse: 293) to dignify his position, a norm more common in Shī’āh discourses.

The Khojā Ismā‘īlī community has a deep attachment to the Kālām-e-Mawlā, and considers it as the unique heritage and holds it in respect and reverence. The Kālām is recited in Jamā‘atkhanās, homes and in private gatherings during normal worship practices, and sometimes on special occasions. Its soft recitation moves the listeners and creates a kind of awe-inspiring environment. Though the rhythm and singing patterns slightly differ from area to area, but its veneration is the same. The Kālām recitation, particularly at the time of funeral ceremonies, gives great comfort and solace to the bereaved families.

One of my teachers late Itmadi Nooruddin Hussain Bakhsh (d.2000), who served as a full time professional scholar in Ismā‘ilī T̤ariqāh and Religious Education for Pakistan (ITREB) for about forty years, spent years in trying to locate the origin of Kālām-e-Mawlā. He visited India in 1990s to ascertain the facts and figures, leading to the compilation of Kālām-e-Mawlā and the circumstances, responsible for making it a part of liturgy of Khojā Ismā‘īlī tradition. However, before he could complete his research, he passed away in February 2000. A week before his death, he requested me to carry forward this assignment to its logical end. Realizing the need of systematic study of Kālām-e-Mawlā, I took this assignment anew and consulted many books, relating to the teachings and sayings of ‘Alī b. Abī T̤ālīb. The available literature indicates that over a period of last many centuries, numerous books have been authored, written, composed and compiled on ‘Alī b. Abī T̤ālīb.’s sayings. This excludes the speeches and letters of ‘Alī, which are preserved in Nahjul Balāghāh. The compiler of Hikmat-e-Buturāb

3 mentions some of the books in his introduction that deal with the sayings of ‘Alī b. Abī T̤ālib. These include:

statements). The famous Arabic poet 100) ( ِمائۃکلمۃ) ,i) Mi‘atu Kalimah Al-Jāhiz (d.255 A.H) had compiled these sayings of ‘Alī. Later translated into Persian and Turkish languages with commentaries and annotations.

by Abu Ali T̤ibrisī or Syed ‘Ali Ibne Fazlullah (نثر الآل ئی) ,ii) Nasar alāī Rawandi.

iii) ‘Ayun-Al-Hakam-wa-Al-Moawaizah by ‘Alí Ibne Mohammad al-Laisi Al-Wasti. This (عیون احلِکم و املوعظۃ) contains more than thirteen thousand sayings of ‘Alī b. Abī T̤ālib. . iv) ‘Abdul Karim bin Mohammad Yayha Qazvini has arranged chapter- wise all sayings of Ghurrar Al-Ḥakam wad-Durrar Al-Kalam, غ ّرر ا ِحلکم ) translated in Persian and got published. (و ُدر ُوالکلم

v) Ibne Abi-Al-Hadeed, while writing a commentary on Nahjul Balāghāh, (3rd Volume) has added around one thousand sayings.

vi) Syed Sharastāni has selected 100 sayings. 10Th Century of Hijri scholar Hussain bin Yousaf Hirwi has translated 40 of these sayings into poetic forms.

, لی )vii) Maktabi Shirazi has written a book on Lail Majnoon ( ٰیل جمنون incorporating sixty selected sayings of ‘Alī b. Abī T̤ālib and translated them into Persian in poetic form.

viii) Mir Al-Qari Al-Kaukabi al-Jilani has collected the sayings of ‘Alī, in his .(زبدۃ الحقائق) Book titled Zubdatun Al-Ḥaqaiq

ix) Qazi Abu Yousaf Yaqoob bin Suleman al-Asfaraini has authored a which contains (الفرائد والقالئد) ,book named Al-Faraid wa Al-Qalaid the sayings of ‘Alī b. Abī T̤ālib.

x) Kamaludolla Mohammad Hassan Qachar has collected 430 sayings of ‘Alī b. Abī T̤ālib relating to ethics and collective philosophy with .(ابواب الحکم) title Abwābul Ḥakam

xi) Agā-e-Morikhud-Dollah Ahmad ‘Alí apahari has translated about 570 sayings of ‘Alī b. Abī T̤ālib into Persian and French.

had copied with )روضات اجلنّات( xii) The author of Roz̤āt Al-Jannat reference to the commentary of Nahajul Balāghāh by Qutubuddin Kedri in Sahib-e-Minhaj. He mentions that he heard from a scholar in Hedjaz of a book in Egypt having more than 20 volumes which consisted of sayings of ‘‘Alī b. Abī T̤ālib.

authored by Asad Bin Abdul Qahir (ا کثری السعادتنی ),xiii) Aksirul Sadatain Al-Isfahani, who was one of the teachers of Ibne Taus, consists of sayings of ‘Alī b. Abī T̤ālib.

It seems almost an impossible task to trace the origin of the Kālām-e-Mawlā, from the voluminous Arabic and Persian works, spread out over a period of many centuries for the moment. However, seeing the explicit messages of the Kalām-e-Mawlā, the community’s stand seems justified that it is an approximation of what ‘Alī b. Abī T̤ālib had exhorted in his Arabic teachings. Presumably, the compiler has expressed the sayings of ‘Alī in his own language, incorporating his own ideas, with a fine blend of local cultural elements; rather than doing a literal translation. This might have been done with a view to facilitate the local community who did not have the capacity

10 to understand Arabic or Persian languages of the time, but equally deserved to benefit from ‘Alī’s teachings which are rooted in Holy Quran. The syntax and the language of the Kalām indicate that it was compiled around late eighteenth century. The present community members, especially in Pakistan, who speak Urdu/Hindi languages usually understand the core messages behind the lines of Kalām during its recitations. It also seems that the complier had good collection of verses of Ali’s sayings with background knowledge of local and Persian cultures. This is evident from the numerous examples he has quoted.

Copy of one of the Khojki manuscript of Kālām-e-Mawlā.

History of manuscripts of Kālām-e-Mawlā.

The following account helps one to trace the origin of Kālām-e-Mawlā. It indicates the efforts of last many years whereby Kalām-e-Mawlā, became part of Khojā Ismā ‘ilī tradition

On creation of Pakistan in 1947, the Aga Khan-III, 48th Imam of Shia Imami Ismā‘ilī Muslim established the office of Ismāilia Association for Pakistan (now ITREB) in 1948 with a specific mandate to look after the religious education of Ismā‘ilī community of Pakistan. The office was located in Kharadar, Karachi. Later, it was moved to Garden area in November 1967 and around 1969, the IAP requested the entire Ismā‘ilī community of Pakistan to donate whatever hand-written or published religious material they possessed to its Library. In response to this request, the Khojā Ismā‘ilī community of Pakistan generously donated hundreds of old books (hand- written and published) related to gināns, Ismā‘ilī prayers and other material to the Library of the Ismailia Association. Among these donations, were three handwritten documents of Kalām-e-Mawlā in Khojkī 4 which the donors had inherited from their ancestors. These old hand-written documents were presumably of the time when printing of Khojkī and Gujarati religious books were not done.

The details of the three manuscripts are

i) The first manuscript was copied in Darkhana, Babak city of Iran in 1782 CE (samvat 1838). 5

ii) The second manuscript (No.108) was copied in 1817 CE (samvat 1873).

iii) The third one was copied in 1824 CE (1880 samvat).

Vazir Kassim Ali M.Jaffer(d.2008) who remained President of Ismailia Association for Pakistan from year 1972 to 1980, mentioned with reference to his teacher Vazir U Kanji of Myanmar(Burma) that Syed Baba Syed (inset above) had helped translation of the Kalam-e-Mawla from Persian to Hindi/Gujrati.

It appears from the above hand-written manuscripts 6 that all these were copied from some earlier documents. It gives us a clue that the Kālām-e- Mawlā was a part of the Khojā Ismā‘ilī tradition since more than two centuries. It was recited in the Ismā‘ilī Jam’ātkhanās even before 1782.CE. The first manuscript is from the period of 44th Ismā‘ilī Imam Abu’l Hasan (d.1792) while the second belongs to the period of 45th Imam Khalil Allah-II (d.1817).

The Ismā‘ilī history indicates that these Imams had lived in Babak city and later moved to the small market-town of Kahak, some thirty kilometers southwest of Qum in north-central, Iran,7 where their followers from Syria, Central Asia, Afghanistan and Iran used to visit them for presenting offerings, gifts and to seek blessings and guidance. It also appears that during these periods, the followers from India had visited the Imams several times and had stayed there for long periods. During their frequent visits to Iran, some Khojā followers must have copied the Persian version of Kālām-e-Mawlā in Khojkī script. This was later translated into Hindi-Gujarati languages, using the same Khojkī script for the benefit of local Khojā Ismā‘ilīs.

These manuscripts contain no order or sequence, with no arrangement of chapters or topics. They contain no details about compiler or copier, mentioning only the year in samvat, which indicates the prevalent calendar of that period. These were kept in the Library of Ismailia Association of Pakistan, Karachi until they were transferred to Library of the Institute of Ismaili Studies in London.

Translation from Persian to Hindi-Gujrati languages: A senior leader of Ismaili community of Pakistan, Vazir Kassam Ali Mohammad Jaffer (d.Feb.,2008) whose association with the Ismā‘ilīa Association is of more than fifty years and who, at one time was Joint Secretary, later President till his official retirement in 1980 but continued to serve community as honorary Missionary till his death, once mentioned with reference to his late teacher Vazir U Kangjī of Myanmar(Burma), that a saintly person known as Syed Bābā Shah helped in compilation of the Kālām-

15 e-Mawlā from Persian to Hindi-Gujarati before his deputation to East Africa. He also provided a signed photograph of late Syed Bābā Shāh with a hand written note of his version at the back of the photograph (see page 13).

Keeping in view of his long association with the Ismā‘ilī mission, the high positions he held over the years in the mission organization and the oral knowledge at his command, his version should be given due consideration till some valid contrary information surfaces.

Khojki printed manuscript: During the first decade of the twentieth century, one Khojā Ismā‘ilī leader known as Mukhi Laljī Bhā’i Devrāj (d. 1930) of Bombay was activity engaged in printing and publishing all hand-written Khojkī material including gināns, different Isma‘ili prayers and Kalām-e-Mawlā. He went to Germany in 1903 to arrange Lithography of Khojki script and founded a press with the name of Khojā Sindhi Printing Press in Bombay.8 During this process, he printed and published a copy of Kalām-e-Mawlā in 1904 CE (samvat 1960). The first printed copy consists of 23 chapters, with a total of 330 verses. The various handwritten manuscripts have a difference of two or three verses, for instance, some manuscripts have 330 verses while other have 326 or 327. The Khojki printed version was in use of community for number of years in areas like Karachi, Sindh and Makran etc. until 1975 until the Khojki script was abandoned by IAP for good.

A page from Kalām-e-Mawlā in Khojki script published by Mukhi Lalji Bhai Devraj in 1904 C.E.

Gujarati printed version: The process of printing Kalām-e-Mawlā in Gujarati script seems to have been started much earlier in the second half of nineteenth century.9 The Kalām printed in Gujarati mentions that: …“Khudā ke Bande ke Nām” printed in Niran Sagar Chhapā Khānā (printing press), Bombay in 1873 (samvat 1929). Its preamble says: …“Kalām of Hazrat Sultan Al Oliyā wa Amīrul Mu’mineen Shāh-e-Mardān Murtazā ‘Ali Ibne Êālib (SAA) was originally in Arabic. This was translated in Persian by some Ulemās. Then some ālim rendered the same in simple Hindi poetic text…”

Thereafter, one Haji Ghulam Ali Hajī Ismāīl published the Kalām-e-Mawlā in Gujarati script in a magazine Risāla Bāgh-e-Nijat, in 1914 CE (samvat 1970) printed by Ithnā Ashrī Printing Press Bahavnagar (Gujarat, India). This contains the following statement:

…“Since many years, this book was printed in Gujarati script with Hindi language. The preamble says that it is the Kalam of Hazrat Sultan Oliyā ‘Ali Ibne Êālīb, translated by Ulemās in Persian. Then in simple Hindi text, It further mentions that we have not investigated whether the book Kalām-e-Mawlā really contains the sayings of Hazrat Ali or not but sayings are meaningful, and the Believers desire that it should be re-printed, so a year ago, the Khudā Kā Bandāh got it reprinted… (See on page 20)

The Ismailia Association for India, Bombay (present ITREB Mumbai), an institute responsible for educating the community members in Ismāilī T̤arīqāh, has published many editions of Kalām-e-Mawlā in Gujarati script during the last century. Its preface says:

“…Farāmīn of First Imam, Haq Mawlānā Murtazā ‘Ali were originally in ‘Arabic, later translated in Persian and then someone translated into Urdu. This translation was published in Khojki script with the title of Mawlā kå Kalām

18 in book form. This pak Kalām in Sindhi-Khojkī script have already three editions published, the last one in 1916. ”

Then carries a statement in Gujarati. “…First Gujarati script edition in 1920, Second in 1923, Third in 1933, fourth in 1942, fifth in 1949, sixth in 1953, seventh in 1957 and Eighth edition in 1963. The edition of 1971 also consists of meaning of difficult words of Mawlā kā Kalām besides the other devotional literature known as Ginans Annat Akharo and Nau Chhugo (Ginans of Pīr Hassan Kabiruddin)…”

Risalā Bāghe Nijāt (samvat 1970) printed in Bahavnager, India

Sindhi edition of Kalām-e-Mawlā. In 1942, an Ismailī scholar from Hyderabad, Sindh named Itmadī Khawjā Hasham Laloo engaged one Sindhi poet named Muhammad Sadiq Musafir of Tando Bhago (District Badin) to translate the Kalām-e-Mawlā into Sindhi language. The same Sindhi-poetic version is in use by Khojā Ism‘āilí community in many areas of interior Sindh. In the preamble, it states that “…this book Kalām-e-Mawlā was originally in Arabic, it was later translated in Persian and then in Urdu-Hindi language.”

Further it is also said that the Sindhi translation has been done according to the fixed poetic rules and every care has been taken to follow the same

20 strictly. Therefore, at times, Urdu Hindi words have been kept intact to maintain the poetic rhythm.10

Editions published by the Ismailia Association for Pakistan (IAP), Karachi: The IAP Karachi, has so far got three editions of Kalām-e-Mawlā in Gujarati script published in the years 1966, 1968 and 1973 respectively. These editions contain a statement mentioning that: “…Awwal Imām Hazrat Amirul Mo’minin Mawlā ‘Ali Kā Kalām Mubarak ...” Besides, the IAP Karachi has also published two editions in Urdu script in years 1968 and 1976, which contain 151 verses on different topics.

Joint efforts of Ismailia Associations for Pakistan and India. During 1970s and 1980s, many combined meetings were held between the members of Ismailia Associations of Pakistan and India at Karachi and Mumbai to bring a unanimous version of Kalām-e-Mawlā for the local communities of respective countries. Upon finalization, of IAP, Karachi published its Urdu version of 327 verses along with glossary (Farhang) in 1984.

Ismailia Association for United Kingdom, London Under the aegis of UK Ismailia Association, a missionary Noor Allāh Jum‘ah, did the English transliteration of Kalām-e-Mawlā and the UK Ismaili Association (established in 1973) published the same in 1975. The UK Association took pride in this publication as being the first of its kind in English immediately after its establishment in London. However, the then President of the Association, Alwaiz Fatehalī Damjī mentions in the preface that the community is reciting the Kalām for almost fourteen hundred years.11 This needs further investigation. Again in September 1982, an Alwaiz Shamsuddin Bandālī Hajī of Edmonton, Alberta, Canada published a loose translation in English without the text of the Kalām.

All the editions, so far published either in Khojkī, Gujarati, Urdu, Sindhi and English scripts in different periods of time, show textual changes and replacement of alternative words from time to time. However, looking at the outward messages of Kalām-e-Mawlā vis-à-vis the Arabic sayings of ‘Ali b. Abī Êālíb, as enumerated in different collections such as Hikmat-e-Buturāb, Dewān-e-‘Alī and Tajalīyat-e-Hikmat etc. – all correspond and approximate with the sayings in spirit. It can also be safely said that the messages seems in line with the core values of Holy Quran with the obvious culture difference. The Holy Quran was revealed in Hejaz (Arab) within its cultural context but it inherent values has been transmitted in other culture by taking recourse to local ideals.

Kalām-e-Mawlā and Culture

In any culture, the proverbs and maxims are the priceless jewels of its tradition. They epitomize the knowledge, wisdom, experience and reflections of scholars, saints and sages. These sayings deepen social and culture insights and sharpen intellectual capacities. They are like diamonds in a crown of humanity lighting up the path to wit and wisdom. Kalām-e-Mawlā falls in such a category from which the Khojā Ism‘āilí community finds an ethical mode for its living. The Kalām though centuries old, has never lost its appeal and remained ever fascinating within the community. It has inspired the community to follow the Islamic value system in its totality and build an exemplary character. The messages in the Kalām-e-Mawlā cover almost every aspect of human life. They are value laden, time-resistant filled with axiomatic truths.

During the long course of history, the Khojā Ismā’ilī community had lived in an oral Indian society and had faced many prosecutions, trials and tribulations at the hands of different hostile forces. Besides, it has remained mobile ever since its inception. Its doors have remained open for new comers as well as for those out-goers who leave and sever their connections with the community. Therefore, there is little recorded evidence available about how the community has incorporated Kalām-e-Mawlā within its religious practices. One has to take cognizance of the time, the context, the oral

22 culture, the audience and the objectives, which necessitate the compilation of teachings of the remote past. Many religious traditions of the world had embraced the oral traditions of their formative periods because of the wide spread oral society. There is little recorded evidence available about how the communities embraced different oral traditions prior to their formal written culture. Thus, one is inclined to conclude that present-day written scriptures were originally based on the words of mouths transmitted over centuries through generations after generations, albeit they embody the undying essence of holy teachings to suit all times and situations to come. Similarly, regardless of its historical authenticity, the Kalām has served the purpose of stimulating the community to replicate the ideals. Though some of the ideals are pre-Islamic and belong to Persian era such as Nausherwån, Óåtim Tåí and Rustam (verse: 318), which the compiler has referred to in the Kalām with the purpose of stimulating the community and in support of Islamic value system.

The contents of Kalām-e-Mawlā

Thorough study of the contents of Kalām-e-Mawlā reveals that its essential message is almost akin to and in conciliation with the Quranic value system. For Muslims, the Holy Qur’an is the foundational text they turn to, to seek guidance in all matters. One of the avowed purposes of the Holy Qur’ān is to develop a high moral society where the sense of Allah’s presence permeates at all levels of society. No individual is detached, nor isolated from His benign omni-presence. Over centuries, this Quranic message, aimed at developing the high moral society adopted various forms in different languages to facilitate its application in the different cultures and civilizations. One such form is Kalām-e-Mawlā, which conveys the Qur’ān’s ethical messages in a manner relevant to a certain milieu. For example the Quran emphasizes the libāsul Taqwā (7:26), as the best cloth the Kalām-e-Mawlā stresses on the same idea but using indigenous words of Salāmatī kā kaprā (verse: 295) as God sees the intention of heart rather than the face and dress. Again the Holy Qur’an describes the natural principle that every adversity is followed by ease (94:5-6), the Kalām-e-Mawlā mentions the same principle (verse: 224).

In this way, we find an affinity between the messages of the Holy Quran and the Kalām-e-Mawlā. These cover the directives for personal as well as collective social behavior ranging from family ties to business transactions. It encompasses the basic parameters of creating a righteous society, irrespective of place and time. In other words, it is a succinct expression of high moral values such as truth, true friendship, knowledge, patience, brotherhood and respect for parents and seniors etc. In this connection, the role of individual’s actions is pivotal in determination of the nature of society. The Qur’an’s major emphasis on good deeds (‘Āmāl-e-Sāleh) along with offering prayers reflects the idea that the human character is the sole determinant of high moral society. Reading Quran mechanically or offering religious obligations sans understanding may not turn the society into high moral entity unless accompanied by good deeds. Therefore, Kalām-e-Mawlā mainly focuses on individuals’ actions. If an individual’s actions identify him as a highly moral person, then the resultant society will automatically be a moral one. Most of the advices motivate practicability rather than just theory. It promises plentitude if one is committed to good deeds. It says ‘Umeroho mein to Barakat howe Jo nek karo tum ‘āmāl (verse: 90) Good deeds are the true worship of the Lord and the service to the weaker elements of the society will make your existence, an ever-enlightened one (verse: 104). Along with good deeds, Kalām-e-Mawlā is also emphatic on acquiring knowledge. It says that the knowledge is incomplete if it acquirer is bereft of humility.

Though the predominant message of Kalām-e-Mawlā is ethical but at the same time it does not disregard the spiritual aspect of human existence. It shows how an individual can build the edifice of spirituality on mid-night prayers and submission to the Lord, although the role of a Spiritual Guide (Murshīd) cannot be underestimated in the spiritual uplift of an individual.

An important characteristic of Kalām-e-Mawlā is its relevance for all times. Not a single message dwells upon any contentious issues nor does it arouse any sectarian feelings, rather it dwells upon common ethics, applicable to all, irrespective of cultural or communal affiliations. The predominant message encompasses virtues such as righteousness, justice, brotherhood, honesty and generosity etc. One could say that the contents form the guiding code for

24 all humanity. Exhorting mankind to cultivate the virtues and shun the vices, it binds all into one fraternity, transcending the boundaries of state, race, color, language and traditions.

Conclusion:

If one embarks on the journey of the study of the Kalām-e-Mawlā, one will find it corresponding with the Arabic sayings of ‘Alí whose essential message is in total conformity with Quranic value system. It has been adapted to local situation to facilitate the Khojā Ismā‘ilī community being the primary audience. This adaptation is aimed at the cultivation of high moral values at community level. Many able teachers and inspired missionaries of the community have at various times and in many ways highlighted the teachings of Kalām-e-Mawlā. The community accords acceptance, significance and value to its contents. It is also form a source of educational material through which the students can be developed to become an ISMAILI i.e. Icon of Spiritual, Moral and Intellectual Life-filled Inspirations. By periodic recitation of the Kalām in Jamā‘atkhānās, Religious Education Centers, homes and workplaces keeps one constantly aware of the transitory nature of earthly life vis-à-vis the greatness of the Hereafter. The community considers Kalām - a panacea in an ever-chaotic world and responds to individual human needs. One can seek solace and courage in time of the crises in one’s life.

Thus the Kālām continues to light the community like the light in the night

References and notes.

1 . Allana, G. “Ginans of Ismaili Pirs” Ismailia Association for Pakistan, Karachi. 1983. P.31

2. Hadith is accepted by most of Muslims. It is quoted by at-Tirmidhi, Sahih 5:301. An Ismaili dai named Abu Al-Fawaras has also quoted the same. See the translation “ The Political Doctrine of Isma‘lis” by Nasih Mukaramm, Caravan Book, New York,

3 . A famous shi scholar Allama Syed Javed Jaffri has compiled a collection of sayings attributed of Hazrat Ali (A.S) with titled “ Hikmat-e-Buturab” in two volumes consisting of around 12000 with Urdu translation, published by Idara-e- ilm Masoom, Karachi, These were originally composed by Abdul Karim Bin Mohammad Yahya Qazvini in Gharar Al-Hakam.wa Duraru kalam. According to him, the original manuscript of dated 961 A.H lies in the Library of Imam Razā̤ in Iran. This has been translated in many other languages such as Persian, Urdu, Gujarati and Sindhi. About 7500 sayings of Hazrat Ali from the same book were published in Gujarati language from Ahmadabad.

4 .Khojki – one of the scripts prevalent in Sindh was singled out for preservation of religious material in Khoja Ismaili Tradition of India.

5. Samvat, Samvatsara, “year”. The era of Vikramaditya dating from 57 B.C (See page 277 of Classical Dictionary of Hindu Mythology by John Dawsan, Rutledge and Kegan Paul, London, 1979).

6. Most of these manuscripts are now in the possession of the Library of Institute of Ismaili Studies, London. These were collected by AIP Karachi where a preliminary catalogue was prepared but on the creation of IIS in 1977, there were dispatched to its Library.

7. Daftry, Farhad, “the Ismailis, their history and Doctrines,” Cambridge University Press, 1995. P.503.

8. Sadik Ali, Mumtaz Ali Tajuddin, “101-Ismaili Heros “Islamic Book Publishers, Karachi 2003, page 283.

9 . See the hand-written notes of late Nooruddin H. Baksh (d.2000) who serve the Ismailia Association for Pakistan, Karachi for more than forty years, retired in 1995.

10. See the article on “Itmadi Hashim Laloo ’’ by Alwaiz Muhmmad Bachal, published in ITREB internal magazine “Waezeen Digest, ’’ Issue No. 59.

11. See the preface of the English Edition of Kalām-e-Mawlā published by the Ismailia Association for the United Kingdom, London.

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