O my Lord! Now I am in love with you, my heart is filled with love for You.
Let Your eyes meet mine, O my Lord! Now I am in love with You!
O my Lord! Peer Shams is thirsty for (the vision of) Thy face.
Bless me with the grace of Your Vision, O my Lord!
O my Beloved! I am in madness for the love of Your mysteries and secrets.
Love for You has overwhelmed my intellect, O my Lord!
O my Lord! Now I am in love with You!
THESE words are of a fourteenth century mystic, an Ismaili dai, who infused with love and contemplation for a total bond with the Divine Light, expresses his thirst for the spiritual enlightenment. Born in Sabzwar in Iran and having spent early years of his life there, in his early thirties, Pir Shams was assigned at the Da’wa of Badakshan and Northern India, succeeding to his father Pir Salahuddin. This appointment marked the beginning of a long journey of his mission that continued throughout his life, devoted solely to the cause of Faith. Starting from Daylam, he arrived at Badakhshan, where he is said to have brought many followers of Momin Shahi sect into the Qasim Shahi Nizari Ismaili fold.
While his missionary work ranged from Badakshan to Kashmir, and from Punjab, Sindh to Gujerat, he was most prominent in Multan and Uchchh, in Sindh, and his shrine at Multan is known as that of Shams-i Tabrez by the locals. He had entirely immersed himself in the work for the cause of Ismaili faith. According to one tradition, while travelling across these areas, all the while preaching Ismaili faith and converting groups of non-Muslims to Ismaili Islam, he is said to have established 84 Jamatkhanas.
As a prominent figure of Ismaili mission in the Indo-Pak continent which was initiated by his forerunner Pir Satgur Noor, whose teachings had already swept through the region a few centuries before, Pir Shams Sabzwari appears to have provided an enormous contribution to the spread of Islam in this piece of the continent. He appears to have played a seminal role in the establishment of Isma’lli tradition, particularly, in Sindh. A glimpse of his missionary activities survives today in his vernacular religious literature in the form of Ginans, Garbis and Granths. Volumes of his works have been preserved till today by his devoted proselytes and passed on from generation to generation either verbally or in the form of manuscripts. These writings are the major source that provides us with his story, his birthplace, the places he had visited, and finally the relics and accounts of his remarkable achievements.
While preserving the fundamental belief of the Ismaili system of thought of Zahir and Batin, he used a symbolical language full of metaphors with an effort to indigenize the symbolism to the literary tastes of local audiences. Ginans in Satpanthi tradition, are believed to be sacred hymns composed by Pirs, having the deep religious and spiritual importance, the meaning of which is centred by the actual vocalization or recitation of a Ginan in its traditional tune set by the Pirs themselves. Below is given an audio of his ginan: Ab Teri Mahobat Laagi, the translated lines of which have been given at the opening of this post.
Noteworthy in his message is the recurring emphasis on mysticism and his Call to the recognition of Imam of time as the Divinely appointed Guide. Although his message in his works is full of mystical and Sufi symbolism, however, the recognition of Imam is always the focus and fountainhead of his message. On one hand, he invites his audience, who are mostly Hindus, to recognize the true Guide and Imam of the time, but on the other hand, he also encourages his followers to seek the mystical path to know the true knowledge of God. He encourages us to meditate and chant upon Ism-e-Azam. The true spiritual bliss, however, can only be achieved, he says, through recognition of Imam of time and absolute devotion to him, while concentrating on Ism- e -Azam continuously. One of his works called Braham Prakash (meaning the Divine Enlightenment) is full of his mystical teachings and spiritual advice to meditate regularly and love the Lord so that divine union may be achieved.
kehee veedhee karee a(m)bar gaaje,
kahee veedhee karee betthaa chhaaje!
kehee veedhee karee barase mehaa,
kahi vidhee karee rahetaa purush vann dehaa!
By what miracles are the skies thundering, and
By what miracles one sits in a palace without the presence of a palace?
How can rains fall without the clouds, and
How can a person remain bodyless? (verses 67-68)
He continues to share with his audience his spiritual experiences and explains how does the light of the ecstasy of eternity can be achieved. The experiences that he shares may be regarded as the initial stages of the spiritual bliss, as the final stages of marifah, cannot be described through human dialect and discourse as he says: “maheema adhik kahi na jai”
nahee tur jahaa(n) hay bee turaa,
nahee(n) sur jahaa(n) hay bee suraa!
nahee ga(n)g jahaa(n) haybee ga(n)gaa,
nahee(n) sa(n)g tahaa(n) haybee sa(n)gaa!
You hear a flute without the presence of a flute, and
You hear music without the presence of musicians.
You see the flow of a river without the presence of the river (Ganges),
You feel the presence of company without the presence of people.(verses 71,72)
While wandering through the mountains of Badakhshan, Gilgit and then the ranges of the Himalayas, he finally came to the land of five rivers – called Punjab, and stayed in Multan and finally breathed his last breath there in 757/1356. His shrine was built by his grandson and was rebuilt by one of the Ismailis in 1718.
In his Granth Momam Chetamani, Syed Imam Shah, one of the later Pirs, alludes to Pir Shams and the legends that he performed during his stay in Multan and Uch. The legends are still associated by local people to Pir Shams who is often confused with another figure of his contemporary times Shams Tabrez, the mentor and teacher of Rumi.
Many of the followers in Punjab, who responded to the Call of Pir Shams and accepted the Nizari Imam as their Imam, have been known as Guptis, and Shamsis. According to one tradition, once passing through the lands of the Indo-Pak continent, he came to a village called Analvad, during a glaring festival of Dasera of Hindus. He stayed there in a temple for ten consecutive nights singing 28 garbis, mystical songs that are still sung in their traditional tunes. He observed that Hindus of that town worshiped a goddess, Mata Bhawani; they worshiped, he describes, the idol of their goddess by singing songs while in a standing position. In the heart of all proceedings, he went into the gathering and started singing his garbis, as he says in his first garbi: Then the Guide sung the songs which contained the Divine knowledge and wisdom. He told them to abandon idol worship and summoned them to recognize the Imam of time. The people started gathering around him and listening to his poems, as he says in his sixteenth garbi:
On the eighth night the people of the town have come,
this is seen by all the fellow dancers!
The Guide Shams sings sweet verses,
and all gather and listen to it!
According to the tradition, on the tenth night a bulk of Hindus in the town, including Brahmins, having been inspired by the message and spiritual power within his garbis, and watching many miracles performed by him, converted to Ismaili Islam and accepted him as their true Guide (Satgur). Having completed his ten-day stay there, he sang his last garbi ‘Evi Garbi Sampuran saar’ which starts with these words:
Such (wonderful) songs are now complete and perfect,
the Guide Shams has spoken about matters to reflect upon!
Whoever listens to them with one mind,
has indeed attained many thousands of virtues!
The development of one’s inner character and service to humanity are both viewed as fundamental aspects of life in the Ismaili teachings. These lessons are seen as a core principle in the message of Pirs. We can see the example of “Chaud Ratan” ( the fourteen jewels ), where Pir Shams teaches his disciples by giving some rules about how to enrich their lives with ethical values. The ginan encourages believers to acquire knowledge to be modest and merciful, and to serve the stranger (guest) who comes to your door. disciples by giving some rules about how to enrich their lives with ethical values. It reminds us of the Quranic teaching of being nice and affectionate towards one’s parents. It calls upon our responsibility to rescue our brothers and sisters who have fallen into distress and calamity and provide them with food and shelter. Finally, it teaches us to submit everything for the cause of God.
Tolerance, love, and compassion have been the primary teachings of Ismaili Imams and pirs in order to live with the spirit of humanity. They are expected to not only contemplate and pray on a regular basis in their personal lives, but to also strive to infuse their efforts in their surroundings; they are asked to not only deepen their knowledge and educate themselves, but also to share their knowledge with the society.
The audio of ginans provided in the post are in voice of Nazia Amin Muhammad
 Ginan: Ab Teri Mohabat Lagi
 Teeth Aatthmee Aavyaa Gaam Naa Lok – Garbi 16, verse#2
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