Pir Shams of Sabzwar, a fourteenth-century mystic and Ismaili dai exemplified a profound connection with the Divine Light as he embarked on a spiritual journey. Infused with love and contemplation, he sought a deep spiritual bond with the Divine Light, expressing his thirst for enlightenment. His missionary work spanned regions such as Badakshan, Kashmir, Punjab, Sindh, and Gujarat. However, he gained significant prominence in Multan and Uch in Sindh, where his shrine, known as Shams-i Tabrez, stands to this day. Pir Shams Sabzwari dedicated himself entirely to the cause of the Ismaili faith. According to one tradition, he established 84 Jamatkhanas while traveling and preaching the Ismaili faith, successfully converting groups of non-Muslims to Ismaili Islam.
As a prominent figure in the Ismaili mission in the Indo-Pak continent, which was initiated by his predecessor Pir Satgur Noor several centuries earlier, Pir Shams Sabzwari made a significant contribution to the spread of Islam in this region. Particularly in Sindh, he played a seminal role in establishing the Isma’ili tradition. His vernacular religious literature, such as Ginans, Garbis, and Granths, provides glimpses of his missionary activities. These works have been preserved by his devoted followers and passed down through generations, either verbally or in manuscript form. They offer insights into his life, birthplace, the places he visited, and accounts of his remarkable achievements.
Pir Shams’ Ginans are rich in vocabulary, drawing from various indigenous languages such as Hindi, Gujarati, Sindhi, Seraiki, and Punjabi. Like other preachers of the subcontinent, he adopted an expression that resonated with the local cultural and religious contexts, aiming to convey his message to the understanding of his predominantly Hindu audience.
While upholding the fundamental beliefs of Ismaili thought, Pir Shams employed a symbolic language filled with metaphors, aiming to assimilate the symbolism into the literary tastes of the local audience. The Ginans in the Satpanthi tradition, regarded as sacred hymns composed by Pirs, hold deep religious and spiritual significance. Their meaning is centered around their vocalization or recitation of a traditional tune set by the Pirs themselves.
Notably, his message emphasizes mysticism and the recognition of the Imam of time as the Divinely appointed Guide. While his works are steeped in mystical and Sufi symbolism, the recognition of the Imam always remains the focal point and source of his message. He encourages his audience to meditate and chant the Supreme Name. According to Pir Shams, true spiritual bliss can only be achieved through the recognition of the Imam of time and absolute devotion to Him through continuous contemplation and meditation. His work “Braham Prakash,” meaning “Divine Enlightenment,” is replete with mystical teachings and spiritual advice on regular meditation and cultivating a love for the Lord to attain divine union.
In his communication with his audience, Pir Shams shares his spiritual experiences and explains how the light of eternal ecstasy can be attained. However, he acknowledges that the final stages of “Marifah,” the highest level of spiritual knowledge, cannot be described through human dialect and discourse, as he says, “maheema adhik kahi na jai” (the glory cannot be expressed further).
He provides vivid imagery in his verses:
- “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)
After his journey through the mountains of Badakhshan, Gilgit, and the Himalayas, Pir Shams arrived in the land of five rivers, Punjab, where he stayed in Multan and eventually passed away in 757/1356. His shrine was initially built by his grandson and later rebuilt by an Ismaili follower in 1718.
In his Granth “Momam Chetamani,” Syed Imam Shah, one of the later Pirs, alludes to Pir Shams and the legends surrounding his time in Multan and Uch. These legends are still associated with Pir Shams by the local people, often confusing him with another contemporary figure, Shams Tabrez, who was 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 guide (Satgur) became known as Guptis and Shamsis. According to tradition, while passing through the Indo-Pak continent, Pir Shams arrived at a village called Analvad during the Hindu festival of Dasera. He stayed there in a temple for ten consecutive nights, singing 28 Garbis, mystical songs that are still sung today in their traditional tunes. Observing that the people of the town worshipped the goddess Mata Bhawani by singing songs while standing before her idol, Pir Shams entered the gathering and began singing his Garbis. The people started gathering around him, listening to his poems, and witnessing miracles. On the tenth night, inspired by his message and the spiritual power within his Garbis, a significant number of Hindus, including Brahmins, converted to Ismaili Islam and accepted Pir Shams as their true guide (Satgur). On his last night, Pir Shams sang his final Garbi, “Evi Garbi Sampuran Saar,” which begins with the following 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 Ismaili teachings emphasize the development of one’s inner character and service to humanity as fundamental aspects of life. These principles are exemplified in the teachings of Pirs. An example is the “Chaud Ratan” (the fourteen jewels), where Pir Shams instructs his disciples on enriching their lives with ethical values. The Ginan encourages believers to acquire knowledge, be modest and merciful, and extend hospitality to strangers. It echoes the Quranic teaching of kindness and affection towards one’s parents and emphasizes the responsibility to aid brothers and sisters in distress by providing them with food and shelter. Finally, it teaches submission of everything for the cause of God.
Tolerance, love, and compassion have always been primary teachings of Ismaili Imams and Pirs, guiding their followers to live with a spirit of humanity. They are encouraged not only to contemplate and pray in their personal lives but also to infuse these values into their surroundings. The teachings of Pir Shams Sabzwari continue to inspire Ismailis today, fostering inner growth and contributing to the betterment of society.
Ismailimail 
Nice post
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