As my understanding, there are four list of the names of Pirs. I don't know which one is authentic. Maybe the one which is found in Old Dua. Can anyone provide me the list.
Thanks
List of Pir's name
-
alinizar313
- Posts: 112
- Joined: Sun Oct 12, 2003 9:17 pm
List of Pir's name
Last edited by alinizar313 on Mon Aug 16, 2004 4:02 pm, edited 1 time in total.
The List of Pirs from Old Dua
The following is the portion of old Dua where the names of Pirs are recited.
Offer Prayers for all Pirs:
[10]1. First, the Holy Prophet Muhammad, the Chosen, the Messenger, May peace and the blessings of God be upon him .
[10]2. Pir Hazrat Hasan
[10]3. Pir Qasim Shah
[10]4. Pir Jaffer Shah
5. Pir Zainu'l - Abidin
6. Pir Amir Ahmed
7. Pir Nurdin
8. Pir Imamdin
9. Pir Muhammad Mansur
10. Pir Ghalibdin
11. Pir Abdul -- Majid
12. Pir Mustansir bi-llah
13. Pir Ahmad Hadi
14. Pir Hashim Shah
15. Pir Muhammad Shah (Satgur Nur)
16. Pir Mahmud Shah
17. Pir Muhibu'din
18. Pir Khaliqdin
19. Pir Abdu'l - Mu'min
20. Pir Islamdin (Salaamuddin)
21.Pir Sulehdin
22.Pir Salahdin
23. Pir Shamsu'd-din
24. Pir Nasiru'd--din
25. Pir Shihabu'd-din
[10]26. Pir Sadru'd-din
[10]27.Pir Hasan Kabiru'd-din
28. Pir Taju'd-din
[10]29. Pir Pandiyat -i-Jawan mardi
30. Pir Haider Alí
31. Pir Alau'd- din
32. Pir Qasim Shah
33.Pir Nasir Muhammad
34. Pir Baba Aqa Hasan Shah
35. Pir Muhammad Zaman
36. Pir Aqa Aziz
37. Pir Mihrab Beg
38.Pir Ali Akbar Beg
39. Pir Aqa Ali Asghar Beg
40.Pir Mirza Shah Hasan Ali
41.Pir Mirza Shah Qasim Ali
42.Pir Aqa Shah Abu'l-Hasan Ali
43.Pir Mirza Muhammad baqir
44. Pir Sarkar Mata Salamat
45.Pir Aqa Shah Hasan Ali
[10]46.Pir Aqa Shah Alishah Datar
[10]47.Pir Aqa Shah Khalilu'llah
[10]48.Pir Abu'l-Hasan Shah
[10]49.Pir of all Pirs, Nur Mowlana Sultan Muhammad Shah Hazir Imam;
O Lord! forgive us for the sake of those Two Flowers [11] of the Rose - Garden of the Holy Lady [12] and for the sake of Hazrat Bibi Fatima daughter of the Holy Prophet .
O Master! accept our earnest supplications and prayers for all Pirs in thy presence, by virtue of the Authority thou possesseth, Nur Mowlana Sultan Muhamad Shah Hazir Imam.
(Prostration.)
Offer Prayers for all Pirs:
[10]1. First, the Holy Prophet Muhammad, the Chosen, the Messenger, May peace and the blessings of God be upon him .
[10]2. Pir Hazrat Hasan
[10]3. Pir Qasim Shah
[10]4. Pir Jaffer Shah
5. Pir Zainu'l - Abidin
6. Pir Amir Ahmed
7. Pir Nurdin
8. Pir Imamdin
9. Pir Muhammad Mansur
10. Pir Ghalibdin
11. Pir Abdul -- Majid
12. Pir Mustansir bi-llah
13. Pir Ahmad Hadi
14. Pir Hashim Shah
15. Pir Muhammad Shah (Satgur Nur)
16. Pir Mahmud Shah
17. Pir Muhibu'din
18. Pir Khaliqdin
19. Pir Abdu'l - Mu'min
20. Pir Islamdin (Salaamuddin)
21.Pir Sulehdin
22.Pir Salahdin
23. Pir Shamsu'd-din
24. Pir Nasiru'd--din
25. Pir Shihabu'd-din
[10]26. Pir Sadru'd-din
[10]27.Pir Hasan Kabiru'd-din
28. Pir Taju'd-din
[10]29. Pir Pandiyat -i-Jawan mardi
30. Pir Haider Alí
31. Pir Alau'd- din
32. Pir Qasim Shah
33.Pir Nasir Muhammad
34. Pir Baba Aqa Hasan Shah
35. Pir Muhammad Zaman
36. Pir Aqa Aziz
37. Pir Mihrab Beg
38.Pir Ali Akbar Beg
39. Pir Aqa Ali Asghar Beg
40.Pir Mirza Shah Hasan Ali
41.Pir Mirza Shah Qasim Ali
42.Pir Aqa Shah Abu'l-Hasan Ali
43.Pir Mirza Muhammad baqir
44. Pir Sarkar Mata Salamat
45.Pir Aqa Shah Hasan Ali
[10]46.Pir Aqa Shah Alishah Datar
[10]47.Pir Aqa Shah Khalilu'llah
[10]48.Pir Abu'l-Hasan Shah
[10]49.Pir of all Pirs, Nur Mowlana Sultan Muhammad Shah Hazir Imam;
O Lord! forgive us for the sake of those Two Flowers [11] of the Rose - Garden of the Holy Lady [12] and for the sake of Hazrat Bibi Fatima daughter of the Holy Prophet .
O Master! accept our earnest supplications and prayers for all Pirs in thy presence, by virtue of the Authority thou possesseth, Nur Mowlana Sultan Muhamad Shah Hazir Imam.
(Prostration.)
-
mahebubchatur
- Posts: 696
- Joined: Mon Jan 13, 2014 7:01 pm
Pirs Piratan & List of Pir's name
The Ismaili Period of Pirs (Piratan):
From Alamut to South Asia, and Its Continuity Today
Introduction: A Living Institution, Not a Forgotten One
With the appointment of Mawlana Shah Rahim al-Husayni Aga Khan V as the 50th Imam and Pir, it is timely to revisit an often misunderstood yet foundational institution in Ismaili history: the Piratan period.
The Piratan was neither a temporary arrangement nor a parallel authority. It was a delegated Imamic institution, deriving its authority (amr) directly from the Imam, created to serve specific historical and geographical needs. Its essence — teaching, guidance, and the conveyance of revelation — continues today, fully vested in the divinely ordained authority of the Imam himself.
To understand this continuity, we must look sequentially at Ismaili history:
from Alamut, to the South Asian daʿwa, and finally to the modern period of the Imamat.
⸻
From Alamut to Delegation: The Context of Piratan
After the fall of Alamut (1256) and during periods of concealment (satr), the Nizari Ismaili community relied on delegated authority to sustain faith, convey learning, and maintain communal cohesion.
During the Imamat of Imam Shams al-Dīn Muhammad, the daʿwa (mission) continued to flourish through trusted representatives. This historical context gave rise to the delegated institution and authority (amr) of the Pir, particularly in regions far from the Imam’s physical presence and during times of concealment.
⸻
Who Were the Ismaili Pirs?
Ismaili Nizari Pirs were appointed directly by the Imam, with delegated authority to:
• Convey and disseminate the Farmans of the Imam
• Guide the Jamat spiritually and ethically through the sharing and taʿlim of Farmans
• Train and supervise daʿis (missionaries)
• Receive prayers, petitions, and devotion on behalf of the Imam, and relay them to the Imam
This delegation is critical to understand:
the Pir never replaced the Imam — the Pir acted fi-sabil-il-Imam (in the path of the Imam).
In function, the Pir resembles today’s Mukhi, who, with amr, accepts bayʿah, prayers, and offerings on behalf of the Imam, with their spiritual efficacy dependent on the murid’s niyyah (sincere intention), alignment with the Imam’s Farmans, and ultimately the Imam’s spiritual blessings.
⸻
South Asia (14th–16th Centuries): The Flourishing of Piratan
The Piratan institution reached its most visible and structured form in South Asia, where the Ismaili daʿwa expanded significantly.
Key figures include:
• Pir Sadr al-Din
• Pir Hasan Kabir al-Din
• Pir Shams
These Pirs were responsible for embedding Ismaili teachings into local cultures through:
• Ginans (devotional Farmans expressed in poetic form)
• Qasidas
• Oral teaching and communal practice
Their method was not abstract theology, but experiential faith — teaching through devotion, ethics, and lived religious practice.
⸻
“Shah Pir”: Meaning and Invocation
In Ismaili devotional language, Pirs were sometimes invoked and addressed as “Shah”, not because they were Imams, but because they carried delegated Imamic authority (niyābat) and amr.
This is reflected in invocations such as “Shah Pir”, found in tasbih and ginanic prayers.
The theological meaning is precise:
• Shah → the Imam (the source of Nūr and authority from Allah)
• Pir → the Imam’s appointed channel, conduit, and teacher
Thus, “Shah Pir” expresses unity of authority, not equality of rank.
A detailed explanation of this invocation can be found here:
Meaning of “Shah Pir”
http://heritage.ismaili.net/node/836
⸻
Acceptance of Prayers on Behalf of the Imam
Historically and doctrinally:
• All prayers are ultimately directed to the Imam
• The Pir could receive devotion, obedience, and supplication on the Imam’s behalf
• This was delegation, not substitution
In ginanic language, supplications are often addressed to the Pir-Shah because, for the murid, the Pir was the zāhir (manifest) doorway to the bāṭin (the Imam’s Nūr).
⸻
Theological Structure (Essential to Understand)
Classical Ismaili theology is clear:
• Imam → source of Nūr, authority, and guidance
• Pir / Hujjat → authorized channel and teacher
• Murids → recipients through obedience, devotion, and practice
Obedience to the Pir was valid only because the Pir acted in complete alignment with the Imam’s Farmans.
⸻
The End of Independent Pir Appointments
The appointment of independent Pirs ended in 1881, with the last Pir:
• Pir Abu’l-Hasan Shah (d. 1881)
By the late 19th century, the Imam:
• Withdrew the independent institutional role of the Pir
• Assumed the full spiritual and institutional authority directly
This consolidation is explicitly reflected in the Old Duʿa, which names:
“Pir of all Pirs – Mawlana Sultan Muhammad Shah”
From this point onward, the Imam himself embodies the Piratan.
⸻
Continuity Today: The Imam as Pir
Importantly, the Piratan did not disappear.
Rather:
• The title and role of Pir are retained by the Imam
• Teaching, scholarship, and training are supported institutionally through the
Institute of Ismaili Studies (IIS)
Missionaries (formerly called daʿis, later al-Waʿizin) today focus primarily on:
• Religious education
• Teaching curricula
• Community formation
They are trained and supported by IIS scholars, but they do not hold Pir authority.
Thus, the structure today is:
• Imam (Pir of all Pirs)
• Institutions for education and training (IIS)
• Mukhi and Kamadia as community representatives
⸻
Conclusion: A Living, Unified Authority
With the 50th Imam, we are not witnessing a break from history, but its continuation.
The Piratan period:
• Emerged from historical necessity
• Flourished through delegated authority
• Was consciously consolidated into the Imam
Today, the Imam alone carries the full authority of Shah and Pir, supported by institutions, but never replaced by them.
Understanding this history restores clarity, coherence, and theological balance, and helps the community appreciate how continuity — not fragmentation — defines the Ismaili tradition.
⸻
References & Further Reading
• Meaning of “Shah Pir” (Invocation)
http://heritage.ismaili.net/node/836
• List of Historical Ismaili Pirs
viewtopic.php?p=3185&sid=6d684a16573210 ... 14c7#p3185
From Alamut to South Asia, and Its Continuity Today
Introduction: A Living Institution, Not a Forgotten One
With the appointment of Mawlana Shah Rahim al-Husayni Aga Khan V as the 50th Imam and Pir, it is timely to revisit an often misunderstood yet foundational institution in Ismaili history: the Piratan period.
The Piratan was neither a temporary arrangement nor a parallel authority. It was a delegated Imamic institution, deriving its authority (amr) directly from the Imam, created to serve specific historical and geographical needs. Its essence — teaching, guidance, and the conveyance of revelation — continues today, fully vested in the divinely ordained authority of the Imam himself.
To understand this continuity, we must look sequentially at Ismaili history:
from Alamut, to the South Asian daʿwa, and finally to the modern period of the Imamat.
⸻
From Alamut to Delegation: The Context of Piratan
After the fall of Alamut (1256) and during periods of concealment (satr), the Nizari Ismaili community relied on delegated authority to sustain faith, convey learning, and maintain communal cohesion.
During the Imamat of Imam Shams al-Dīn Muhammad, the daʿwa (mission) continued to flourish through trusted representatives. This historical context gave rise to the delegated institution and authority (amr) of the Pir, particularly in regions far from the Imam’s physical presence and during times of concealment.
⸻
Who Were the Ismaili Pirs?
Ismaili Nizari Pirs were appointed directly by the Imam, with delegated authority to:
• Convey and disseminate the Farmans of the Imam
• Guide the Jamat spiritually and ethically through the sharing and taʿlim of Farmans
• Train and supervise daʿis (missionaries)
• Receive prayers, petitions, and devotion on behalf of the Imam, and relay them to the Imam
This delegation is critical to understand:
the Pir never replaced the Imam — the Pir acted fi-sabil-il-Imam (in the path of the Imam).
In function, the Pir resembles today’s Mukhi, who, with amr, accepts bayʿah, prayers, and offerings on behalf of the Imam, with their spiritual efficacy dependent on the murid’s niyyah (sincere intention), alignment with the Imam’s Farmans, and ultimately the Imam’s spiritual blessings.
⸻
South Asia (14th–16th Centuries): The Flourishing of Piratan
The Piratan institution reached its most visible and structured form in South Asia, where the Ismaili daʿwa expanded significantly.
Key figures include:
• Pir Sadr al-Din
• Pir Hasan Kabir al-Din
• Pir Shams
These Pirs were responsible for embedding Ismaili teachings into local cultures through:
• Ginans (devotional Farmans expressed in poetic form)
• Qasidas
• Oral teaching and communal practice
Their method was not abstract theology, but experiential faith — teaching through devotion, ethics, and lived religious practice.
⸻
“Shah Pir”: Meaning and Invocation
In Ismaili devotional language, Pirs were sometimes invoked and addressed as “Shah”, not because they were Imams, but because they carried delegated Imamic authority (niyābat) and amr.
This is reflected in invocations such as “Shah Pir”, found in tasbih and ginanic prayers.
The theological meaning is precise:
• Shah → the Imam (the source of Nūr and authority from Allah)
• Pir → the Imam’s appointed channel, conduit, and teacher
Thus, “Shah Pir” expresses unity of authority, not equality of rank.
A detailed explanation of this invocation can be found here:
Meaning of “Shah Pir”http://heritage.ismaili.net/node/836
⸻
Acceptance of Prayers on Behalf of the Imam
Historically and doctrinally:
• All prayers are ultimately directed to the Imam
• The Pir could receive devotion, obedience, and supplication on the Imam’s behalf
• This was delegation, not substitution
In ginanic language, supplications are often addressed to the Pir-Shah because, for the murid, the Pir was the zāhir (manifest) doorway to the bāṭin (the Imam’s Nūr).
⸻
Theological Structure (Essential to Understand)
Classical Ismaili theology is clear:
• Imam → source of Nūr, authority, and guidance
• Pir / Hujjat → authorized channel and teacher
• Murids → recipients through obedience, devotion, and practice
Obedience to the Pir was valid only because the Pir acted in complete alignment with the Imam’s Farmans.
⸻
The End of Independent Pir Appointments
The appointment of independent Pirs ended in 1881, with the last Pir:
• Pir Abu’l-Hasan Shah (d. 1881)
By the late 19th century, the Imam:
• Withdrew the independent institutional role of the Pir
• Assumed the full spiritual and institutional authority directly
This consolidation is explicitly reflected in the Old Duʿa, which names:
“Pir of all Pirs – Mawlana Sultan Muhammad Shah”
From this point onward, the Imam himself embodies the Piratan.
⸻
Continuity Today: The Imam as Pir
Importantly, the Piratan did not disappear.
Rather:
• The title and role of Pir are retained by the Imam
• Teaching, scholarship, and training are supported institutionally through the
Institute of Ismaili Studies (IIS)
Missionaries (formerly called daʿis, later al-Waʿizin) today focus primarily on:
• Religious education
• Teaching curricula
• Community formation
They are trained and supported by IIS scholars, but they do not hold Pir authority.
Thus, the structure today is:
• Imam (Pir of all Pirs)
• Institutions for education and training (IIS)
• Mukhi and Kamadia as community representatives
⸻
Conclusion: A Living, Unified Authority
With the 50th Imam, we are not witnessing a break from history, but its continuation.
The Piratan period:
• Emerged from historical necessity
• Flourished through delegated authority
• Was consciously consolidated into the Imam
Today, the Imam alone carries the full authority of Shah and Pir, supported by institutions, but never replaced by them.
Understanding this history restores clarity, coherence, and theological balance, and helps the community appreciate how continuity — not fragmentation — defines the Ismaili tradition.
⸻
References & Further Reading
• Meaning of “Shah Pir” (Invocation)
http://heritage.ismaili.net/node/836
• List of Historical Ismaili Pirs
viewtopic.php?p=3185&sid=6d684a16573210 ... 14c7#p3185
-
mahebubchatur
- Posts: 696
- Joined: Mon Jan 13, 2014 7:01 pm
Pirs Piratan List of Pir's name
The Ismaili Period of Pirs (Piratan):
From Alamut to South Asia, and Its Continuity Today
Introduction: A Living Institution, Not a Forgotten One
With the appointment of Mawlana Shah Rahim al-Husayni Aga Khan V as the 50th Imam and Pir, it is timely to revisit an often misunderstood yet foundational institution in Ismaili history: the Piratan period.
The Piratan was neither a temporary arrangement nor a parallel authority. It was a delegated Imamic institution, deriving its authority (amr) directly from the Imam, created to serve specific historical and geographical needs. Its essence — teaching, guidance, and the conveyance of revelation — continues today, fully vested in the divinely ordained authority of the Imam himself.
To understand this continuity, we must look sequentially at Ismaili history:
from Alamut, to the South Asian daʿwa, and finally to the modern period of the Imamat.
⸻
From Alamut to Delegation: The Context of Piratan
After the fall of Alamut (1256) and during periods of concealment (satr), the Nizari Ismaili community relied on delegated authority to sustain faith, convey learning, and maintain communal cohesion.
During the Imamat of Imam Shams al-Dīn Muhammad, the daʿwa (mission) continued to flourish through trusted representatives. This historical context gave rise to the delegated institution and authority (amr) of the Pir, particularly in regions far from the Imam’s physical presence and during times of concealment.
⸻
Who Were the Ismaili Pirs?
Ismaili Nizari Pirs were appointed directly by the Imam, with delegated authority to:
• Convey and disseminate the Farmans of the Imam
• Guide the Jamat spiritually and ethically through the sharing and taʿlim of Farmans
• Train and supervise daʿis (missionaries)
• Receive prayers, petitions, and devotion on behalf of the Imam, and relay them to the Imam
This delegation is critical to understand:
the Pir never replaced the Imam — the Pir acted fi-sabil-il-Imam (in the path of the Imam).
In function, the Pir resembles today’s Mukhi, who, with amr, accepts bayʿah, prayers, and offerings on behalf of the Imam, with their spiritual efficacy dependent on the murid’s niyyah (sincere intention), alignment with the Imam’s Farmans, and ultimately the Imam’s spiritual blessings.
⸻
South Asia (14th–16th Centuries): The Flourishing of Piratan
The Piratan institution reached its most visible and structured form in South Asia, where the Ismaili daʿwa expanded significantly.
Key figures include:
• Pir Sadr al-Din
• Pir Hasan Kabir al-Din
• Pir Shams
These Pirs were responsible for embedding Ismaili teachings into local cultures through:
• Ginans (devotional Farmans expressed in poetic form)
• Qasidas
• Oral teaching and communal practice
Their method was not abstract theology, but experiential faith — teaching through devotion, ethics, and lived religious practice.
⸻
“Shah Pir”: Meaning and Invocation
In Ismaili devotional language, Pirs were sometimes invoked and addressed as “Shah”, not because they were Imams, but because they carried delegated Imamic authority (niyābat) and amr.
This is reflected in invocations such as “Shah Pir”, found in tasbih and ginanic prayers.
The theological meaning is precise:
• Shah → the Imam (the source of Nūr and authority from Allah)
• Pir → the Imam’s appointed channel, conduit, and teacher
Thus, “Shah Pir” expresses unity of authority, not equality of rank.
A detailed explanation of this invocation can be found here:
Meaning of “Shah Pir”
http://heritage.ismaili.net/node/836
⸻
Acceptance of Prayers on Behalf of the Imam
Historically and doctrinally:
• All prayers are ultimately directed to the Imam
• The Pir could receive devotion, obedience, and supplication on the Imam’s behalf
• This was delegation, not substitution
In ginanic language, supplications are often addressed to the Pir-Shah because, for the murid, the Pir was the zāhir (manifest) doorway to the bāṭin (the Imam’s Nūr).
⸻
Theological Structure (Essential to Understand)
Classical Ismaili theology is clear:
• Imam → source of Nūr, authority, and guidance
• Pir / Hujjat → authorized channel and teacher
• Murids → recipients through obedience, devotion, and practice
Obedience to the Pir was valid only because the Pir acted in complete alignment with the Imam’s Farmans.
⸻
The End of Independent Pir Appointments
The appointment of independent Pirs ended in 1881, with the last Pir:
• Pir Abu’l-Hasan Shah (d. 1881)
By the late 19th century, the Imam:
• Withdrew the independent institutional role of the Pir
• Assumed the full spiritual and institutional authority directly
This consolidation is explicitly reflected in the Old Duʿa, which names:
“Pir of all Pirs – Mawlana Sultan Muhammad Shah”
From this point onward, the Imam himself embodies the Piratan.
⸻
Continuity Today: The Imam as Pir
Importantly, the Piratan did not disappear.
Rather:
• The title and role of Pir are retained by the Imam
• Teaching, scholarship, and training are supported institutionally through the
Institute of Ismaili Studies (IIS)
Missionaries (formerly called daʿis, later al-Waʿizin) today focus primarily on:
• Religious education
• Teaching curricula
• Community formation
They are trained and supported by IIS scholars, but they do not hold Pir authority.
Thus, the structure today is:
• Imam (Pir of all Pirs)
• Institutions for education and training (IIS)
• Mukhi and Kamadia as community representatives
⸻
Conclusion: A Living, Unified Authority
With the 50th Imam, we are not witnessing a break from history, but its continuation.
The Piratan period:
• Emerged from historical necessity
• Flourished through delegated authority
• Was consciously consolidated into the Imam
Today, the Imam alone carries the full authority of Shah and Pir, supported by institutions, but never replaced by them.
Understanding this history restores clarity, coherence, and theological balance, and helps the community appreciate how continuity — not fragmentation — defines the Ismaili tradition.
⸻
References & Further Reading
• Meaning of “Shah Pir” (Invocation)
http://heritage.ismaili.net/node/836
• List of Historical Ismaili Pirs
viewtopic.php?p=3185&sid=6d684a16573210 ... 14c7#p3185
From Alamut to South Asia, and Its Continuity Today
Introduction: A Living Institution, Not a Forgotten One
With the appointment of Mawlana Shah Rahim al-Husayni Aga Khan V as the 50th Imam and Pir, it is timely to revisit an often misunderstood yet foundational institution in Ismaili history: the Piratan period.
The Piratan was neither a temporary arrangement nor a parallel authority. It was a delegated Imamic institution, deriving its authority (amr) directly from the Imam, created to serve specific historical and geographical needs. Its essence — teaching, guidance, and the conveyance of revelation — continues today, fully vested in the divinely ordained authority of the Imam himself.
To understand this continuity, we must look sequentially at Ismaili history:
from Alamut, to the South Asian daʿwa, and finally to the modern period of the Imamat.
⸻
From Alamut to Delegation: The Context of Piratan
After the fall of Alamut (1256) and during periods of concealment (satr), the Nizari Ismaili community relied on delegated authority to sustain faith, convey learning, and maintain communal cohesion.
During the Imamat of Imam Shams al-Dīn Muhammad, the daʿwa (mission) continued to flourish through trusted representatives. This historical context gave rise to the delegated institution and authority (amr) of the Pir, particularly in regions far from the Imam’s physical presence and during times of concealment.
⸻
Who Were the Ismaili Pirs?
Ismaili Nizari Pirs were appointed directly by the Imam, with delegated authority to:
• Convey and disseminate the Farmans of the Imam
• Guide the Jamat spiritually and ethically through the sharing and taʿlim of Farmans
• Train and supervise daʿis (missionaries)
• Receive prayers, petitions, and devotion on behalf of the Imam, and relay them to the Imam
This delegation is critical to understand:
the Pir never replaced the Imam — the Pir acted fi-sabil-il-Imam (in the path of the Imam).
In function, the Pir resembles today’s Mukhi, who, with amr, accepts bayʿah, prayers, and offerings on behalf of the Imam, with their spiritual efficacy dependent on the murid’s niyyah (sincere intention), alignment with the Imam’s Farmans, and ultimately the Imam’s spiritual blessings.
⸻
South Asia (14th–16th Centuries): The Flourishing of Piratan
The Piratan institution reached its most visible and structured form in South Asia, where the Ismaili daʿwa expanded significantly.
Key figures include:
• Pir Sadr al-Din
• Pir Hasan Kabir al-Din
• Pir Shams
These Pirs were responsible for embedding Ismaili teachings into local cultures through:
• Ginans (devotional Farmans expressed in poetic form)
• Qasidas
• Oral teaching and communal practice
Their method was not abstract theology, but experiential faith — teaching through devotion, ethics, and lived religious practice.
⸻
“Shah Pir”: Meaning and Invocation
In Ismaili devotional language, Pirs were sometimes invoked and addressed as “Shah”, not because they were Imams, but because they carried delegated Imamic authority (niyābat) and amr.
This is reflected in invocations such as “Shah Pir”, found in tasbih and ginanic prayers.
The theological meaning is precise:
• Shah → the Imam (the source of Nūr and authority from Allah)
• Pir → the Imam’s appointed channel, conduit, and teacher
Thus, “Shah Pir” expresses unity of authority, not equality of rank.
A detailed explanation of this invocation can be found here:
Meaning of “Shah Pir”http://heritage.ismaili.net/node/836
⸻
Acceptance of Prayers on Behalf of the Imam
Historically and doctrinally:
• All prayers are ultimately directed to the Imam
• The Pir could receive devotion, obedience, and supplication on the Imam’s behalf
• This was delegation, not substitution
In ginanic language, supplications are often addressed to the Pir-Shah because, for the murid, the Pir was the zāhir (manifest) doorway to the bāṭin (the Imam’s Nūr).
⸻
Theological Structure (Essential to Understand)
Classical Ismaili theology is clear:
• Imam → source of Nūr, authority, and guidance
• Pir / Hujjat → authorized channel and teacher
• Murids → recipients through obedience, devotion, and practice
Obedience to the Pir was valid only because the Pir acted in complete alignment with the Imam’s Farmans.
⸻
The End of Independent Pir Appointments
The appointment of independent Pirs ended in 1881, with the last Pir:
• Pir Abu’l-Hasan Shah (d. 1881)
By the late 19th century, the Imam:
• Withdrew the independent institutional role of the Pir
• Assumed the full spiritual and institutional authority directly
This consolidation is explicitly reflected in the Old Duʿa, which names:
“Pir of all Pirs – Mawlana Sultan Muhammad Shah”
From this point onward, the Imam himself embodies the Piratan.
⸻
Continuity Today: The Imam as Pir
Importantly, the Piratan did not disappear.
Rather:
• The title and role of Pir are retained by the Imam
• Teaching, scholarship, and training are supported institutionally through the
Institute of Ismaili Studies (IIS)
Missionaries (formerly called daʿis, later al-Waʿizin) today focus primarily on:
• Religious education
• Teaching curricula
• Community formation
They are trained and supported by IIS scholars, but they do not hold Pir authority.
Thus, the structure today is:
• Imam (Pir of all Pirs)
• Institutions for education and training (IIS)
• Mukhi and Kamadia as community representatives
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Conclusion: A Living, Unified Authority
With the 50th Imam, we are not witnessing a break from history, but its continuation.
The Piratan period:
• Emerged from historical necessity
• Flourished through delegated authority
• Was consciously consolidated into the Imam
Today, the Imam alone carries the full authority of Shah and Pir, supported by institutions, but never replaced by them.
Understanding this history restores clarity, coherence, and theological balance, and helps the community appreciate how continuity — not fragmentation — defines the Ismaili tradition.
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References & Further Reading
• Meaning of “Shah Pir” (Invocation)
http://heritage.ismaili.net/node/836
• List of Historical Ismaili Pirs
viewtopic.php?p=3185&sid=6d684a16573210 ... 14c7#p3185
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swamidada786
- Posts: 293
- Joined: Tue Apr 29, 2025 8:56 pm
Re: Pirs Piratan & List of Pir's name
Chatur ji, why you omitted Piratan period from Imam Murtaza Ali to Imam Mustansirbillah? You mentioned from Alamout to south Asia!!mahebubchatur wrote: Mon Jan 12, 2026 7:45 pm The Ismaili Period of Pirs (Piratan):
From Alamut to South Asia, and Its Continuity Today
Introduction: A Living Institution, Not a Forgotten One
With the appointment of Mawlana Shah Rahim al-Husayni Aga Khan V as the 50th Imam and Pir, it is timely to revisit an often misunderstood yet foundational institution in Ismaili history: the Piratan period.
My other question, was Piratan existed before Prophet Muhammad?
You wrote," With the appointment of Mawlana Shah Rahim al -Hussaini Aga Khan V as the 50th Imam and Pir..."
Dear Sir, Shah Rahim is 51th Pir and not 50th Pir as you mentioned.
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swamidada786
- Posts: 293
- Joined: Tue Apr 29, 2025 8:56 pm
Re: List of Pir's name
In function, the Pir resembles today’s Mukhi, who, with amr, accepts bayʿah, prayers, and offerings on behalf of the Imam, with their spiritual efficacy dependent on the murid’s niyyah (sincere intention), alignment with the Imam’s Farmans, and ultimately the Imam’s spiritual blessings.
Chatur ji with reference to your above paragraph, you wrote,"In fuction, the Pir resembles today's Mukhi........"
Dear Sir, as I understand there are 2000+ jamait khanas on planet earth, so calculation wise there suppose to be 2000+ Pirs!!! In my opinion Mukhi's status is not equivalent to a Satadari Pir.
Chatur ji with reference to your above paragraph, you wrote,"In fuction, the Pir resembles today's Mukhi........"
Dear Sir, as I understand there are 2000+ jamait khanas on planet earth, so calculation wise there suppose to be 2000+ Pirs!!! In my opinion Mukhi's status is not equivalent to a Satadari Pir.
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swamidada786
- Posts: 293
- Joined: Tue Apr 29, 2025 8:56 pm
Re: List of Pir's name
For information;
In Hebrew, Shapir means beautiful, pleasant, fair, or delightful, deriving from the root verb shapar (to be pleasing) and often relating to visible attractiveness or spiritual excellence, also appearing as a place name in the Bible and the root of the surname Shapiro. It can also refer to the precious stone sapphire in Modern Hebrew, though the biblical word often means "beauty" or "fairness.
In Hebrew, Shapir means beautiful, pleasant, fair, or delightful, deriving from the root verb shapar (to be pleasing) and often relating to visible attractiveness or spiritual excellence, also appearing as a place name in the Bible and the root of the surname Shapiro. It can also refer to the precious stone sapphire in Modern Hebrew, though the biblical word often means "beauty" or "fairness.
Re: List of Pir's name
Absolutely! The Pir is the bearer of the Noor, responsible for guiding the Jamat. He cannot be compared to a Mukhi. When Pir Sadardin established Jamatkhanas in the Sub continent he appointed Mukhis.swamidada786 wrote: Mon Jan 12, 2026 9:33 pm Chatur ji with reference to your above paragraph, you wrote,"In fuction, the Pir resembles today's Mukhi........"
Dear Sir, as I understand there are 2000+ jamait khanas on planet earth, so calculation wise there suppose to be 2000+ Pirs!!! In my opinion Mukhi's status is not equivalent to a Satadari Pir.
The following verses of the Ginan: Sab gat saami maaro http://heritage.ismaili.net/node/23110 , conveys the status of the Pir
ejee dhartee nahotee aasamaan na hotaa
tees deen tu(n) ek ilaahee ek jeeyo.........................18
O momins: When there was neither the earth nor the heavens,
one God was the only principle that existed on that day.
ejee tisdeen peer saaheb jee ke paase
tame sunno maaraa moman bhaai jee ek jeeyo..................19
O momins: On that day the Peer was with the Lord (Imaam).
O my momins listen to this truth.
ejee pahele dha(n)dhukaar maa(n)he nabee muhammed mustaphaa
sohee guru ja(m)pudeep maa(n)he aayaa ek jeeyo..............20
O momins: In the beginning and in the void, Prophet Muhammed the Chosen was there. It is indeed the same Guide
(Peer) who has come to the Indian Subcontinent.
Re: List of Pir's name
Another important verse:
ejee aal imaam kee peer karee jaanno
jethee bhav saagar tame chhutto ek jeeyo....................15
O momins: Regard the 'Peers' as the progeny of the Imaams.
It is due to the faith in this authority that you will overcome
the difficulties of crossing over the ocean of material existence.
ejee aal imaam kee peer karee jaanno
jethee bhav saagar tame chhutto ek jeeyo....................15
O momins: Regard the 'Peers' as the progeny of the Imaams.
It is due to the faith in this authority that you will overcome
the difficulties of crossing over the ocean of material existence.