Satpanth

'Satpanth' is a subgroup (but not separate from) Nizari Ismailism, a blend of Ismaili Sufism and Hinduism, inspired by followers of Pir Imam Shah, one of the authors of the Ginans.There are villages in Gujarat which are totally 'Satpanthi' such as Pirana near Ahmedabad.

It is also the older form of Nizari Ismaili practice originating from the Kutch community of Gujarat. Pir Sadardin gave the first converts to Ismailism the name 'Satpanth' because they were the followers of the 'True Path.'

The People

The people of the Satpanth are originally from the Indian states of Punjab and Rajasthan. However, most of them now reside in Gujarat (mainly the Kutch and commercial areas) and Mumbai. Most of them are of the Lohana warrior caste, although there are Rajput, Jatt, and other communities.

Leadership

The current head of the Satpanth Nizari Ismaili community is H.H. Shah Karim Al-Husayni Aga Khan IV.

Beliefs about the Leadership

Satpanth followers, called Mureeds believe that the physical form of the Imam is merely a vessel for the spiritual Imam which is Noor or eternal Light. They also believe that his farmans (proclamations), his shabd (word) and his formless being Niranjan Nirakar Swaroop are the real Imam. This concept of an esoteric Imam and an exoteric Imam is called "Baatini Imam" and "Zaahiri Imam"

Satpanth devotees believe in "Noorani Deedar," which is the "Vision of Light" or Enlightenment one gets when one views the True Imam. This again has an esoteric and an exoteric meaning.

Origin

Pir Sadruddin is credited with the conversion of the Khojas from the Hindu caste of the Lohanas who are located in Punjab, Rajasthan, and Gujarat. He laid the foundation of the communal organization, built the first assembly and prayer halls and appointed the community leaders "Mukhis". Khojas live chiefly in lower Sind, Cutch, Gujarat, Bombay and in wide diaspora, particularly in East and South Africa, Arabia, Sri Lanka, Myanmar (Burma), Canada, the United Kingdom, Portugal, U.A.E. and the United States.

Rituals

The majority of ritual represents Islamic customs with some Hindu background. For instance, upon entering a Jamaat-khana a person (of the Satpanthic persuasion) will touch the floor and raise the right hand to the chin and then further to the forehead. The platform behind which sit the Mukhi and Mukhiani (Satpanth clergy) is referred to as the "Ghat Pat," and the devotee is to clasp his/her hands together in an Indian form salutation and be given holy water called "Niyaz," a sweet called "Suqrit" (akin to the practice of giving Prasad amongst Hindus and Sikhs), and at other times be given a wrist band called a "Ghat Pat Jo Doro." All the aforementioned practices are of have an Ismaili meaning attached to them. Attendees of Satpanth rituals do "not" meet segregated by sex, in opposition to Muslim practice, but sit on opposite sides of the main holy room (the Khano) in a similar fashion to Sikhs.

It is customary in each and every Jamaat-khana that a row of community Leaders and the Title Holders (male and female), should sit facing the rest of the congregation. There would be a row of individuals, sitting with their backs to the side wall, in the male as well as the female section. Both these sections are kept side by side in one big hall. Hence, a row of males would face and prostrate that of the females and vice versa. The reading of Holy Dua is underaken whilst sitting on the floor on one's knees with a Misbaha {rosary} being picked up at intervals. Any individual of any age who is fully versed in the Holy Dua can lead the prayer. To end the Holy Dua the person shakes hands with the persons (male or female) sitting on either side of them, saying "Shah-jo-Deedar", meaning "May you have Deedar or Darshan (Glimpse) of the Shah" (meaning in Exoteric form the present Imam, but esoterically referring to God).

cripture

The Holy Writ of the Satpanth tradition is the collection of Ginans written by various medieval Pirs, most notably Pir Sadruddin.

References

Dr Aziz EsmailA Scent of Sandalwood: Indo-Ismaili Religious Lyrics, London: Curzon in association with The Institute of Ismaili Studies, 2002, pp. xi + 227. August 2002

Dr Dominique-Sila KhanCrossing the Threshold: Understanding Religious Identities in South Asia, London: I. B. Tauris in association with The Institute of Ismaili Studies, 2005, pp. 185. May 2005

Songs of Wisdom and Circles of DanceHymns of the Satpanth Isma'ili Muslim Saint, Pir ShamsTazim R. Kassam

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