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Syedna Hatim Bin Ibrahim al-Hamidi〔(List of Syednas )〕 (died 16 Muharram 596 AH (6 November 1199 AD), Al Hutaib, Yemen) was the third ''Da'i al-Mutlaq'' (Absolute Missionary) of the Taiyabi Musta‘lī Bohra Islam. He was of the Banu Hamdan tribe of Yemen and succeeded his father, the 2nd Dai Sayedna Ibrahim, to the religious post. Syedna Hatim’s tomb in Hutayb (in the mountainous Haraz region of Yemen) is a passionately sought place of pilgrimage and is frequently visited by Dawoodi Bohra and many other Sect of Shia. Syedna Hatim became the 3rd Dai al-Mutlaq in Yemen after his father the 2nd Dai Syedna Ibrahim al-Hamidi in 557/1162. His ascension to the throne of Dai in Sulayhid state was challenged by a grandson of the first Dai Syedna Zu’ayb, Ahsan b. Mohammad b. Syedna Zu’ayb. After the demise of the Sulayhid Queen Hurrat al-Malika (Queen Arwa of Yemen)the Sulayhid kingdom disintegrated, and the Dais also had to deal with the loss of political patronage. This was a serious factor especially when Zaydi-Shia Imams began to wage war against the Ismaili-Shia,by Killing and looting villages of Ismaili Shia. It is in this context that Syedna Hatim became interested in territorial acquisition and military power as a security requisition for his followers. Hamdan and Himyar tribes supported and offered their mighty mountain-peak fortress of Kawkaban near San’aa to Syedna Hatim.San’aa, the main city of north Yemen, was at the time under the rule of Sultan Ali b. Hatim al-Yami, also hailing from the Hamdan tribe, and ironically,Perceiving in the widespread support for the Dai and his increasing power a threat to his own sovereignty, Sultan Ali proceeded to lay siege to Kawkaban.The siege dragged on for about three years. Just when it seemed inevitable that the Sultan would have to ask for a truce, a trusted associate of the Dai betrayed him. Ahmad al-Hibri accepted a bribe from Sultan Ali, gave him vital information about the Dai’s arrangements, and persuaded others in Kawkaban to turn against him. Syedna Hatim learnt of al-Hibri’s treachery and quickly left Kawkaban. He went to Lu’lu’a and Ray’an, two smaller fortresses some distance away. But Sultan Ali pursued him there with his troops, and the Dai’s reluctance to cause further strife among the Hamdan qabila prompted him to relinquish his hopes for acquiring territories in the San’aa region. He decided to move to the mountainous Haraz region, where there had large support from the time of the first Sulayhid ruler. Stopping on the way at his son-in-law’s fort Bayt Radam, Syedna Hatim then proceeded to Haraz. He went initially to a town called Shi’aaf, where the people had accepted the Majeedi dawat (of Abd ul-Majeed, Imam Amir’s cousin who had usurped the imaamat and throne in Misar); Syedna Hatim’s personality and preaching won them to the Tayyibi fold. 〔http://www.fatemidawat.com/assets/images/Published%20Works/Dawat%20History%20and%20Biography/Syedna%20Hatim%20article.pdf〕 Then he occupied the al-Zahra peak, which became his home for several years. Then after conquering the high peak of al-Hutayb in the Shibam mountain range, Syedna Hatim fortified it and built living quarters and a masjid there, and made that his headquarters. In the next few years a series of successful military expeditions gradually brought most of Haraz under the Dai’s control.The core of his army was the Ya’aabir qabila, and their chief Amir Sabaa b. Yusuf, the commander of the army, is described as ‘the sword and champion of the Dai’. In San’aa, His administration was ably managed by the Dai’s Mazoon, the azeem ush-shaan Syedna Mohammad b. Taher al-Haaresi. Syedna Mohammad b. Taher was extremely learned, and is credited with several kitabs, among them the 2 volume taweel compilation, Majmu’ ut-Tarbiya, and the a’laa haqeeqat kitab al-Anwaar al-Latifa; he is also the author of the ‘baaweesa ni dua’ and the ‘tahajjud duas’. He coped admirably in the face of difficult circumstances, first under Sultan Ali b.Hatim, and then the threat of the Ayyubid invasion: after Salahuddin al-Ayyubi took control of Egypt, he sent his armies to Yemen, and many followers fled in fear of the Ayyubids to Syedna Hatim in Haraz, where the invaders did not venture. While the Sunni Ayyubids did not persecute Dawat History & Biography Series 3rd Dai al-Mutlaq Syedna Hatim b. Ibrahim the Shia as they had in Egypt, their dominion did pose a serious threat to their religious freedom.Upon Syedna Mohammad b. Taher’s demise in 584/ 1188, the Dai appointed in his place the then Mukasir Syedna Ali b. Muhammad b. al-Walid, who later became the fifth Dai. Syedna Hatim entrusted the ilmi tarbiyat of his son, Syedna Ali b. Hatim, to his Mazoon Syedna Ali b.Mohammad. Syedna Hatim himself wrote in praise of his Mazoon, that he had no equal among the mumineen in all fazaa’il, virtues – ilm, taqwa, piety, nasab, jihad with pen and sword, all the qualifications needed for a Dai. When Syedna Ali b. Mohammad came to know that Syedna Hatim intended to make him his successor, he went to the Dai and requested him to appoint instead his worthy son Ali, and Syedna Hatim did so. Syedna Ali bin Muhammad succeeded Syedna Ali bin Hatim as the 5th Dai al-Mutlaq.Living conditions in the mountain peaks were primitive even by medieval standards, with only the most basic necessities. The Hutayb peak where Syedna Hatim spent most of his life is a small rocky area which has a few remains of what may have been living quarters,‘houses’, essentially small spaces enclosed by walls of rock. Battles and military engagements were for long periods a constant part of life; a large chunk of the history of the Yemeni Dais consists of continual conflict with Zaydi Shia imams and attempts to preserve territorial, and more importantly religious, autonomy/ integrity. But meticulous and scrupulous attention was paid to the observation / practice of the regular routine activities of the religion, the ‘majalis mashahid’(religious gatherings), the composition and recitation of , and the augmentation and teaching of the corpus of the Islam, in order to preserve and perpetuate the traditional heritage of the Shia Islam in the current generation. Representatives of the Dai were sent to all parts of Yemen to oversee the administration, and close contact and supervision was maintained of the Administration in India. The final trek up to the Hutayb peak – now made much smoother and easier – constituted at the time a precarious, rigorous and taxing climb. Syedna Hatim had to negotiate that trek every time for religious Preaching. Preaching which were held in the overhang of rock overlooking a spectacular hill landscape known as the ‘kahf an-na’eem’. Followers from all over Yemen came to Hutayb listening his preaching. It is likely that the Dai would have recited from the collection known as Majalis Syedna Hatim during these preaching as well; the administration library possesses a selection of these Majalis the religious gatherings. Syedna Hatim died on Saturday 7 November 1199;He is also given many other honorary epithets, among them Shia history & Biography Series 3rd Dai al-Mutlaq Syedna Hatim b. Ibrahim . His current successors and followers (Dawoodi Bohra and other Bohra) are in India . 〔http://www.fatemidawat.com/assets/images/Published%20Works/Dawat%20History%20and%20Biography/Syedna%20Hatim%20article.pdf〕 Became Da’i – 557 AH Died – 16th Moharram ul-Haraam 596 AH Period of Da’wat – 38 yrs, 5 months Qabr-e-Mubaarak – Hutaib Mubaarak Saiyedna Haatim (aq) further strengthened the Da’wat in Yaman by showering the priceless jewels of knowledge for the mumineen. He used to lead a very simple life. He wore simple clothes. He spent nights in the worship of Allaah. He sent his subordinates for the guidance of the mumineen in small localities and villages around Yaman. He used to respect the learned men of any religion or caste and welcomed them to his assembly (Majlis). He hated ignorance and always advised mumineen to keep away from the ignorant people. He helped poor in every way. He was the Messiah (Redeemer) for the needy. He adopted the way of life of Maulaana ‘Ali (as) and practised his sayings in real life. He always discouraged mumineen to indulge in backbiting. His lectures and discourses were full of wisdom and knowledge explaining that each and every moment of this Worldly life is accountable. Hence it is senseless to waste even a moment in our life. It has been accounted that once upon a time a man from a small village wrote a letter to Saiyedna Haatim (aq) in which he disclosed following facts about the character and deeds of the mumineen – “O my Master, I have seen many of my brothers near my home who have hatred for other mumineen, who are arrogant and haughty of wealth and assets they possess and they look down upon others, who indulge in maligning and criticizing others, who distance themselves from others, who finds faults with others, who insults others, who use bad language for each other, who backbites, and who have become venomous for each other. They grab others wealth and belongings. And the sad part is that they don’t consider all these things as unlawful. They have no idea that whatever they are doing is unlawful. Are all these things appropriate for a mumin? O my Master, I ask you about such people and their deeds and their life in the Hereafter.” Saiyedna Haatim (aq) replied to the man, ‘O my kind, benevolent and learned brother, I have learnt all facts from you about the character of mumineen. May Allaah show you the right path and make you virtuous and honest in performing all the obligations of the Deen of Allaah. May Allaah encourage you to serve selflessly for His cause. Saiyedna Haatim (aq) replied to the man in a very lucid and soft language not in one or two pages but in the form of a book. The book came to be called as “Tanbeeh ul-Ghaafeleen”. It has become a foundation book for the seeker of the knowledge of the Da’wat. In his book, Saiyedna Haatim (aq) has included even the smallest and minute aspect of the life of a mumin. He has beautifully, in an easy language, portrayed the ideal life of a mumin. He has emphasized the obligations of a mumin. He clearly stated a code of conduct for an ideal Mu’min with his parents, children, family members, neighbours, community members etc. He has admonished those people who refuse to follow the Shari’at of Allaah and warned them about the Final Punishment of Allaah. Saiyedi Mohammad bin Taaher (ra) was the Mazoon-e-Mutlaq who has compiled the Du’aa of Aql-e-Awwal (Du’aa of Baweesa) which is recited in the Masjid on every first night of the month and other significant nights. Saiyedna ‘Ali bin Mohammad al-Waleed (aq) was his disciple. Saiyedi Mohammad bin Taaher (ra) died in 584 AH. After his death, Saiyedna Haatim (aq) appointed Saiyedi ‘Ali bin Mohammad al-Waleed (ra) as Mazoon-e-Mutlaq and handed over the responsibility of imparting all knowledge of Da’wat to his son Saiyedna ‘Ali bin Saiyedna Haatim (aq). Saiyedi ‘Ali bin Mohammad al-Waleed (ra) perfected Saiyedna ‘Ali bin Saiyedna Haatim (aq) in every aspect of ‘Uloom-e-Da’wat. It was as if he had created his own mirror in the character and knowledge of Saiyedna ‘Ali bin Saiyedna Haatim (aq), who was by then, appointed as Mukaasir-e-Da’wat. Dedication and loyalty of Saiyedi ‘Ali bin Mohammad al-Waleed (ra) outpoured when Saiyedna Haatim bin Ibraahim (aq), in his last days, decided to do Nass on him as appoint him as the next Da’i ul-Mutlaq. He said that, ‘O my Master, I request you to do Nass on your son Saiyedna ‘Ali because he become complete and mature like me in the ‘Uloom-e-Da’wat’. He deserves the martaba (rank) of Da’i ul-Mutlaq than me because being your son is his additional quality which I don’t have. Saiyedi ‘Ali bin Mohammad al-Waleed recited the aayat of the Qur’an, “Wa olil arhaame ba’zokum oola be ba’az” which means, ‘And blood relations among each other have closer personal ties in the Decree of Allaah.’ Saiyedna Haatim bin Ibraahim (aq) accepted the request of Saiyedi ‘Ali bin Mohammad al-Waleed (ra) and did Nass on his son Saiyedna ‘Ali bin Haatim (aq). Saiyedna Haatim (aq) praises Saiyedi ‘Ali (ra) in one of his books and says that, ‘Allaah Ta’aala ordered His Angels to prostrate (do Sajadah) to his Khaleefah Aadam (as) on the Earth and do his Taa’at (be obedient to him) and accept his Caliphate. It was difficult for Angels to obey the order of Allaah. But Saiyedi ‘Ali bin Mohammad al-Waleed have transcended the ranks of Angels of Allaah by putting forward his disciple, instead of himself, to the rank of Da’i ul-Mutlaq. There are several books written by Saiyedna Haatim (aq) during his 38 yrs of Da’wat which are based on varied subjects: Tanbeeh ul-Ghaafeleen: This book evolved from the letters of Saiyedna Haatim (aq) to a mumin. The whole story has already been given above. The literal meaning of the title of the book is “Warning of the neglectful”. Saiyedna Haatim (aq) quotes the words of Imaam Ja’far us-Saadiq (as) that it is not possible in the Justice of Allaah and our enemies and friends will be together except in this world. He opines, ‘O my brother, be informed that our enemies and friends both are from the people of Da’wat. But one of them is the enemy and the other is friend. One who is our enemy is the one who does injustice to his brother and mumineen. He cannot belong to the believers of the Paak Imaams (as). He who does justice to his brother and the mumineen is our friend and from the believers of the Imaam (as). Rasoolullaah (saws) has said that, ‘Al qoloobo ajnaadun mojannadatun famaa ta’aarafa minhaa e’talafa wamaa tanaakara minhaa ikhtalafa’ which means, Hearts are like grouped armies, those who know each other will go together and those who are ignorant of each other will oppose. He adds that may Allaah give guidance to you and continues that, ‘O my brother, have greed in helping and serving the mumineen after the Walaayat of Imaam uz-Zamaan (as). Keep yourself away from Shaitaan who sows the seeds of enmity and hatred among the mumineen. May Allaah spread His shadow of Rahmat on all of us. Saiyedna Haatim (aq) says that Maulaana Jaabir bin ‘Abdillaah il-Ansaari (ra) once asked a question to Imaam Zayn ul-‘Aabedin (as): ‘O my Lord, is there any shortcoming after your recognition and Walaayat?’ Imaam (as) replied: ‘Yes, O Jaabir, whenever a Mu’min does injustice to his brother and does not help him in his bad time, Allaah snatches away the Walaayat of Imaam (as) from him. He is thrown out of the religion and surrounded by the sorrows and hardships of the world. And he will indeed be punished by Allaah. Mafaakhir wal Ma’aasir: It glorifies Maulaana ‘Ali (as) and his rank. Saiyedi Hasan bin Nooh Bharuchi (ra) quotes the accounts from this book in the 1st, 3rd and 4th volumes of Kitaab ul-Azhaar. Mafaateeh ul-Kunooz: It consists of proofs and arguments of the purity and legibility of the progeny of Khamsat ul-Athaar (as), A’immat (as) and 11th Faatemi Imaam Maulaana Mehdi (as). Enemies had doubted the Imaamat in the progeny of Imaam Mehdi (as). In its refutation many books were written during that time. Saiyedna Haatim (aq) has taken the references and citations from those books and proved the truthfulness of Imaam (as) and its progeny in Egypt. ash-Shumoos uz-Zaaherah: This book is divided into two parts. It takes the reader from the superficial understanding to the bottomless depths Ta’weel (hidden) and Haqeeqat (esoteric interpretations) of the Kalaam (sayings) and Khutbah (sermons) of Maulaana ‘Ali (as). This book can only be read by the pupil by the permission of his teacher only when he has reached to a certain level of understanding. Saiyedi Hasan bin Nooh Bharuchi (ra) also gives references of this book in Kitaab ul-Azhaar. Tohfat ul-Quloob wa Farjat ul-Makroob: The rank of Imaam (as) among the mumineen is same as that of Mind in the human body. Health of Mind is dictated on the physical body in every sense. Healthy mind leads to physical health. Similarly the Itaa’at (obedience) of Imaam (as) is the Spiritual Health of the mumineen. Spiritual health reflects the health of his deeds. Saiyedna Haatim (aq) has woven the dimension of Spiritual Health with the Physical Health and explained the importance and significance of Imaam (as) among the mumineen – and Mind in the physical body. He has also elucidated the character of Du’aat and their distinguished rank in the hierarchy of the Da’wat. Saiyedi Hasan bin Nooh Bharuchi (ra) has quoted the lectures from this book in the second volume of his book Kitaab ul-Azhaar. There is another book of the same name which enlists the names and historical events of Du’aat and Hudood from the time of Imaam Mustansir Billaah (as) till his time. Khamsata ‘Ashar Majlis fi ‘Ilm il- Haqaa’iq: It consists of 15 Majlis (lecture) of the esoteric interpretations of the highest order regarding the rank and position of Maulaana ‘Ali (as). Jaame’ ul-Haqaa’iq: This book is divided into two parts. 800 Majaalis (Lectures) written by the Baab ul-Abwaab of 18th Faatemi Imaam Saiyedna Mo’aiyad Sheeraazi (aq) are categorized according to the individual topics. Each part is again divided into 9 chapters making a total of 18 chapters in 2 parts. By reading both the parts the pupil or disciple of Da’wat enters the depth of knowledge of Da’wat through these 18 doors. al-Majaalis ul-Haatemiyah: Originally this compilation of the Lectures of Saiyedna Haatim (aq) consisted of 200 lectures but majority of them were either destroyed or lost in Yaman. Hence at present only 55 lectures are preserved – from 77th to 132nd lecture of the original compilation. It is dedicated to Maulaana ‘Ali (as) – his miracles, historical events, important judgements, du’aa (supplications) and the story of Ashaab ul-Kahf. Risaalah Zahro Bazar il-Haqaa’iq: It is a short epistle which contains answers to 18 questions on various esoteric concepts. Saiyedna Haatim (aq) has used a very simple language so that it becomes easy for a neophyte to grasp the concepts completely. Kitaab ul-Masaalik: This books guides towards the truthful religion and righteous path and shows how recognise it. It is based on the lectures of Saiyedna Mo’aiyad Sheeraazi (aq). Its first part is lost and its significance can only be ascertained through the second part which is well preserved. al-Majaalis ul-Azhar fi Fazl-e-Saaheb il-Kausar wa Zikr-e-‘Eid il-Akbar fi Yaum in-Nass il-Ash’har: It portrays the appointment of Maulaana ‘Ali (as) on the rank of Wasaayat by Rasoolullaah (saws) after him at Ghadeer-e-Khumm in detail. Maulaayi Sharfuddin bin Hamzah Yamaani (ra) also quotes this Majlis in his book al-Wa’aze wat-Tashweeq. Risaalat un-Naqd ‘alaa Ahl il-Mukhaat fi ma Irtakba min al-Fisqe wal-Khibaat: Devotion, loyalty and truthfulness towards the Da’i had diminished from the hearts of mumineen during the time of Saiyedna Haatim (aq). To create unrest in the Haram (courtyard) of the Da’wat, there were attempts to rouse hatred and conflicts among the mumineen. To counter all such evil advances, Saiyedna Haatim (aq) has quoted the sayings of Maulaana ‘Ali (as) and references from the books – Saiyedna Abu Ya’qoob as-Sijistaani (aq)’s book Risaalat ul-Waa’ezah, sayings and advice of Saiyedna Mo’aiyad Sheeraazi (aq) and the Qaseedah of Saiyedna al-Khattaab (aq) and explained their importance and implications to the mumineen. ar-Risaalat ut-Tazkeerah: It focuses on the principles of Isma’ili faith and the facts of Origin and Return of the Creations (Mabda’ wal Ma’aad) in a precise way. It contains the lectures of Saiyedna Yahyaa bin Lamak bin Maalik al-Hamdaani (aq) which bears testimony to his contributions along with Saiyedna Zoaib bin Moosa (aq) in Yaman. Apart from the above mentioned books, Saiyedna Haatim (aq) has written countless lectures, sermons and papers which do not make up a separate book but they are well preserved in the Library of Da’wat. Saiyedna Haatim (aq) was awarded the title of “Mohiyuddin” which means the one who enlivens the Deen of Allaah. Indeed he has translated his title into actions by writing numerous marvels of the Faatemi literature. Saiyedna Haatim (aq) was very kind and charitable to the poor mumineen. We find an account of his benevolence in the books of Da’wat that there was a poor family of mumineen in a remote village of Yaman. Accidentally they came to know about ‘wheat’ to which they were all new. Wheat was not cultivated in Yaman. They longed to have a taste of this new cereal – wheat. The man made up his mind to fulfil the wish of his family. He remembered Saiyedna Haatim (aq) and thought of expressing his wish to him. He had immense faith in him. He informed to his family about his plans. All were very happy. He left his village in search of ‘wheat’. He reached the village where Saiyedna Haatim (aq) stayed. He came across a horse stable where he saw an impressionable man feeding and cleaning his horses. He inquired about Saiyedna Haatim (aq) to him. He replied and told the man to visit the house exactly opposite to his stable after two hours. He assured that he will be able to meet Saiyedna Haatim (aq) in the house. The man returned after two hours and saw a man teaching lessons to his disciples. He stood silently by the side. When he carefully saw the man, he was shocked that he was the same man who he saw feeding horses in the stable. He doubted whether such a man will be able to fulfil his family’s wish or not? In spite of all hopeless thoughts crowding his mind, he stayed back and waited for the teaching to get over. Very soon, lessons got over and Saiyedna Haatim (aq) started answering the queries of the mumineen who had come from distant villages. He put forward his family’s wish when his turn came. Saiyedna Haatim (aq) listened to him. He then ordered all to sit and have lunch with him. Saiyedna Haatim (aq) called the man can asked him to have lunch with him. The man obliged. After having the lunch, the man inquisitively asked Saiyedna Haatim (aq), ‘O Maulaa, which of these items was made of wheat?’ Saiyedna Haatim (aq) replied that none of the things was made of wheat. We eat maize and not wheat. But I have abundant wheat in the Bayt ul-Maal (storehouse of the mumineen). You can take as much amount of wheat as you wish for your family. And you can also take other things from the storehouse if you need. Saiyedna Haatim (aq) ordered one of his disciples to take the man to storehouse and give him whatever he needs. Man took wheat in a quantity which was sufficient for his family for one month along with other necessary things like rice, dates etc. This incident spread in the length and breadth of the remote villages of Yaman. Several tribes gave Misaaq to Saiyedna Haatim (aq) and embraced the robe of Imaan. Homair and Hamdaan were the two tribes among them. Saiyedna Haatim (aq) was made the proprietor of Hisn-e-Kaukabaan (Fort of Kaukabaan). Increasing fame and respect of Saiyedna Haatim (aq) in Yaman pierced the heart of Sultan of Yaman, ‘Ali bin Haatim who started hatching conspiracies against him. He planned to conquer Saiyedna Haatim (aq) with his army. His helper and informer was Ahmad bin Zubair who was one of the Hudood of Saiyedna Haatim (aq). He fought against Saiyedna Haatim (aq). The attack compelled Saiyedna Haatim (aq) to abandon the Fort of Kaukabaan. He migrated to Heraaz. He appointed Sabaa bin Yoosuf as the commander of his army. Under his commandership, army gained immense power and strength. Saiyedna Haatim (aq) then sent Sabaa bin Yoosuf along with his army to attack the Sultan of Yaman. Sultan was defeated. Sabaa bin Yoosuf was however killed in disguise. Saiyedna Haatim (aq) then conquered the fort of Shebaam and handed over it to the tribe of Ya’boor. Another fort which Saiyedna Haatim (aq) conquered was Hutaib. Saiyedna Haatim (aq) constructed a strong basement under the fort where he used to assemble his Darbaar, teach his disciples and answer the queries of the people. Image:Viewfromabove.jpg|View of the Mausoleum from above Image:SyednaHatimMosque.jpg|This is where Syedna Hatim used to go and pray. It is located on a mountain near his Mausoleum File:Hatimi Masjid .JPG|Hatimi Mosque under focus File:Place of preaching Syedna Hatim.jpg |Place of preaching and writing, platform under curved roof of mountains File:Minaret Masjid Syedna Hatim.jpg|Minaret Masjid Syedna Hatim File:Shubbaq 1.jpg|Shubbaq, Syedn Hatim Roaza File:Minaret 2.jpg|A replica of Mukarnas at Syedna Hatim Rauza, taken from Juyushi Mosque ==References== *Daftary, Farhad, ''The Ismaili, Their History and Doctrine''(Chapter -Mustalian Ismailism-p. 300-310) *Lathan, Young, ''Religion, Learning and Science'' *Bacharach, Joseph W. Meri, ''Medieval Islamic Civilisation'' *Daftary, Farhad, ''Sayyida Hurra: The Isma‘ili Sulayhid Queen of Yemen'' * Reference List 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Hatim(Dawoodi Bohra)」の詳細全文を読む スポンサード リンク
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