[7] According to the Nizari Ismaili tradition Pīr Ṣadr al-Dīn, the 15th-century dā’ī (preacher), invented the Khojkī script.

[8] Dr. Ali Asani, a leading scholar of Ismaili literature and one of the very few academics to systematically study Khojkī manuscripts concludes: "we may surmise that Khojkī is most likely a polished or more developed form of Lohānakī with the legendary Pīr Ṣadr al-Dīn perhaps having played a role in its evolution.

"[9] The early versions of this script were primarily used for trade and mercantilist documentation and by their nature were not well equipped to record literature.

Several main issues included: a very limited vowel system, lack of separation between words, inconsistent orthography, together with redundant and ambiguous characters.

However, it is important to note that despite the apparent deficiencies of the script this did not mean that there were not already widespread local literary traditions, but rather that they existed primarily in oral forms.

Over time solutions to some of these major issues were introduced into the script, with one of the most significant being the development of medial vowel marks called lākanā.

Although these developments came rather early and facilitated the recording of gināns, based on manuscript evidence, it can be inferred that the scrip was continuously evolving right up until the late 19th century.

However, it was a common practice for old and deteriorating manuscripts to be respectfully destroyed upon being recopied, thus making tracing the evolution of the script across time a challenge.

"[15] In reflecting upon the larger history of the script and the literary tradition Asani also posits several other reasons as to why Khojkī was adopted and continuously refined by the local Ismaili community:…by providing an exclusive means of written expression commonly shared by Ismailis living in the three regions (Sind, Punjab and Gujrat), was influential in the development of the cohesion and self-identity within a widely scattered and linguistically diverse religious community.

Use of the script may have also served to confine religious literature within the community—this precaution being necessary to avoid persecution from outsiders not in agreement with the community’s doctrines and practices.