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DEDICATION
I humbly dedicate this study to our beloved Begum-Mother, Her Highness Princess Salima Aga Khan.
The Author
1970
All religions are one in essence because they all have one aim which is the adhesion to the sublime ideals and the imitation of God as much as human capacity permits.
FORWARD
by: Dr. Moustapha Ghaleb
For about twenty five years, I have known Sheikh Khodr Hamawi, the well known scholar and
lawyer in Lebanon, who has devoted himself very actively to Ismaili research and who has been
participating -in spite of his numerous personal occupations-in every intellectual, social and
reform movement among our Jama'at.
In all his activities and research, he was aiming to getting the real knowledge and truth of
Monotheism, and embodying the results of his efforts in his writing, actions and daily life.
But if the true knowledge of Monotheism gives the researcher the spiritual sublime illuminations
which uplift him to the stage of perfection, the scientific truth does not give him such understandings,
but it plays decisive role in his material existence by being constantly face to face with the new
developments in the world as a whole, because the immediate value of science is growing more and
more in every aspect of life.
There is no reason for pessimism in that Because the essence of the intellectual brains, who got
forward to build the structures of humanity on real concrete bases, in aiming to creation, initiation,
and progress. They have their sacred message in struggling against ignorance, fallacy, and wrong,
for the sake of better explanation and comprehension, and for the sincerity in publishing and
crystallizing the truth in spite of all the obstacles which may stand in their way, as the truth must be
said always.
But due to the well known points of weakness in the human community, every scholar who aims
at revealing the absolute truth, by his hard and sincere research, and at struggling against
ignorance, fallacy, and wrong, becomes a target for intolerable suspicions, and was and is still
often described as a (Zindiq) and an unfaithful. The Ismaili scholars da'is, and philosophers, were
victims of such bad accusations, when they appeared on the world Islamic stage, to render their
important role in the spiritual and political history of Islam, and stood firmly and obstinately to
face superstitions and legends which were infiltrated to the structure of religions and sects,
spoiling their real heavenly messages. They were exposed to the ignorance of some historians and
writers, and their prejudice and jealousy, in a way that the slightest accusation directed at them
was they were infidels.
We so not want to go further into details about this matter, which is very deep and complicated,
as we have to confine ourselves within the limits imposed upon us on this occasion, in casting a
brief glance at the Ismaili Doctrine.
The Ismaili Da'wat:
More the Ismaili researches and studies were developed, and more did the appeal and demand for
them grow, in spite of their serious and deep nature. This appearance agrees with the need of the
developed contemporary man for getting more of the knowledge in the modern style, which is
provided in this book.
In spite of the varieties of researches published till the present about Ismailism, the revelation of
the reality of this Comprehensive Da'wat which shook the Islamic world from end to end, remains
still among the mysteries which are hard to solve or
explain, and we hope that this book will shed enough light about such ambitious aspects, because
the dweller in the house is best informed about its contents.
This leads us to say that the scientific and historical Ismaili heritage is not yet sufficiently studied,
because the texts already presented to us, are still neither sound, nor organized, in spite of the
present progress in the fields of science and knowledge. This is due to the prejudice or
fanaticism, racial and religious, which overshadows it, and makes the real information about this
subject, through its authoritative sources, quite necessary.
Any researcher, who tries to study the Ismaili Doctrine from its social and political aspects, can
see clearly that the Ismailis during all the stages of their history, were always aiming at
constructing an ideal society, according to philosophic and human principles which can provide
comfort to the individual and make the structure of the human society stand on the bases of
justice, inspired by the rules of the Qor'an, and the instructions of the great Prophet, and his
descendants, and pure Imams, as it is demonstrated in this study.
During the various centuries, the Ismaili scholars and philosophers, did much for the development
of the Islamic thought, to make it more active more fertile, and more fitting to distribute science
and knowledge in the whole world, and the Ismaili were always confined to the Islamic duties
(Faraidh), and they prevented all that God prevented. They depend in their beliefs on the origins
and rules of the (Ja'fariat) sect, with whom they share many points and aims.
The most important point in which the Ismailis an the Ja'fari
Shi'tes meet is the matter of Imamat, and the necessity for the
existence of an Imam from the immediate descendants of Imam Ali
Bin Abi Taleb. This conviction is considered as the base of the
religious beliefs for both sects. It is the axis of the (Ibadat)
(or practising of all the religious ceremonies and duties).
Imamat is considered by both, as the continuation of the
(Nubuwat) (Prophecy).
But (Monotheism) is the most important element in the Ismaili
Doctrine. Ismailis believe that Al-Mighty God is distinguished
from all Qualities and names. He is not a (mind) to be known by
minds, nor is He a body to be perceived by senses. He created
from Himself the whole Mind, or the first being and made him the
cause of all other beings. Then He created -through the first
being- the whole Soul who is the spring of sense and action in
life, All human qualities come out of it.
The Ismaili Doctrine stands also on the basis of action, and
knowledge, or the Zaher (apparent ) and Batin (hidden). The
Zaher (apparent) and Batin (hidden). The Zaher is to practice
all the studies of the Islamic Religion, as it is stated in the
Holy Qora'n and the Hadith (Saying of the Prophet). The pillars
of Religion according to the Ismailis are:
The prayer, the Purity, the Fasting, the Hajji, the Jihad, and
the Wilayat.
The Wilayat, is the most important of all, because, if a faithful
man obeys God, and admits the message of His prophet, and fulfils
all his religious duties, but disobeys the Imam, or denies him,
he commits the great sin, and his obedience will not accepted, as
God ordered his creatures to obey Him, the Prophet and Wali Al-Amr.
As for the real worship which is the knowledge of the Batin, it
means the right interpretation, and the deep knowledge of the
lower and the upper beings, and of Monotheism and the distinction
in the spiritual world, and the real qualifications of Nubuwa
(prophecy) Ismailis made out of that, a religious philosophy,
according to which-by the Will of God- all beings in this
Universe, were divided into two parts: The Zaher, and the Batin.
Even the verses of the holy Qor'an have two explanations: Zaher
and Batin. The Batin explanation is not known except by the
Imams, the great Da'is and the Houdoud (limits).
Before ending this word, we request our talented scholar Sheikh
Khodre Hamawi, to go on with his research, for this is amongst
the best qualified for such a work, as he is a religious
authority, a legislator by profession, and very well informed
about the wants and needs of any human community being also a
Doctor in economy. We believe intensely that his intellectual
production in this field, will help a great deal other
researcher, and all those interested in Islamic Studies in
general, to be more enlightened by his singular achievements.
May God help us all, and bless our efforts for the sake of real
knowledge and right information.
Moustapha Ghaleb
As we try to write about this Faith, we aim, to reveal facts
which had been for many centuries, a subject of wrong
interpretations and even of persecution.
I do not pretend to be able to fulfil thoroughly such a serious
mission, because it is difficult to coordinate history and
philosophy, in dealing with such subjects, and it is more
difficult to be confined within the tests, an still more
difficult to go beyond them.
I shall try to write about a Faith which makes text available for
the service of society, a Faith, which gave life, a special
philosophy, proceeded from man and made him the main axis of
every thing.
IKHWANN AL-SAFFA said:
(Do you Man consider yourself a small thing, while the great
universe is involved in you (1)
(MAM) who attempts to resemble God within the Human Capacity.
(MAN) Who even approaches the limits of divinity, by attaining
the best and most perfect.
This whole Faith, decides that (all religions ) are one in
essence; because they all have one aim, which is the adherence to
the sublime ideals, and the imitation of (GOD) in as much as
human capacity permits) (2)
A Philosophy that unites between Platonism, and Aristotalianism,
Pythagorism and Epicureanism.
From the very beginning the faith was monotheistic and
intellectual, going for every with the truth.
It was preserved by the IMAMS the representatives of God on Earth
and the guidance to this creatures (3)
Philosophies, old and modern, meeting in the all embracing
monotheistic (FAITH), which is their synthesis and common
denominator, where all sects ideas, and beliefs meet in absolute
liberalism, within a uniform line of thought and pliability that
evolves in time and place according to the needs of society,
which evolution is always going forward towards the best the most
perfect, and the most beautiful.
A (FAITH) that legislates according to Inspiration, believes in
Interpretation, and in the unity of God through the disclosure of
truth (4),because a living religion is that which keeps restored
in an evolving sense with ages (5).
This (Shari'at) is all law for dealings and worship and it is
adaptable with time and place, according to the theory of
interests and to the rule of variation laws, with the variation
of circumstances (6).
And this way (Tariqat) is for a conduct in the order of religion
that renders nights as gown for piety, and the day as means of
subsistence. It has its Councils where the (MURID) (The
adherent) gets his culture. As Al-Mighty God said in Qura'n If
they tread the right path we shall give them to drink of water in
abundance (Ch. 72. v16.) (7)
As for the truth (Haqiqat) it tries to mix the tangibles with the
un-seen, and makes for every thing a symbol (Mamthoul), and an
example (Mathal), apparent and mystic, text and meaning. (8)
It has also its councils, to exercise the contemplating, and
illumination.
This faith is an effort aiming to emplaning, the divine verse,
which confirm the presence of an all embracing order thus leading
to an understanding of the mystical meanings of the sacred books
which give a sense to the apparent meanings.(9)
Another point is that this faith gives the matter of the
sovereignty of Imam Ali) after the transfer of the prophet
(MOHAMMED) a great importance, as (Ali) is considered the (base)
and the (regent) of the appeal (Da'wat). Therefore the knowledge
in the mystical meanings of Qura'n and other sacred books, were
transferred to Imam (Ali) and to the following Imams descending
from his wife (FATIMAH) the daughter of the Prophet.(10)
Every Imam possesses the knowledge which is the base of the
Faith of Monotheism. This knowledge is transferred from one Imam
to the other till the Day of Resurrection (11) as it is stated in
Quran:
<<Seest thou not how Allah coineth a similitude a goodly saying
as a goodly tree, its root set firm, its branches stretching
into Heaven, Giving its fruits at every season, by permission of
its Lord, Allah coineth the similitude for mankind in order that
they may reflect>> (Chap 14, V24 25)
Beside that, the FAITH of MONOTHEISM is open for all mankind:
"The Human creatures are all the people of God. The most beloved
by Him is the more useful to his folk". Thus said the HADITH by
prophet Mohammed.(12)
The Quran also says: O Ye Folk verily we have created you from
male and female and made you races and tribes that you may know
each other, the most honourable of you in the sight of God is the
most pious of you (Ch. 49 v. 13)
The Imam of the Time, according to the Faith of Monotheism is the
patron of the whole Universe (Imam Al Zaman) and not a monopoly
of the monotheists.
The great Sophi Sheikh Muhy-Ed-Dine Bin Arabic says in one of his
poems (13) in Fossos Al Hikam (Ch 24 p. 289)
<<Before now I used to ignore my friend If his religion was not
close to mine
But now, my hear became receptive to every picture
It is a field of deers, and a convent for nuns.
A house for idols, and a Ka'aba for pilgrims
A slate for the Bible, and Mus-haf for Qur'an
I devote myself to the religion of Love.
Wherever it could be found>>.
This resembles what Ikhwan As-Safaa said 3rd volume, P. 397
(14):
<<One of the distinctive marks for the friends of god is that
they became a folk for whom all places and periods are equal
under all circumstances what so ever. All the days became for
them one feast and one Friday ; all the places became one mosque;
all the directions became "Qublah" aim <<Wherever you turn, there
is the face of God>> All their movements became worship, and
their silence became obedience>>.
From all that was previously stated it becomes clear that the
Faith of monotheism is not restricted to any religion, which may
pretend to have the monopoly of truth. All the religions are
alternatives to one another. Any apparent difference among them
is due to the difference of circumstance Al-Mighty God says in
Glorious Koran(15).
Those who became Faithful and who follow Moses and the Sabaeans
and Christians, all those who believe in God and the Last Day and
who did right, there is no fear for them nor should they grieve
(Ch 5, V.72)
He also said: <<Say we believe in what was inspired to us, and
inspired to you our God and yours is One We are all Moslems for
Him>> (ch 29 v.46).
Finally, it is an endeavour to reach a real understanding of
Religion in general, and of Monotheism in particular, and to
reveal an aspect of Monotheism which was hidden for long ages.
We have to present our thanks to those who tried to reveal these
facts before now.
We have full hope that our generation will see a clear revelation
and a bright light, to make itself fit to carry the message, for
the coming generations.
The Author
Comparative Study of Religions
With the revelation of the truth to prophet Mohammed a new era
started in the human history of civilization.
Islam brought a new existential form which completed the
preceding forms of the divine revelations
Although Islam contains the same essence and basic principles as
those other religions (16) yet we can clearly and perfectly point
out the difference between these religions.
One should not suspect the fact that the aim of all religions is
to preach the existence of One Omnipotent, Omnipresent,
Omniscient, Transcendent God, who is the Creator of everything;
and to show the way of salvation and Happiness. So we shall
hereby study briefly these heavenly religions:
The Jews had gone astray when they claimed that they are the
chosen people of God, hence they believed in a National God, who
belongs only to Jews.
As E. M. Burnes in his book Western Civilization points out, at
the beginning Jews even acknowledged the existence of other Gods
belonging to other nations, just as Yahwah was the God of Israel
(17)
The Jewish theology deviated in a manner that they reached to
reject the existence of any God save their special God (Yahwah)
Not only did they make themselves the chosen people of God, but
they rejected the teachings of Moses, their prophet, as
represented in the old Testament, and adopted a special
interpretation of their teachings reprinted in the book the
Talmud (18) This Talmud, includes two Hakhamite Jewish
interpretations, Al-Mashna and Al-Jumara which, moreover,
represent a grave deviation from the real teachings of Moses.
Thus after this deviation, Judaism could not meet with the
teachings of Christianity and Islam and other heavenly religions.
Because it became after these aspects of deviation and
interpretation, some thing like a special religion made by its
later followers.
Finally, Judaism applied in the world as a racial odd creed
limited to a particular group, cannot be universal or human, and
is no more a Religion (19)
In Christianity, with the doctrine of trinity, the notion of God
became deeper and deeper and more humanistic than that of
Judaism. The Christian theologians tried to make this obscure
complicated and unintelligible doctrine of trinity, appear simple
and understandable. They developed the idea of One in three and
three in One. They argued that although their exist Father, Son
and Holy Spirit, yet there are not three distinct individuals
existing separately from each other they different parts of a
Unified One. Metaphorically, it can be represented as one whole
which has different parts with different functions, yet all
formulate one unified image which is called cell. Of course, in
order that this metaphorical example come true, the reader
shouldextend his imagination until he is able to conceive a cell
with different parts which have no special existence and no
special function. As it is mentioned in the common prayer by the
society for promoting Christian knowledge (pp.27 -30 ) the
Christians worship one God in Trinity, and Trinity in Unity
neither confounding the Persons, nor dividing the Substance. For
there is one person in the Father, another of the Son, and
another of the Holy Ghost. But the Godhead of the Father, of the
Son and of the Holy Ghost, is all one... The Father is made of
none: neither crated nor begotten. The Son is of the Father
alone: not made nor created, but begotten, The Holy Ghost is of
the Father and the Son: neither made nor begotten, but proceeding
(20)
Thus we notice that Christianity meets with Islam in its belief
in the existence of one eternal Unified God. Furthermore,
Christianity teaches that it is necessary for everlasting
salvation that one should rightly believe in the Incarnation of
Jesus Christ. Jesus is the Perfect God and the Perfect Man. He
is equal to the Father as touching his Manhead. Thus Christ, who
ascended into heaven and is sitting on the right hand of the
Father, shall come to judge the living and the dead.
Islam declares the existence of God as a Universal, Almighty,
Omnipotent, Omnipresent, Omniscient and absolutely transcendant
Being who could not even be defined or qualified. God, in Islam,
became the only God who is the source and the Creator of
everything (21) The existence of any other God as well as the
notion of trinity and of a national God are absolutely rejected.
Islam preached the doctrine of God as One Universal, Unified,
Simple, Quality less and an absolutely Transcendent Being who
cannot be defined or understood by the human mind, although it is
allowed to attempt (22)
God as such is beyond space and time, the Qualities we attribute
to Him are within space and time. (23)
Terms trying to describe God are actually contradicting the very
concept of God. And this is what Islam means when it emphasizes
the fact that God is quality less. But since it is impossible to
convey the notion of God to Man without using human vocabulary,
Islam Permits such usage on condition that we keep in mind the
fact that these are only for the convenience for understanding
and can not be said to convey the true nature of God (24)
Beside the Heavenly Religions in their bases on revelation, there
are old philosophic religions, with deep and basic traditions.
Like Buddhism, Confucianism, Brahmanism, Pharaonism and the
Kaldianism and the Aramite belief in one God "Eil" with his
representative Malky Sadek etc...
All aiming at Monotheism and trying to confirm it through various
symbols.
This is not the appropriate place to explain that in detail.
After this brief comparative study of the main monotheistic
religions; we move to discuss, in brief also, the main divisions
of Islam as a preface to the study of Ismailism.
ISLAM AND ITS DIVISIONS
Islam which started with the revelation of the truth to prophet
Muhammad, contains in its doctrine a new existential form. It is
a new doctrine of life, a new way to live according to which
millions of people called Muslims conform. Prophet Muhammad,
during his life, was the spiritual leader of the new revealed
religion and at the same time the secular leader of the new state
created as the result of conversion of millions of people to
Islam, formulating an Islamic state which by definition was a
religious community. Muslims in the Islamic state were living
spiritually according to what Prophet Muhammad ordered them to
do, and socially solved their problems by seeking his advice and
guidance over the controversial issues. Their way of life was
simply based on brotherhood and equality. The prime virtue was
the absolute obedience and submission to the word of God, which
was the true meaning of Islam. The life of the prophet himself,
spiritually and socially, gave a perfect example and exact
archetype for Muslims to follow (25)
After the death of prophet Muhammad, Muslims, having at once lost
their spiritual and secular leader fell into chaos, confusion and
division. The majority of Muslims claimed that the spiritual
leadership of prophet Muhammad came to an end with his death an
was not and could not be handed over to anyone. Therefore it was
left to Muslims to choose his successor by the majority of votes.
This group of Muslims came to be known as Sunnites. They
declared that the authority of leader, chosen by the majority of
people, extended only to secular matters. He had no spiritual
authority, because this kind of authority needed direct
revelation from God (26).
On the other side, stood a group of Muslims who declared that the
spiritual leadership of Prophet Muhammad did not come to an end
with his death and that a sensitive matter such as religious
leadership can not be left to a majority of the people with
diverse interests and mostly ignorant of the importance of the
issue to decide upon, namely the choice of a successor to the
prophet. They declared that the Prophet himself has actually
chosen his vicar should be obeyed and followed; his authority,
in both spiritual and secular matters, should be accepted the
same way as the Prophet`s authority was accepted. To prove this
claim, this group, who later on came to be known as Shiite (which
is an Arabic word meaning followers), appealed to the event of
the Ghadeer Khumm. This event took place when Prophet Muhammad
was coming back from his last pilgrimage to Mecca before his
death (which is known as Hajjat-al-Wida or farewell pilgrimage).
On his way back to Medina, the prophet stood at Ghadeer Khumm,
after reciting the following verses of Glorious Kora`n:
(O Messenger! Make known that which hath been revealed unto thee
from thy Lord, or if thou do it not, thou will not have conveyed
His message (Ch. 5, v 66)
He took the hand of Ali, his cousin and his son-in - law, and
addressed the people and said, he who accepts me as his master,
will accept Ali as his master too. To this he added, << I will
leave you two things: the book of God and my descendants. He who
accepts them and follows them truly will never go astray>>. This
event was even accepted by many sunni writers and historians;
even Ahmad bin Hanbal (28) the leader of the Hanbaly sect of
Sunna, mentioned it in his book Al-Musnad Al-Kabir. Shiite argued
that at this place the Prophet has actually declared Ali as his
successor in both religious and temporal matters (29) But
Sunnites either completely denied that such an event took place
or those of them who accepted it said that from this event we can
never jump to the conclusion that the prophet assigned Ali as his
successor, because spiritual leadership needs direct divine
revelation and such revelation was ended with the prophet`s
death. To this Shiites answered that although the direct divine
inspiration was ended by the prophet's death, yet the divine
power, guidance, knowledge and the light were transferred from
prophet Muhammad to Imam Ali and his descendants. Hence, this is
the true successor of the prophet and possesses both kinds of
authorities (30)
This argument between Sunna and Shi'a has never been settled and
still goes on. They went in two different ways. Each one
developing a complicated theology in accordance with its own
basic ideas.
Sunnites in their (Azaan, did not mention the name of Imam Ali,
Shiite, on the other hand, added it to the Azaan as a Third item
after God and Muhammad.
In the basic islamic tenets (Usul Ed-Din) Sunnites came to accept
only three pillars: Unity of God (Tauhid), the Prophecy
(Noubouat) and the day of judgement (Maàd), while Shiite added to
these three two more pillars. Thus they came to believe in five
pillars which are : Unity of God (Tauhid), the Prophecy
(Noubouat), the day of Judgement (Ma'ad), Imamate and Justice of
God (Adl) (31) The reason, why Shiite added Imamate to the tenets
of Islam has already been discussed. But about the concept of
Justice (Adl) nothing has been said. Sunnites objected thatthere
is no need for the concept of justice to be added to the tenets
of Islam (Usul Ed-Din). Why, they argued, should we take only
the concept of Justice and not mercifulness of God or His
perfection... etc. Therefore, we cannot take one attribute of
God and make it represent the whole nature of God because God is
not made of one attribute, but of many.
Against this argument it could be said that it is not wrong to
take the concept of justice (Adl) and place it among the tenets
of Islam.
Moreover, the concept of justice should be treated differently
because justice here means that God created everything in its
best form and placed it in its best place. Therefore, without
the notion of Justice the idea that the universe is perfectly
harmonious and governed with universal wisdom and truth in an
orderly way, will be without any basis. If God had not been just
(Aadel) then the whole universe would have been in a state of
chaos and confusion, Moreover, if God had not been just, then the
whole notion of the day of judgement, and hence reward and
punishment, would have been absolutely meaningless.
Now we shall discuss the major trends of Shiite development
and its subdivisions.
SHI'A AND ITS SUB-DIVISIONS
The central feature of Sh'ism is the concept of Imamate. Imam,
for Shiite, is the true successor of prophet Muhammad, whose
authority extends to spiritual as well as the secular matters.
Although the direct divine inspiration came to an end with the
death of the prophet, yet the Divine knowledge, power, truth and
wisdom were transferred from him Imam Ali and after him to his
descendants from Fatima, the daughter of the Prophet. Therefore,
the knowledge of the Imam is a Divine knowledge. The Nomination
of Imam to the position of Imamate is the direct act of divine
Will and no temporal or spiritual power can interfere with this
will. Imam is chosen to this position by Divine inspiration, and
no one, not even the Prophet or previous Imam, can chose a person
as his successor to Imamate by his own personal will or desire.
The commandments of Imam should be accepted and followed in the
same way as the words of prophet Muhammad were accepted and
followed. The Obedience to Imam is the only way to salvation and
happiness. Without obeying the Imam a Shiite can never expect
any kind of salvation. Imam is the only path to happiness.
Furthermore, Imam, for Shiite, is the central point of the
universe. He is the only connecting link between God and man.
The World can never exist without the Imam. Thus the line of the
Imam should continue till the day of judgement.(33)
All those Muslims who regardless of their later differences,
accepted Imam Ali as the true successor of prophet Muhammad, and
believed that his authority extended over the spiritual realm as
well as over temporal matters were called Shiites.
But we must keep in mind the difference between the function of
the Imam as a temporal leader and as a spiritual guide. As a
temporal leader, the Imam may or may not assume this position.
But as a spiritual guide, he is appointed by a Divine Will. For
example, Imam Ali, as a spiritual leader, was appointed by the
prophet, and hence was the first Imam. But as a Caliph, he came
after Othman, as the third Orthodox Caliph.
Imam Ali was martyred in the mosque of Kufa, after being, for
four years, the Caliph and the Imam of the Muslims. After him
his son, Imam Hassan, succeeded to the position of Caliphate. He
was Caliph for less than one year because he abdicated his
temporal leadership to Mu'awiah. But the Imamate was transferred
from Imam Ali directly to imam Hussein, the second son of Imam
Ali from Fatima, the daughter of prophet Muhammad. (34)
Imam Hussein rebelled against Yazid, sone of Mu'awiyah, and was
martyred in the tragic event of Karbela. Then his son Ali Zayn
al-A'bedin succeeded him to the position of Imamate.
After the death of Imam Ali Zayn al-A'bedin a worth mentioning
division appeared among the Shiite. A group of Shiite claimed
the title of Imamate to his son Zayd rather than to his appointed
and accepted successor Mohammed al-Baquir. They were called
Zaydis and are now the predominant sect in the Yemen.
But the majority of Shiite followed Imam Muhammad al-Baaquir and
then his son Imam Jafar al-Sadik (35)
Imam Jafar al-Sadik, however, was he first Imam who introduced
philosophy into Islamic thinking, the outcome of which was a
great movement in the Islamic World. This new movement which
added a great deal to Islamic thought was based mainly on the
allegorical interpretation of the Glorious Koran. This is not
surprising if we remember that Imam Jafar was himself the most
learned man at that time. He was called the (father of alchemy)
(36) and the founders of the main Sunni schools of interpretation
were among his students. Furthermore, Imam Jafar al-Sadiq laid
the foundation of the secret Ismaili Da`wa. He announced the
death of his successor, Imam Ismaili, in order to avoid the
Abbasides pressures and their plans to get rid of him. In fact,
Imam Ismaili went into concealment and worked secretly. This act
of Imam Jafar was mis-understood by some of his followers who
believed that Imam Ismaili died and hence his brother Musa al-Kazem, was he true Imam.
This group became known as Isna Ashris (Twelvers), because they
accepted the first six Imams and five of the descendants of Musa
al-Kazem. The Twelfth Imam, however, disappeared in Sammaria in
northern Iraq, and will appear again when the world would be full
of misery and in justice. His appearance is a sign of the coming
of the day of judgement and the end of this world. The rest of
Imam Jafar`s followers understood and accepted their Imam`s plan,
and hence accepted the Imamate of his son and true successor,
Imam Ismaili and his descendants. They became known as Ismailis
(37)
All the followers of Imam Ja`far al-Sadiq agreed upon the fact
that Imam Jafar appointed his eldest son, Ismaili, as his
successor to the position of Imamate, But the Isna Ashris claim
that Imam Ja'far, later on (withdrew) this appointment from
Ismaili, and appointed his second son, Musa al-Kazem, to that
position. The Ismailis, on the other hand, said that this is not
possible. Because, first of all, the Imam is infallible and
hence he acts by a divine will. Furthermore, the transfer of
Imamate proceeds from father to son, not from brother to brother,
Hence, if Imam Ismaili had died during his father's lifetime, the
Imamate would have been transferred to his son Imam Muhammad Iben
Ismaili as it actually had.
Ismailis, follow Muhammad the son of Imam Ismaili and his
descendants up to the present day (38). They too underwent some
sub-divisions. The first noteworthy one came after he death of
Imam al-Hakim Bi Amr Allah. A group of Ismailis deified Imam Al-Hakem and claimed that he did not die, and that one day he will
reappear to terminate the world and bring the Divine justice
back. This group is called Druzes (39)and it lives in Lebanon,
Syria and Palestine (40) But the majority of Ismailis followed
the son of Imam Al-Hakem, Al-Zaher, and his descendants up to
Imam Mustanser Billah, Here a Major division took place in
Ismailism. The reason behind it being that after the death of
Imam Mustanser, the commander of the troops deposed Imam
Nizar,the rightful successor of Imam Mustanser and placed him by
his brother Al-Musta'li (41) But Imam Nizar escaped from the
prison by the help of his followers in Cairo, and specially
Hassan Bin Sabbah (42) his Da'i in Iran, and went to Syria and
then to Iran. Those Ismailis who followed al-musta'li became
know first as Musta'lians, and nowadays as Buhra, and are mainly
living in Yemen, India and East Africa. Those who followed Imam
Nizar up to present Imam, H. R. H. Karim Agha Khan, were known as
Ismaili Nizari or Ismailis or Agahakhanis (Khoja).
Doctrines of Ismailism
Ismailism is one of the major sects of shiites. The common
characteristics of sh'ism mentioned in (part 1) apply to them as
well as any other sect of shi'ites.
Ismailism paid more attention to philosophy of religion starting
from the theory of one unified unity of the universe, the unity
of religions, aiming at a united humanity.
This theory discusses potentiality and actuality and is defined
in four items:
1- Existence in power
2_ Existence in action
3- Knowledge of truth.
4- Implementation by action.
Potentiality and Actuality
In natural sciences, every theory, to be proved true, needs
practical application or experimentation, while in spiritual
philosophy, the faith, in order to become effective, needs to be
implemented in action. This rule is to be applied in the Ismaili
philosophy of Monotheism according to the following procedure.
Ismaili faith took it upon itself to demonstrate the fact of
existence (43) It states that every existence, to be real (44)
must be:
First Existence in power, or the potentiality of "Being"
Second: Existence in action, or the activity of "Being"
Ismailis also aim at demonstrating the relationship between the
potential divine power known as the self-divine, and the actual
power known as the "aspects of divinity" (45)
Knowing these facts- existence in power existence in action, and
the relationship between them-makes for the growth of a mental
faith, which needs a practical application in stage of spiritual
culture and conduct, through which the faithful adherent passes
and by which he gets characterized, symbolizing the potential
power, and the actual power, and imitating them in executing
their learning, and calling to have faith in them.
This knowledge is a "trust" which he should keep, and not give
away except to those who deserve getting to such a stage of
faith.(46)
Once he fulfils this trust, he attains the understanding of real
monotheism, the faith in the unity of existence, and its
implementation by action.
To make these spiritual rules more clear and comprehensible, we
demonstrate the following material facts:
In geometry (47) A Point was existing in power since the ever, it
is the potentiality but it never became effective before it was
stretched in a line an action which then leads to the formation
of dimensions In arithmetic (48) zero was also existing in power
thus it was the (potentiality ) But it had no value by itself,
during the stage of existence because if we added it, or
multiplied it till infinity, it would never increase. When it was
promoted to the stage of actual existence in the figure of (one )
then it became an actual power, because it is also the base of
all natural science (49a).
Electricity also existed in power (in nature) before it was
discovered or known to us. It was only a (potentiality ) existing
in the atmosphere, and indicating its presence by vague signs,
far from being explained through the centuries.
But when its properties were actually known, it was transferred
to the stage of existence in action, by formulation and
mechanization,
And what actual power it give now...!!!
The Atom, the greatest achievement that the human mind realized
in our present time. By the help and will God, it passed these
two stages:
1- Existence in power.
2- Existence in action.
In its first stage, it was merely a "potentiality" (49b) unknown,
unadapted, was wasted in the large universe.
In its second stage, when man knew and applied the electron, the
great power was proved existing in action and gave the
mostwonderful results that human beings discovered till our
present time.
Just in the same manner must the faith of a man be translated
into action by his conduct and work.
Existence in Power
In Ismailis the whole universe was seen as a unified interrelated
entity starting with God the creator, who is the absolute,
perfection (50), and purity, and ending with matter which is the
highest level of divisibility, and imperfection. In between, the
whole universal phenomena were arranged in such as order that the
more perfect (51) and the more universal they are the higher, the
position they reach towards God. The more imperfect and less
universal they are lover the position they occupy towards matter
is the last degree of passivity it lacks universality and
perfection. But it is important to note that matter for Ismailis,especially during the Fatimide period, was completely immaterial
thing. Its material properties are illusion of the senses and
have no existence outside the senses, e.g. colour has no material
existence in itself and is only the product of sight.
Therefore, all properties of matter are ideas existing in the
mind, and each one of these material properties, taken by itself,
cannot be anything but idea; none of them can formulate a
material body by self solidity which cannot exist without
hardness. colour, softeners (52)... etc, which make the matter as
it is, not one of these properties existing outside the mind and
inside the matter itself. This immaterial idea of matter is very
important in Ismaili cosmogony.
As mentioned above, at the top of this interdependent universe is
the idea of God. God, for Ismailis, is one absolutely
transcendent, omnipotent, omnipresent, omniscient
(53)incomprehensible and quality less Being. He is one
absolutely transcendant because he has no equal or companion. He
is omnipotent because he is the creator of everything, and
nothing could come into existence without His will. He
omnipresent because He is beyond space and time. No space can
ever bound him and no space can ever exist outside him. If such
space existed, God would be bounded by space out of which he
would have no existence. Therefore, he is every where and no
place is empty of him. He is omniscient because his the cause of
everything, and since he exists beyond time, there is no past,
present, or future for him. Everything is in the state of the
present with regard to him (54). Hence, his knowledge does not
change, increase or decrease. Because change by definition
requires time and can happen only in time. But God cannot be
within time, since he created time: and had he been within time
His essence would have been changed by time, since everything
that is within time must change by time and must have a
beginning, middle, and an end.
But such an idea is contradictory to the definition of God. God,
by definition, cannot have any beginning, middle, or end. In
other words, he is by definition eternal, i.e. he is beyond time.
To be outside time means that no change can ever happen to Him,
hence his knowledge must be absolute and constant, because he is
the cause of everything, and everything is in the state of
present for him. Moreover, his knowledge cannot change, increase
or decrease by time. Therefore, what seems to us as past or
future is only present to Him. Thus his unchangeable knowledge
must be the absolute knowledge (55).
God is incomprehensible because mind comprehends that which it
experiences. In order to experience something it must come
through the sense. Although by our imagination we arrive at some
knowledge which is not experienced directly by our sense like
e.g. an imaginary thing as a flying horse or a scientific law
such as the law of gravity which by itself is not object of
senseexperience, yet if we think carefully we notice that the
basis for all these is nothing but sense experience. We could
never imagine a flying horse had we not seen a horse and a flying
bird. Newton would have never discovered the law of gravity had
he not experience the sight of a falling object. But since God
cannot be experienced by our sense. because we have never come
across an object which we could identify as an omnipotent,
omnipresent God, he cannot be comprehended by the mind. Many
Sophits (56) have talked about direct experience of or direct
spiritual contact with God, but should not confuse such an
experience with the idea of comprehension of God. Because, to
comprehend God is to know His essence, His nature, His qualities
and capacities, and toformulate a knowledge communicable to
others. whole the direct experience is just a spiritual union
which witnesses no understanding of nay of the above - mentioned
facts. He who undergoes such kind of experience is not able to
communicate anything of his experience. Thus he has not
comprehended God although he might have a direct experience or
contact with him.
The idea that God is quality less or without any attributes is
very delicate and confusing. This is mainly because of our use
of language. We cannot describe anything to anyone with out
giving it some qualities like white or black, big or small, tall
or short, wealthy or poor and so on and so forth. The reason
behind this is that the mind cannot understand anything without
any quality which it has not experienced before. You cannot
experience or even imagine a man -if we can call such a being a
man -who has no colour, no shape or size and no special existence
neither being alive nor dead nor being beautiful nor ugly nor
anything in between, Hence, the notion that God is quality less
comes to be very confusing and unintelligible especially when the
Kor'an itself lends many attributes to God like
mercifulness,perfection... etc (57) But Ismailism stood
vehemently against giving any kind of attribute to God. This was
based onto reasons. First because any king of definition or
attribute we give to God must be and will be base upon our
experience of the material world and, hence, cannot be and should
not be applied to God. For example, the idea that God is just,
is an idea derived purely from our worldly experience. We have
experienced the idea of justice and compared it with an unjust
act which was done to us. We find the notion of justice to be
noble and great, thus we refer it to God, and to support it we
bring some philosophical arguments that God must be just because
if he were not, so and so would happen; or because of so and so
he could not be anything but just. If we take any of the other
attributes applied to God and examine them carefully we find that
the ground for all these attributes is our own experience of this
material world. This will result in referring to God human
attributes and qualities,thus creating an anthropomorphic idea of
God which is absolutely contradictory to the Islamic monotheistic
concept of Him.
Secondly, when we attribute to God any kind of qualities we will
be making some value judgement, i.e., putting some standards
outside God according to which we judge God's nature and
behaviour. To make such a standard, we must make a comparison.
To make comparisons, we have to comprehend the nature of things
we are comparing, and see what they are and what are their
functions. This cannot be applied to God, because first we
cannot compare God with any thing and, secondly, we are not
capable of understanding God's nature.
Here a caution is necessary. What we are doing is showing that
human terms and vocabulary cannot rightly be applied to God.
Human languages deal with the material world and material beings
living within time, while God is immaterial and immortal and
eternal. But since there is no other way to convey to man theidea
of God and that he is just and perfect... etc, except by using
human language, such a use is allowed in Islam. Glorious Koran
is full of such expressions as God is merciful, perfect, just and
son on. Even Ismailis, who attacked the notion of applying human
language to God, could not do otherwise themselves. They used
freely the terms such as God's direct will; or God's knowledge,
or God's direct will; or God's knowledge, or God's volition and
so on. Such terms were permitted in Ismailism, but at the same
time the fact that they are not true indicators of God's nature
was emphasized strongly. There terms are used just for the sake
of better understanding. Man was permitted to apply his imperfect
and limited language which was the product of his experience with
a material world, to the perfect, immaterial and eternal God on
the condition that he bears in mind the fact that such terms do
not express the true nature of God and in actuality cannot be
applied to Him.
A conclusion of what we have said so far is that Ismaili
cosmogony started with a belief in one transcendant being whose
nature is beyond the comprehension of material means (59).
................... PAGE MISSING..............................
Existence in Action
God, because of some reasons known to himself only through his
act of volition created the universe by ordering it (universe )
to be (59). Thus the second element in the hierarchy of Ismaili
cosmogony is the word (Amr) , which means decree or order. (Amr)
flows out of God through his act of volition and embodies the
whole universe. If He decreet a thing, He said unto it only: Be!
and it is (60).
Next to (Amr) comes (Aql-il-Kulli) or universal mind. It
represents the order and harmony of the universe. It is the laws
or rational principles governing the universe preventing
disharmony and chaos. Thus the universe is a cosmos, a beautiful
well-ordered whole.
The third element next to (Aql-il-Kulli) is (Nafsi-il-Kulli), or
universal soul, it is the principle of life or motion. All life
and movement have their sources in this element. It contains the
germs of the seeds of life. It is related to the world as the
human soul is related to the body (61)
The differences between the human mind and (Akl-il-Kulli)
universal reason, and between the human soul and (Nafsil-Kulliah), universal soul, is that the mind or intellect of man in
general, i.e. the sum total of man's intellects is a fraction of
(Aql-il-Kulli) And the human soul in general, is fraction of the
universal soul or (Nafsil-Kulliah).
This hierarchy can be shown in this way:
God (who is an inexplicable being).
Amr (which means order or decree or will and embodies what
whole universe).
Aql-il-Kulli (which is the universal reason).
Nafsil-kulliah (which is the universal soul or principles of
Motion).
After (Nafsil-kulli) come several other elements mainly related
to Ismaili cosmology but are out of the scope of this pamphlet.
It is important to note that, as I mentioned above, Ismailis look
upon the universe as one unified entity. There are no special or
time differences among different parts of elements of Ismaili
cosmogony. They are not different entities existing and
functioning separately from each other. They are interrelated
parts with no separate spacial and time existence, which
formulate a connected, well-ordered world or rational cosmos,
well-ordered world or rational cosmos, and they are complimentary
to each other.
Knowledge of Truth
In this cosmogony there is a logical order constituting a
hierarchy in which the more universal and the more perfect
elements subordinate or dominate the less perfect or less
universal ones. Hence, (Amr) or primal volition of God is
superior to all things below it and dominates them all. It
contains within itself the whole universe and universal
phenomena. The second one, (Aql-il-Kulli) is less perfect and
less universal than (Amr) so it is subordinated to it, but at the
same time it is more perfect and more universal than everything
below it, and thus is superior to all of them and dominates them,
the same being true of the rest.
The same hierarchy was applied to spiritual realms of religious
aspects (Amr) (63) or prime volition was identified with the
institution of Imamate. It contains the whole universal truth.
This divine truth or (Haqiqat) is revealed to prophets to convey
tot heir people to the extent that they are capable of
understanding it. The act of converging the divine truth
(Haqiqat) is called (Da'wat) The Imam is called (Shahibad-Dawat).
The prophet is called by the name of (natiq (speaking ) who is at
the top of this hierarchy, accompanied by the Imam who is called
(Samit) (silent); because he does not act so long as the prophet
exists.
The Imam was called (Samit) because he was not functioning. But
after the death of the prophet, he would continue the revelation
of the divine truth (Haqiqat) to the people. Hence he was
equated tot he (Aql-il-Kulli) Therefore, the Imamate must
continue as the cosmic principle for the revelation of the truth.
There is no difference between Imams, because they contain in
themselves the same divine truth, and they reveal it in
accordance with the comprehension of their contemporaries. Imam
is the guardian of (Haqiqat) hence he is the only way to
salvation and acquiring of happiness. He is man's real
spiritual leader (64)
Imam himself does not reveal the Divine truth to the people. He
teaches it to Hujjat and Da'i and they in their turn preach it to
the people. Thus spiritual hierarchy will follow Imam,
respectively, by Hujjat Da'i and Mustajib.(65)
Implementation of Faith by Action
The real aim of religion, is the good action in being useful to
others, and not only in repeating prayers (66)
Such good action (67) (Amal) is acari by the prophet Muhammad in
his Hadith (Holy tradition):
"He whose prayer does not prevent him from bad and evil, his
prayer becomes a penalty on him".
It was also reported that the prophet asked once a group of
travellers:
"Whom did you find to be the most pious amongst you?"
"They said: "Fulan" (so and so)."
"He said In what way ?"
They said He did not cease praying day and night.
He said "How was he fed?"
They said: "O Prophet, each one of us offered him food"
Then the prophet said: "Each one of you is better than him."
In the Holy Koran many verses urge for good deeds and action in
order to fulfil faith and Islam.
"Who so desire the power (should know that ) all power belong the
to Allah, unto Him good words ascend, and the pious deed so the
exalt (ch.35 v. 10) and say Act; Allah will behold your actions
and his messengers too and the believers" ( ch. 9, v. 105).
"And give glad tidings unto those who believe and do good
works:"(ch.2,v.25)
"And for all there will be ranks from what they do, that He may
pay FOR their deeds: and they will not be wronged."(ch.46 v. 19)
Mowlana Hazer Imam explained in Faraman el Mubarak for Jamat of
Karachi 7 September 1960
Islam means not only faith but is also means works. It means
creating the world in which you can practise your faith to the
best of your ability.
In short, all the religious articles of faith and rites are means
and not ends in themselves, because the end is the good deed,
they good word, and the progress and elevation of human society
and of the individual within that society.
That is why, these means can be varied and adapted to the time
and place and to the needs of man and society according to the
possibility of realizing the human ends by them.
In our life as believers, we practise the conduct in Four stages:
1) Shari'at the law.
2) Tariquat the way.
3) Hakikat (68) the truth
4) Marrifat- the knowledge.
We go through the Shari'at in two dimensions:
1) Islam- the Surrender.
2) Imam the Faith.
We go through the Tariquat in three dimensions:
1) The obedience- Alta'at
2) The revelation - Altabligh.
3) The covenant- Albay'at -Mithak.
We go through the Hakikat in two dimensions:
1) The trust- Amanat.
2) The monotheism -Tawhid (69)
We can find all these dimensions in the Du'a which the Ismailis
recite all over the world every day (70)
The Du'a has deeper and more profound meaning than that of the
verbal one.
Mowlana Hazer Imam explained in Faraman Mubarak for Jamaat
Lashkar 11-12-1966:
When you learn your Du'a you must not only know it by heart, but
you must also learn what it means. So that if I ask what is the
meaning of (Fateha) you should be able to tell me. It is
therefore important they you should learn the meaning of Du'a and
only know it by heart. I give you my warmest blessings
Khanavadan, Khanavadan...
A careful examination of this profound and allegorical meaning
shows the implementation by action in the four stages which
contain the seven dimensions of the religion (a) the Shari'at,
(b) the Tariquat, (c) the Hakikat, (d) The Marrifat.
We practise the Shariat in two dimensions:
(1) Islam. (2) Imam.
Islam (divine law) which is symbolized in the opening (Al-Fatiha)
of the essence of Qura'n (Ummil-Kitab).
In the name of Allah, the most companionate the most merciful.
Praise be to Allah, Lord of the Worlds, the most compassionate,
the most merciful, the Lord of the Day of Judgment, Thee alone we
worship and Thee alone we seek for help. Guide us to the up-right, path, the path of those upon whom Thous hast bestowed Thy
grace, not those cursed ones, nor of those who have gone astray.
(Ch 1, v. 1-7)
God as such is beyond time and space. The qualities of mercy and
compassion are within space and time Rahman (compassionate)
andRahim (Merciful) are only use for material aspects. Thus God
who is beyond tempo-space location is brought within space and
time by these attributes.
Koran gives qualities to Al-Rahman as it says:
"Al Raham (the compassionate ) sits on the throne" (Ch20, v.5)
and in another place it says:
"We only sent you as a mercy (Rahma) for the World."(ch21, v.107)
"Say (o Muhammad): That if the Compassionate one has a son I am
first among the worshippers."(ch 43, v 81)
Therefore, this indicates that al-Rahman (the compassionate) is a
symbol to Imam, and al-Rahim (Merciful) is a symbol to themessage
of prophet Muhammad. Besides, there are more verses of the Holy
Koran which refer to this symbolism such as:
"The day when we shall summon all men with their Imam" (Ch17,
v.17)
The opening (al-Fatiha). more over, is a transitional state
between tow stages, Islam (Surrender and Imam (Faith) and the
latter is higher in position for God says in the Holy Koran:
They think they have done you a favour, that they have embraced
Islam. Say: Deem not your Islam a favour unto me; nay, but Allah
doth confer a favour on you, in as much as He hath led you to the
faith, if ye are sincere. (ch.49 v.17)
Then it is clear that not every Muslim is necessarily a Mu'men
(has faith). With this Imam (faith) (73) however, we pass
Shari'ah (Divine law) into Tariqa (the Way) as the Holy Koran
says:
If they keep to the Way we shall give them to drink of water in
abundance (Ch 73, v 16)
One thing to be noticed here is that when we ask God to show us
the right way this does not mean that we are out of that way, and
we are asking god to guide us to it. On the contrary, we ask God
to keep us on this Path, which is shown to us already by the Imam
in knowing and obeying God's commandments and those of his
messenger and Imam al-Zaman.
Having got the connection and after realizing Imam (faith), we
can say:
I prostrate before Thee and I rely upon thee, from Thee is my
strength, and Thou art my protection O Maintainer of all
beings....
Our submission (74) to the Imam Al-Zaman and his orders is
fundamentally base on the reality of our faith which is born out
of our knowledge of and obedience to divine laws.
O God, bless Muhammad, whom you have chosen and Ali whom you
love, and the Holy Imams and the living proof of our faith our
present Imam.
Now we can move to the second stage (Al-Tariquat), the path of
conduct to reach God and get salvation.
We practise the Tariquat (the Way) in three dimensions:
1- Obedience (Ta'at) 2 Revelation (Tabligh). 3-Covenant (Bay'at)
Obedience to God's commandments and to those His messenger and
Imam sl-Zaman, is a major characteristic, as the Holy Koran says:
"O ye who believe: obey God and obey the apostle and (obey)
those who hold authority amongst you" (ch 59, v17)
"And we have vested (the knowledge and authority of) everything
in the manifest Imam" (ch 36.v. 12)
These verse bring us closer still to our objective, namely, the
reality of Imamate. They command us to obey Hazer Imam in who
this knowledge and authority have been vested, and with His
spiritual guidance we shall enter into the abode of peace and
happiness. Verity, these verses are a proof of ever-living
Imamate whose obedience is explicit for our spiritual upliftment.
With this obedience to Imam al-Zaman's commandments, furthermore,
we are eligible to entre Dar al-Salam.
"O God, Thou art the peace and from Thee is the peace and on Thee
(rests) all peace. O Lord, give us a life of peace and usher us
into the abode of peace blessed Thou art the most high, O Lord of
Majesty and reverence."
"O Apostle, deliver to the people what has been revealed to you
from your Lord, and if you would not do so then you have not
delivered His message and Allah will protect you from the people"
(Ch 5, v. 67)
With this delivery of the essence of revelation Islam has been
completed and perfected (78) This delivery however, took place
during the farewell pilgrimage (Hajjat-al-Wida) of Prophet
Muhammad to Mecca In 632 A.D. when the above mentioned verse of
the Holy Koran were revealed to him during the pilgrimage, the
prophet at once collected all his people at a central place,
called Ghadeer Khumm, and standing on a raised platform, took Ali
ibn Abi Talib by his hand and declared:
"Ali is the master of those who consider me as their master."
And further he declared:
"I am leaving behind me two things: the Book of God and my
descendants. They are tied with a long rope and can not
beseparated till the Day of Judgement. Verily, if you cling to
them you will never go astray." (Sahih Muslim, vol II p. 230 and
Musnad Alkabir by Ahmad Ibn Hanbal the founder of Hanbali Sunni
Sect.)
Turning to Ali, the Prophet said:
"O Ali, you are my brother, my successor, my representative and
father of the Imams from my descendants."
When this task was completed, the voice came from the Almighty
saying:
"This day I have perfected your religion for you, and completed
my favours on you and have chosen Islam as a religion for you."
(Ch 5, v.3)
Thus, Islam will not have been completed except by the Imamat
which is the necessary continuation of the vocation (Da'wat) of
Muhammad.
After the recognition of the essence of revelation we can say our
Tasbih:
"There is no deity except Allah, the Ever living, the Eternal.
There is no deity except Allah, the Ultimate truth, the
Evident.... There is no hero except Aly and there is no sword
(might) except (His sword) Zulfiqar."
Moreover, after the above tasbih, it should be evident that Ali
and his successors are the Ever living ultimate truth and that
they are the ultimate reality and the Lords of the Day of
Judgment and, therefore, on the other hand Ali means the Imam of
the Age who is directly appointed to the throne of Imams, and
Zulfiqar means the Imamat which is the supreme power.
That is Hazrat Ali and his descendants are the living Imams and
the Imam's power is the supreme power Hence, no matter how much
difficulties and hardship we may face, the final victory and
triumph is with us.
The Convent is stated in the following verse of the Holy Koran:
"Those who swear allegiance to thee, to God they do so, the
handof God is over their hands. He who violates his oath, causes
harm to his soul, and he who honours his convent with God, God
will grant him a great reward." (ch 48. v.10)
Just as devotion to the Imams is linked with the devotion to God
which under no circumstances can be given up, the fulfilment of
the terms of our convent with them is also a sort of devotion
from which we can not break away to the slightest extent. If a
Mo'men Believer) is devoted to God but disobeys His Prophet, his
devotion will not be taken into account and he will be punished
for disobeying the Prophet. Furthermore, if one is devoted to
god and his Prophet but disobeys the Imam of his time, he
practically disobeys God who will not recognize his devotion to
Him and His Prophet in view of his denial and disobedience to the
Imam of his time. However, ho who fulfils his pledge to God, His
Prophet, and the Imam of this time entitles himself to be
included in the group about whom God says:
"God will grant him a great reward".(ch48, v, 10)
After this allegiance (Bay't) we can ask God to forgive us the
sins we committed and to help us keep the covenant we made with
him by His grace. (80)
We practise this stage in two dimensions:
(1) the Amanat (the trust).
(2) the Tawhid (the Monotheism).
This dimension started in the following verse of the Holy Koran:
"O Ye who believe Do not betray God and the Apostle and do not
betray your trusts whilst you know it". (ch 8, v.27)
When we keep our convent with God, the Prophet and the Imams, we
are ready to keep the trust (81) given to us and move into the
stage of trust (Amanat). Moreover, there are many verse in the
Holy Kora'n which urge us to keep the trusts and fulfil the terms
of our contracts,
"O Momins fulfil the terms of your contracts" (Ch. 5. v. 1) and
Secure are those Momins who pay back the trust, fulfil their
vows and are particular about their prayers. They are the
persons, who will inherit Firdaus in which they will have
permanent abode (ch 23, v 8, 9, 10, 11) These verses make it
crystal clear to us that the fulfilment of pledges and the return
of the Amanat carry the Momins to the Jannat (82) Jannatul
Ma'rifat (Paradise of knowledge). This paradise is the unveiling
of the truth that takes place in Beitual Khayal )Council of
Meditation and Illumination).
Hence, we ask God to help us in Keeping our covenant with Him, by
His sight (Didar) through Imam al-Zaman.
Having the terms of our convent with God fulfilled and our trusts
kept well, we are in a position to speak directly with Imam al-Zaman, for the Koran says:
"And it was not to any mortal Allah should speak to him unless by
revelation or from behind a veil, or He send the a messenger to
reveal what He will by His leave He is exalted, wise" (ch 42, v.
51)
Now we move into the last dimension with the following Sources of
al-Tawhid (Unity of God or Monotheism).
Say He, Allah, is unique. Allah is the most reliable ( the
Absolute), He did not beget, Nor was He begotten, and none is
like Him (ch 112, v. 1, 2.3.4).
For Ismailis, the real Tawhid (Unity of God) (84) would be by
removing the accidental from the essence. God is beyond names
descriptions and languages. I do not say he is aged (old) or
eternal (time and space), because the old and the etergal are
created, and God created them. This is a divine reality whichcan
not be understood through deduction and can not be perceived with
any of the sensed, and it has no known confined place the
existence of which would make other places missed, thus making
God impotent, I do not say He has a soul, thus comparing Him with
the created who may be completed or incomplete, perfect or
imperfect. he has no body or silhouette, or image and no essence
or complement He is above all names, descriptions and all other
things.
But god has shown us his veil behind which be abides to be
worshipped (obeyed) as being present and visible in every age and
time.
And no man would obtain that Allah speak to him unless (it be) by
revelation or from behind a veil or (by) sending a messenger to
reveal what he will by His leave He is exalted and wise.
(ch 42 v 51)
Furthermore, the Holy Koran explains how God spoke to Moses the
prophet,
And when he reached it, he was called from the right side of the
valley in the blessed field, from the tree O Moses Lo! I am
Allah, the Lord of the Worlds ( ch 28, v. 30).
"Sees thou not how Allah sets a proverb:- A goodly saying, as a
goodly tree, its root set firm, its branches reaching into heaven
giving its fruit at every season by permission of its Lord.
Allah sets a proverb for men in order that they may reflect". (ch
14, v. 24-25).
And in another verse it says:
"Verily, God has chosen Adam and Noah and Abraham's descendants
and Imran's descendants above the people of the world, one after
another in the lineage and God hears and knows".(ch.3, vs. 33,
34)
The descendants of Imran are the Holy tree from Mortaza Ali ibn
Abi Talib, who are above the people of the world .
We can understand this stage if we accept the spirit of the
following verse of the Holy Koran in its entirety (85)
Allah is the light of the heavens and earth, His Light is as a
niche in which is a lamp, and the lamp is in a glass, the glass
is as though it were a glittering star; it is lit from a blessed
tree, an olive neither of the east nor of the west, the oil of
which should well-nigh give light through no fire touched it
light upon light, Allah guides to His light whom He pleases and
Allah strikes our parables for men and Allah all things doth know
(ch 24, v. 35).
Concerning this verse, our late Imam, Sultan Muhammad Shah, wrote
in his memoirs (p. 172)," this verse of Koran so long as it is
understood in a purely non-physical sense, has given assistance
and understanding to myself and other Muslims. I must, however,
warn all who read it not allow their material critical outlook to
break in with literal, verbal explanations of something that is
symbolic and allegorical". (86)
However, this stage of love and happiness, ie Jannat al-Ma'arifa
(paradise of knowledge). As the joys of human love surpass all
the riches an power may bring a man, so does that greater
spiritual love and enlightenment, the fruit of a direct vision of
reality which is God's gift and grace, surpass all that the
finest and truest human love can offer. For that gift we must
ever pray.
These prayers can be prayers by action and prayers by acquiring
knowledge.
Prayers by action, enabled us to go through the seven dimensions
already explained.
Prayers by acquiring knowledge are realised by the following
seven precepts.
The whole universe, including God, is one interrelated entity.
God's existence is the Existence in Power which is rendered
complete by the Existence in Action (the human existence), and by
the establishment of the link between these two tapes of
existence, because the establishment of this link is the true
Monotheistic knowledge.
This was explained very clearly by the Prophet in his Heavenly
Tradition:"I was a hidden treasure; I wanted to be known; I
created creatures; I made them know me; Through them I am known".
The Ismaili doctrine holds that life began with human existence,
and this made man the axis of everything. This is emphasized
inthe following sayings by Ikhwan As-Safa, already cited:
"Do you Man, think that you are a small thing, while in you is
involved the Great Universe".
They also say "Man approaches the limits of Divinity by attaining
the best and most perfect".
The faith of Ismilism is open for all man kind, and piety is
considered in terms of what one can do for the help of others.
Prophet Muhammad says: "All human creatures are the folks of God.
The most beloved to him are the most useful to his folks".
And Imam Ja'far Assadek also says:
The faithful is brother to the faithful, because the father of
both is the light (the Imam) and their mother is Mercy (the
Prophet).
According to the principle of Research, the Ismaili Doctrine aims
at making the text flexible, to serve Human Society at all times
and places. It does not impose the same application of the text
at all times just as it was applied when it was first established
nor does it put material limits to the mind confining it within
specific names and dates.
This is the real tolerance and evolution.
Religious doctrines and Philosophies, old and modern have in the
Ismaili faith their common denominator, because within the scope
of this faith, there is room for all sects beliefs and ideas.
all religions are one in essence, because all of them have one
aim which is the adhesion to the sublime ideals and the imitation
of God as much as human capacity permits. (Ikwan As Safa).
Ismailism requires that teaching be done by setting the good
example in striving towards the better and more perfect. It
requires Ismailis to speak the truth safeguard the interests of
fellow men, abstain from causing or wishing them harm and
overcome their own individuality in favour of the society as a
whole.
Prophet Muhammad said:
No man is a true believer unless he desires for others what he
desires for himself.
It is absolute love, love without any reward or return, a love in
which faith is completed, and where eternal happiness is Paradise
as wide as the Heavens and Earth.
This Paradise is Jannatul Ma'rifa and Mahabbat (knowledge and
love and Didar)
Through these stages, dimensions and precepts, through Islam,
Tariquat and Imam; through Tawhid and Hakikat, through knowledge
(Ma'rifa) and Beit-el-Khayal through the Ideal of Allah, man can
attain this direct vision and experience which no words can
explain but which for him are absolute certainties.
Say: This is my way, I call (people) to Allah with sure
knowledge, I and who so ever followed the me are no the right
path, and Glory be to Allah (c -12-v. 108).
The words mentioned in this verse are the way of Hazer Imam, the
light of his time who guides us our to darkness into the light
and teaches us the real meaning of religion.
Hazer Imam Karim Shah said in Firaman Mobarak for Jama'at in
Karachi, 7 September 1960.
Islam means not only faith but it means works. It means creating
he world in which you practise your faith to the best of your
ability.
In the Age of Scientific Achievements
The landing of Man on the Moon realized the practical relation
between Earth and Heaven, a step, which has its spiritual far
reaching consequences, more than the material ones. And must
prove the authenticity and truth of the Ismaili Doctrines
Completely on the theory of the Unity of the Universe and not
only on the Unity of the world.
We present this article, just to explain all these deep and many
sided subjects, inspired by the wealthy Treasure of Knowledge,
which the Ismaili faith provides.
Duel between Science and Religion:
The Middle ages in Human History, were called The Dark Ages,
because of the lack of knowledge, which is the real obscurity in
the life of man.
This lack of knowledge caused the long severe duel between
science and Religion with all the atrocities committed in its
various stages, and led to the division of the Universe, mainly
to a material division between Earth and Heaven.
To those who are still living in that mental darkness, man's
landing on the Moon was a disagreeable surprise.
The same lack of knowledge led to the rise of material barriers
between almighty God, the "Creator", and mankind, his
"Creatures".
Thus, during these long and dark Ages, man was living on "Earth"
encircled by Unknowns.
All that was beyond this small planet on which the lives, was
supposed by him to be an Unknown with no ambition to know it on
his part.
He was supposed to know "God" but only through the obscurity in
which he was living, and from beyond the barrier imposed on him.
Under such a severe strain and stress imposed in the name of
Religion, Science pushed its way forward, but on a parallel track
carrying independently the torch of knowledge cherished by
mankind, and succeeding none the less in realizing many important
material achievements.
These achievements had repercussions which caused mankind to
suffer the two world wars, with all their atrocities being a
clear demonstration of such suffering.
Another result of this ignorance were the waves of Atheism which
rose to fill the vacancy caused by the absence of a right and
effective spiritual ideology.
In other words, Man has reached the moon but he is still failing
to solve his problems on Earth.
Why did that happen?
The answer is, that Science is not the only source of Knowledge
which mankind needs in order to live in peace and comfort, but
Religion also is required.
The combination of Science and Religion, means the amalgamation
of material and Spiritual Possibilities, which lead to the real
Happiness of Mankind.
Here Comes the role of the Ismaili Mission which we are
responsible to render if we are really faithful adherents of it.
It is the treasure which we have, and which the world needs so
badly.
It is the only framework within which combine Science and
Religion, It amalgamates philosophy and religious doctrines,
matter and sprit. It was born in the old ages to be fitting for
the Modern times.
It built the first real bridges between Earth and heaven, through
the principle of the Unity of the Universe and gave man the
procedure to cross the distance between Earth and moon, and land
safely on that other planet, far and high in the heavens
It also laid the solid basis of authentic relationship between
Al-Mighty God, the Creator and Man his Creature in a form which
showed the Creature as the real symbol of the Power and Wisdom of
the Creator.
It is this creature Man who reached the moon realized all the
miracles of scientific achievement.
He is not a slave, or by-Product in this Universe. If he had been
so, he could never have realized what he has already done.
He is the image of the "Creator" in whom Might and Initiative are
reflected just in order to draw the complete circle of knowledge,
which is the other- and most important-bridge, between God and
Humanity.
This bridge, the Ismaili Doctrine of Imamat had already built
many centuries ago.
And when Humanity as a whole attains the goal of real Spiritual
Knowledge, then it can understand the real and true conception
Imamat Unity of the Universe, and all Ismaili doctrines.
As a personal friend of Dr. Sheikh Khodr Hamawi, I feel it a
privilege to write these few lines about him.
He is an attractive person, always smiling and cheerful.
The Sheikh was born in Salamieh in 1929. He had held many
religions positions in Syria beside his career as a lawyer.
After moving to Lebanon, he worked for several years as Bank
Advisor, during which time he studied
Lebanese Law Islamic Social Studies and Civilization, History,
Literature and Economics. He was also granted the Degree of
(allama) (Erudite) from Karachi University for his studies in
Ismailism.
Now beside being a very prominent Lawyer, he has embarked on
writing books on Theology, History and Economics. The present
book is an evidence to that.
In this and in every other activity, I wish Dr, Hamawi the best
success.
Abualy. A. Aziz, Missionary
Dar-es-Salam Tanzania
(1) IKHWANN AL-SAFAA messages 1928 - Egypt is vol. message 10 P
309
(2) IKHWANN AL-SAFAA messages 1928- Egypt 3d vol message 42.
(3) Nahj Al Balaga by imam Ali (Egypt -1930, page 273
explanation by Ch. M.Abdah).
(4) The Ismailia sect by Dr. Mohammed Kamel Hessein ( Egypt
1959 ch. 6. p. 130)
(5) Unstable personalities in Islam, by Dr. Abdul Rahman Badawi
introduction, p. 3.
(6) AL-MAJALLA, the Ottoman Magazine of Justice (ch. 1, p. 6)
1886 Istambool.
(7) Glorious Koran.
(8) Rahat AL-AKL- by Hamid Al Din Al Karamani, Beirut 1967,
(part 6. Ch 14, p. 549).
(9) Al Majaliss Al Mustanserya -From series of Fatimd's
Manuscripts, Egypt - published by Dar Al Fikr Al Arabi (ch 33-p 138).
(10) From a speech (1935), by H. H. Aga Khan III
(11) From a manuscript in my private library collected by Hassan al-Mu'addal
(12) Hadith Sharif, Damascus 1938 by Ja'afary -Sahih Al Bukhary.
(13) Fessoss Al Hikam -Beirut 1946, Dar Al Kitab Al Arabi, ch, 24, p. 289.
(14) IKWANN AL-SAFA', 1928 messages vol 3, p. 297
(15) Glorious Koran.
(16) Ikhwan Al-Saffa, Egypt 1928 3rd vol., message 42 p. 373.
(17) Western Civilization, by E.M. Burnes
(18) Teaching Talmud.
(19) M. Menuhim, Decadence of Judaism in our times
(20) The "Common Prayer" by the Society for promoting Christian
Knowledge (p. 27-30)
(21) Glorious Kor'an
(22) Taiiat Amer Al Basri-A manuscrip in my private library (ch.3)
(23) Kanz Al-Walad, by Ibrahim Al-Hamedi (ch.3) Edited by Dr. M.
Ghaleb, published by German Institute.
(24) Al Majales Al Mouayediah by Al Moa'yed Fi Ddin Hibat Allah Al Shirazi From series of Fatimid's Manuscripts, Egypt - Published by Dar Al Fikr Al Arabi part 5, ch, 67, p. 29
(25) Ahmad Amin, Cairo 1964 Doha al-Islam, V1: p,5 16
(26) Ibd. Ahmad Amin -Doha -al-islam 1964-v 3, p. 1-10
(27) Dr. Kamel-al-Shibi al-Fikr-al-Shii-Baghdad 1966 p. 13-19.
(28) Ahmad bin Hanbel Al Musnad Al-Khabir Hadith Sharif from Hadith Al Bara, Ibn Azeb, Damascus 1958, by Jaa'fary.
(29) Ibd.-Al Moayed Fi Ddin-part I ch 6 p 75.
(30) Al Kazi Al Na'man -Daa'im Al Islam p.4 -20, Cairo 1963 Dar Al Maa'rif Dr. Assef Fayzy.
(31) Ibd. Kazi Al Na'man p. 2. v. 142
(32) Al Na'aman Ibin Mohammad (Kazi Kozat -chief of Justice) Ta'wil Al Daa'em -Dar al maaref in Egypt M. H. Azami p. 47 208.
(33) Ibd. Daa'em Al Islam ? Kazi Naa'man p. 20-28
(34) Ibd Ta'ewil Al Daa'em Kazi Naa'man Ibn Mohammad, p. 47-72
(35) History of the Fatimid's state -by Dr. H.I. Hassin 1964 Egypt Al Nada p.1 -33
(36) Imam Al Sadik. by Dr. M. Y. Hashimi Sirian, Iraquian
institution 1959, p. 26 -35
(37) Ibd. Ahmad Amin -Doha -1-Islam v.3, p. 208 -226
(38) Ibd.-The Fatimide state -Dr. H. Ibrahim Cairo 1964. p.30-32
(39) The race of Drooze by the prime Judge Amin Talca, p. 31 -62
(40) The Druzes are a tightly organized independent religious sect an offshoot from Ismailis since the eleventh century. Their founder Hamza advanced the claim that Al Hakem, the sixth Fatimid Caliph was the final incarnation of God, that Hamza became the last Imam after the Deification of Al- Hakim. Their beliefs including the unity of God, the trans migration of Souls and final perfection, are drawn from various philosophies and religious particularly from Islam by interpretation holding the Imamat of the Universal Mind or Al-Akl Al-Kulli. Their philosophic Theories and Tradition
are identical with those of the Ismailis.
(The unitarian Druzes by Abdallah Najjar)
(41) Ibd.-Fatimide state 1964 p. 170 -176
(42) Jannat Al-Amal -1935- Persian Magazine, Published by
occasion of Golden Jubilee of Agakan III
(43) Ibd, Ikhwan -Al-Safa, 1928, v.3. p.300
(
(44) Ibd, Fakhr-Ul-Ul-Din Al-Razi, v. 1, p.44-Tahran 1966, Lion Library.
(45) Prof: Paul Cranes: Jabir Ibn Hayan and Ismailism- 1930 Berlin P. 63 -91
(46) Ibd. Prof Paul Carnes P. 69-91
(47) Ibd. : Ikhwan al-Safa, v. 1, message 2. p. 49 -72
(48) Ibd. Ikhwan Al-Safa, 1928 v. 1, message 1, p. 33 49
(49a) Al-Razi,v. 1,ch. 13, p. 91-96.
(49b) Ibd. Ikhwan Al-Safa,v.*, No 2, p. 63
(50) Ibd. Paul Craws, 1930 p. 69 -91
(51) Al- Tawhid Fil-Imam, by Kazi Noman.
(52) Ibd Al-Razi, v2. p. 265.
(53) Kitabul Kashf of Jaa'fa B. Mansour Atyaman, edited by Prof Stothman, published for the Islamic Research Association Oxford Press 1952 p. 40.
(54) Kashf Al-Hakack, from a manuscript in my private library, collection by al-Amir Al-Sayed Jamal -Edin Abdollah - Al- Tanokhy, (1417-1479)
(55) Pearls of the faith (Islam's Rosary) by Sir Edwin Arnold, 1961, Ashraf publication -Labore.
(56) Sophism is an ascetic Islamic Mysticism orignating in the 8th century and developing especially in persia into a system of elaborate Symbolism of which the goal is communion
with the deity through contemplation and ecstasy.
It should be noted here that Sophism is some what different from the ancient Greek Sophism which was a prominent
philosophy about the middle of the 5th century B.C.
(57) Ibd. : Al-Razi,v.1, ch.10, p.128-131.
(58) The messaga of Islam, by Yusuf Ali, London 1939, p.39.
(59) Holy Bible,the Gospel According to Saint John, ch,1.
(60) Holy Koran,ch.2, v.118, ch.3, v. 47,59, ch. 6, v.73.
(61) Ibd. : Al-Majales Al-Moayedia,v.2,p:211, 213, 222, 226, 243.
(62) Tafsir Al-Koran Al-Karim, by Al-Cheikh Al-Akhbar Muhyi- Al- Din Ibn Arabi, 1968, Dar el-Yakza el-Arabia, Vol.1, p.7-14.
(63) Dr. Sami Makarem in his thesis for D.H. 1964,Michigan
University, it is not published.
(64) Kitabul-Rushd Wal-Hidayat, edited by Dr. M. Kamil Hussein, collected 1948, by the Ismaili Society, published E. J. Brill, Holland, vol. 1, p. 200.
(65) Ibd.: Prof. Strothmann, Kitabu'l Kashf, 1952, p. 117-121.
(66) The ismaili Religious knowledge, published by Shia Imami
Ismailia Association for Africa.
(67) Ibd the Ismaili Religious knowledge, text book 7, p. 23, published by Shi'a Ismailia Association for Africa, Platinum
Printer Ltd.
(68) Diwan Khaky Khorasam: edited by Pof. W. Ivanov, No. . 451, m.p./891-35/ American University, chapter III,p. 7-50.
(69) Madinatul-Assrar, edited by Prof. W, Ivanov, published in part II of the Memoirs of Assio-Bengal Society 1922, p.1-76.
(70)Ibd. The Ismaili Religious knowledge, publishd by Shi'a Imami
Ismailia Association for Africa.
(71) The Memoirs of Aga Khan III, London 1954, Ch VIII, p. 169.
(72) Ibd. Da'A Mu'l - Islam of Qazi Noa'mun's edited by A Fayzi Cairo 1951, v. 1, p. 3-14
(73) Daaem Al-islam, of Qadi- Nu'aman, edited by Dr Assef Fayzi Cairo 1951, v. 1. p.3-14
(74) Kitab Al-Himma Fi Adbi Atba el-aemma of Qazi Noaman's
translated into English by Prof. Jawad Museati and Khan
Bahadar, published by the Ismailia Association for Africa 1966,
p. 64
(75) Ibd. Madinatul Assrar, edited by W. Ivanow, 1922, p. 1-76.
(76) Ibd. Kitab -al-Himma, Mombasa 1966, p. 46.
(77) Ibd. RAHAT AL-AKL of Al-Karamani, Beirut 1967 XIV ch 7, p. 558
(78) Ibd. Kitab Ul Himma, 1966.
(79) Ibd. Kitabul Kashf of Ja'far B. Mansuril Yaman edited by Prof R. Strothman, Oxford Press 1952, p. 17-26-123-139
(80) Ibd. Kitabul Himma, 1966.
(81) Kitabul Kashf 1952, Oxford p. 2,4.
(82) Ibd. Diwan Al Mu'ayed edited by Dr. M. Kamal Hussein p. 120-
123
(83) Ibd. Kitabul Himma, Mombassa, 1966 p. 25
(84) Ibd. Al- Tawhid -by Quadi al Na'man Ch I p. 4-50 Manuscript.
(85) Ibd. Memoirs of Aga Khan III, London 1954 p. 169 -175.
(86) Ibd. The Memoirs of the Agha Khan III London, 1954 p. 172