"Towards understanding Ismailism and Edge Islam!"

[From_Alamut]

BISMILIAHIR RAHMANIR RAHIM---(In the Name of God the Most Compassionate the Most Merciful)


The Shia Imami Ismaili Muslims:
A look at an Esoteric Islamic Community

Professor Jamshid, editor of Qiyamat: A Newsletter for Friends of the Imam

The Shia Imami Ismaili Muslims, more commonly known as the Ismailis, make up one of the most progressive Islamic communities in the modern world. Under the able leadership of the Aga Khans, Ismaili communities, once concentrated mainly in South Asia, can now be found throughout Great Britain, Iran, Central Asia, East Africa, and North America (often
following the path of other South Asian immigrants).

Ismaili beliefs and practices go by the name of Ismailism. Their faith can be classified as batin (esoteric). Sunni Islam is a zahir (exoteric) religion based upon outward observances of religious practices (ortho-praxis). These practices are named the Five Pillars but in reality they include numerous other additional duties. Exoteric Islam historically had barely tolerated the esoteric sects and even Sufism (the official esoteric practice) comes under occasional accusations of heresy and oppression. Usually however, as long as, a Muslim appeared to be orthodox then they were in general left alone. Thus one can see the value of taqiyya in protecting the esoteric community against those who would harm it. This is one of the main reasons why non-Ismailis are not allowed into the "Jamatkhanas" (houses of community prayer). To have outsiders visiting during esoteric rites and meditations is also disruptive to those practicing the faith. Almost all esoteric groups, in all faiths, act in the same way.

Of course, at times esoteric groups come out of concealment when they think they are safe or in the majority (like the Twelver Shia in Iran after the 1979 revolution). But this safety can disappear suddenly and expose the esoteric community to danger. For more than 150 years of secular government in South Asia, the Ismaili community had felt safe. Then almost overnight, a movement for an Islamic State arose in Pakistan and then a few Sunni heresy hunters began to whip up an anti-esoteric panic during the early 80's. This resulted in a Sunni mob attacking an Ismaili community center in the Chitral area of Pakistan in 1982, burning their community buildings (including their Jamatkhana) and reportedly killing over 60 Ismailis.

Ismailis trace their history back to Mohammed and his appointment of his son-in-law Ali as his successor (Imam) during his last pilgrimage to Mecca. On March 16th 632 CE halfway between Medina and Mecca (at Ghadir Khumm) he took Ali by the hand and announced to the assembled pilgrims: "Everyone whose patron I am also has Ali as a patron". The Prophet died a few months later and the Islamic shura (council) elected Abu Bakr as Khalifa according to the Sunni view. Ali's supporters, named the Shia (Party of Ali), pointed out that the shura met while Ali was taking care of the Prophet's funeral arraignments and disregarded the Prophets' wishes. The Shia had to see Ali passed up three times before he was proclaimed Khalifa. Although his followers all along had consulted him for religious advice instead of the Khalifa. In so doing, they laid the foundation of the Imamate as the Shia (and all the groups which split off of Shia including the Ismailis) refuse to acknowledge the first three Khalifas as legitimate. This Imamate continues today and the current holder is the 49th Imam, Imam Karim Aga Khan IV.

The sacred text of the Ismailis is the Koran. However, Ismailis do not read the Koran in the same way as Sunni Muslims do. They read it looking not at its surface meanings but at its batin (hidden) meanings. One way of doing this is to read the Koran in the present tense. The reader becoming Mohammed and the Koran being given to give meaning in the readers immediate situation. Keeping in mind that the ultimate interpretation lies in the office of the Imamate. Often the Imam is seen as the living Koran whose farmans (teachings) are binding upon the community. In this way, the Ismaili community can adapt to new times and new places. One major anti-Ismaili critic claims that Ismailis don't possess or read the Koran. Personally, I have not found this the case amongst the Ismailis I have been in contact.

Ginans (sacred hymns) are also very important in the South Asian Ismaili communities, and farmans from the past two Imams have emphasized their importance to the community. A farman from the current Imam states: "Many times I have recommended the meaning of these ginans and that they should carry these meanings in their hearts. It is most important that my spiritual children, from wherever they may come, should, through the ages and from generation to generation, hold to this tradition which is so special, so unique and so important to my Jamat."Often filled with Hindu mythological images, they are a wonderful example of one of the best attempts to bridge the gap between Western Religions (Judaism, Christianity and Islam) and Eastern Religion (Hinduism and Buddhism). While it maybe true that non-South Asian Ismailis have made little use of ginans and have kept to their own traditions, ginans are still used in the daily services of Jamatkhanas throughout the world.

Ismailis, contrary to some critics, practice the tradition Five Pillars of Islam though they interpret how to practice them differently from the Sunni legalists. How they practice these Five Pillars is determined by the Imam of the Time who leads the community and can adapt the faith to new times and new situations. The existence of a living Imam is the chief difference between Ismailis and the rest of the Islamic communities.

First off, the current Sunni use of the word Imam is not the same as the Ismaili or Shia use of the word. In Sunni practice the Imam is simply the eldest male in the congregation who can lead prayers. The corresponding term in Sunni thought is the Khalifa. It means simply the successor to the Prophet as spiritual leader of the community. It is not reserved for a family and ideally not an inherited office. The Sunni Muslim community can choose anyone for is Khalifa who meets the qualifications of piety and knowledge of the faith. And he is not seen as a supernatural or infallible being. In practice, the Khalifas have not been elected to their positions, most either seized the office or inherited it. This office has been vacant since the overthrow of the Ottoman Khalifate earlier in this century.

Ismaili's maintain the historic Shia view that the Imamate can only be held by a descendant of Imam Ali. It is usually passed on after the death of the Imam to his eldest son. The Imams are infallible in matters of faith and protected from sin. Belief in the Imam of the Time is central to the faith . As Shabud-din Shah (son of the 2nd Aga Khan) writes: "...any one who dies without having known the Imam of his time, dies an unbeliever, or idolater. Who does not know his Imam, does not know God." The Imam possesses Allah's Noor (Light) which is passed down from Imam to Imam. As the 48th Imam said, "Ismailis believe that every Imam, generation after generation, possesses the same Noor which Ali possessed, therefore every Imam is Ali. It is the physical body which changed, like a dress, but the Noor is perpetual." It is the Noor that gives the Imam authority to change and adapt the religion to the times.

The First Pillar of Islam is the shahada which is the profession of faith: "There is no deity but God, and Mohammed is the messenger of God." Shahada is also the statement one makes to convert to Islam. Ismaili's currently use a formula similar to the shahada which has an additional statement called the "kalilmah." It consists of the statement: "There is no God but Allah, Mohammed is the messenger of Allah, and Ali, the master of believers (or Commander of the Faithful), is from Allah." It is also used for conversion to Ismailism. The reference to Ali is also a reference to the current Imam who is a descendant of Ali and possessor of the Noor.

The Second Pillar is mandatory daily prayer (salat) performed each day. Sunni's pray five times each day facing Mecca according to their traditions. Community prayer is required at midday each Friday and on special holidays. Ismailis pray 3 times per day usually in the Jamatkhanas as a community. Contrary to common belief, the Koran nowhere actual states how many times a day one must pray. It simply states to set regular prayer times. Ismailis use a prayer called the Holy Du'a which consists of verses of the Koran. This du'a emphasizes the importance of the Imam of the Time and of, the entire line of Imams (each Imam since Ali is named during each prayer). Ismailis do not have to pray towards Mecca since Allah is everywhere. While in Sunni Islam only the eldest male who knows the prayer leads it, the Holy Du'a can be led by male or female of any age. Also, one needs to keep in mind that since these prayers are done privately (non-Ismailis are excluded) in the Jamatkhanas numerous myths have arose as to what goes on inside in connection with these prayers.

The Third Pillar is paying the zakat or alms-levy. Ismailis do not pay zadat on capital like Sunni Muslims instead they pay 12 1/2% of their income to their Imam as dasond (tithe). While this is now voluntary it is considered to be an important practice. It is a way to achieve non-attachment to things of this world. Some Ismailis give dasond above and beyond the traditional amounts. The ginan Momin Chetamani states in verse 28: "Without dasond there is no salvation.... And in verse 34: ...give dasond to the right Guru and that is one way of achieving salvation." The current Imam receives 12 1/2% as dasond because he is both Imam and Pir. The funds collected by the Imam are then funneled back into the community through various institutions. Many projects of the Aga Khans have helped even the non-Ismailis in their host nations. A good example is the aid the Imam has sent to Central Asia after a recent series of earthquakes there.

The Fourth Pillar is to fast during the month of Ramadan. This means to have no food or water, nor smoke or have sex from dawn to dusk (the sick, aged and travelers are exempted) during this month. Ismaili's do not fast during this time. One should be spiritual everyday of the year and not just for one lunar month. There are farmans which suggest that fasting is giving up evil acts everyday and not just for one month. Some point to Imam Hasan II's ending of the fast when he proclaimed the Qiyamat in the 12th century as to the reason Ismailis no longer fast during Ramadan. However, Ismailis do have some days where they do fast. In the "Ceremonies" section of a children's text on Religious Education we find that these fast days are called Shakravari Beej meaning "New Moon of
Friday." On New Moon nights Ismailis have special ceremonies to confess their sins and when the New Moon falls on a Friday (usually 2-3 times a year) they fast in the tradition Islamic way.

The Fifth Pillar is the hajj which is the traditional pilgrimage to Mecca which all Muslims are required to make at least once in their lives. Ismailis are not required to make hajj though I have not found any evidence that they are forbidden to do so (and other Shia sects do make the hajj). A leading anti-Ismaili critic claims that the hajj was abolished by Imam Medhi when the Qarmatians raided Mecca and stole the Black Stone. However, the Bohras Ismailis who follow Fatimid era doctrines and practices do make the hajj. Given that Mecca is in the hands of Sunni fundamentalists who have killed Ismailis and other Shia, it would be suicidal for Ismailis to go there. For many Ismailis the hajj is one's everyday practice of the faith and the jihad one's progress to the goal of unity with Allah. The ginanic literature does not mention the hajj but instead emphasis the need to get a deedar (glimpse) of the Imam. Today the Imam Karim makes annual tours to visit his followers throughout the world which reverses the idea of pilgrimage and makes the Imam available for all Ismailis.

Ismailis can be seen as a progressive Islamic community. During the 19th century the Imams led their communities out of concealment and into the modern world. The 3rd Aga Khan emphasized education and equal rights for women as the means to build up community. He even ordered that if an Ismaili family couldn't afford to educate all their children, then the female children must be educated first. Ismaili women are not veiled nor can they be divorced easily. Ismailis are monogamous in marriage and do not practice celibacy. Service to the community and to the Imam is considered a duty. All in all, Ismailis have been able to substantially improve their material and social conditions over the past 150 years.

As shown the Ismailis are a progress Islamic community led by a series of able Imams. While Sunni fundamentalists may attack Ismailis physically and theologically, the leadership of the Aga Khans and their development projects have benefited the countries in which Ismailis reside. Particularly revealing, when the World Bank recently consulted religious leaders of the major faiths on world economic development, Imam Karim was one of only three Islamic representatives. And many other members of his family work for various United Nations projects and the Aga Khan Development Network. Many Ismailis see a great significance in the fact that the leader of their small community has secured such a status. Some Ismailis feel a new wave of missionary work is about to happen and see this is an aspect of their Imam's status as a world leader. Given that Ismailism is a successful synthesis of West and East, it may become the religion for our times.

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Works Consulted

Alijah, al-Wa'ez Hasan. "Tarikh-e-Imamat: a Brief Historical Survey of Our Holy Imams."First Ismaili Electronic Library and Database (F.I.E.L.D.).

Asani, Ali S. "The Ismaili Ginans as Devotional Literature", R.S. McGregor ed. Devotional Literature in South Asia:current research 1985-1988. Cambridge: Cambridge University Press, 1992

Aziz, Abualy A. "A Brief History of Ismailism." Alicia Amim & Alnoor's Home Page.

Brosse, Jacques. Religious Leaders. Edinburgh: Chambers, 1991

Daftary, Farhad. The Isma'ilis: their History and Doctrines. Cambridge: Cambridge University Press, 1990

Halm, Heinz. Shiism. Edinburgh: Edinburgh University Press, 1991

Hamawi, Dr. Sheikh Khodr. "Introduction to Ismailism."F.I.E.L.D..

"The Ismaili Community and the Imamat." Cyberian Ismaili.

Ismailia, Ryerson. "Parallels Between the Fatimid Era and Our Times." Ismaili Youth.

Ivanov, W. trans. "The 'True Meaning of Religion' by Shihabu'd Shah al-Husayni." F.I.E.L.D.

Ivanov, W. trans. "On the Recognition of the Imam or 'Fasi dar Bayan-i Shinakht i Imam'." F.I.E.L.D..

Kassam, Tazim R. Songs of Wisdom and Circles of Dance: Hymns of the Satpanth Ismaili Muslim Saint, Pir Shams. Albany, N.Y.: State University of New York Press, 1995

Lewis, Bernard. The Assassins: a Radical Sect in Islam. New York: Oxford University Press, 1967

Lewis, Berbard. The Origins of Isma'ilism. New York: AMS Press, 1975

Nanji, Azim. "Isma'ilism", Islamic Spirituality: Foundations. Seyyed Hossein Nasr ed. New York: Crossroad, 1987

"Religious Education: Children's Program." F.I.E.L.D.

Shackle, Christopher & Zawahir Moir. Ismaili Hymns from South Asia: an Introduction
to the Ginans. London: University of London, 1992

Shah, Imam. "Momin Chetamami." F.I.E.L.D.

Wilson, Peter Lamborn. Scandal: Essays in Islamic Heresy. New York: Autonomedia, 1988

Website: http://members.tripod.com/~ismailis/ismailism.html

[From_Alamut]

A short bibliography of Shia Imami Nizari Ismaili Muslim on Wikipedia.

http://en.wikipedia.org/wiki/Nizari

[hunzai99]

Fantastic Article....I liked the ending Para.......